Itsekiri orthography ( Ikoni-ofo ) is very rich in content and structure of grammatical syntax. It is composed of seven (7) oral vowels ( EGHAN-ABEDE  MEJE); five (5) nasalized vowels ( EGHAN-INMON-ABEDE MARU ); Eighteen (18) primary consonants ( IGBASA-ABEDE EJOLEGWA ); and six (6) secondary consonants (OKEJI-IGBASA-ABEDE MEFA ). All these have their roots from the alphabets ( ULI-ABEDE ) of twenty-five (25) letters ( ABEDE MARU-LE-OGUN ). The orthography therefore, rotates on these four fulcrums of thirty-six (36) letters, upon which the entire writings in Itsekiri Language are based.

TONE-MARKING OR DIACRITIC ( AMIUKPE )

An indispensable aspect of writing in Itsekiri language orthography is what is called TONE-MARKING OR DIACRITIC (AME-UKPE but pronounced as, AMIUKPE). It is so described, because, Itsekiri language is tonal in its pronunciation or sound structure. Meaning, any written word without being properly tone marked, is almost capable of being read with meaning(s), other than the actual meaning it was meant to serve or convey. This is especially so, when there are two or more words of the same spelling and same syllables, but different pronunciation and different meanings, which are linguistically called heteronyms.  Therefore, for effective pronunciation and proper understanding of the actual meaning of each word, it is absolutely necessary for all writings in Itsekiri language to go with proper tone-markings ( Amiukpe ).

There are five existing tones in Itsekiri language, which are grouped into two categories of LEVEL TONES and CONTOUR TONES.

LEVEL TONES

The level tones are classified into three different tones of /upwards/; /level/ and /downwards/ meaning /HIGH TONE/ for the upwards, marked in an ascending slash, as \‘/;  /MID TONE/ for the level mark, marked as a wave, as \~/;  and /LOW TONE/ for the downwards, marked in a descending slash, as \`/. In applying these three tones for effective usage, the musical tonic sofa will be called in aide. The tonic sofa /‘m’/ is equated with the high tone, and /‘r’/ is equated with the mid tone, while /‘d’/ is equated with the low tone. We therefore have /m (‘)/ /r (~)/ /d (`)/ for the high, mid and low tones respectively.

CONTOUR TONES

The contour tones are divided into two, which are: HIGH FALLING /‘^’/ and LOW RISING /‘v’/ TONES. These are tones that change direction of sound  at any point while speaking.

ADOPTION OF THE /TS(ts)/ IN PLACE OF THE /S(s)/ WITH DOT UNDER IT.

Throughout the study in our BOOK, and in all our lectures on this WEBSITE we shall adopt and maintain the use of /TS(ts)/ as secondary consonant or digraph and NOT the /S(s)/ with dot under it, which is a primary consonant.

WHY THE ADOPTION OF THE TS(ts) ?

Going through some of the Itsekiri primordial writings, it was observed that the earlier writers had experimented with secondary consonants, such as, /CH(ch)/ and /SH(sh)/ for the sound of /SHE(she)/ as in /Shell/, as well as several other variants, before they finally anchored on the secondary consonant of /TS(ts)/ for the same sound of/SHE(she)/ for //SHELL//, which has become generally acceptable and very popular with the Itsekiri people as secondary consonant or digraph.

However, in the early 1980s, one lady Linguistic research fellow from the University of Ibadan, called Miss Augusta Omamor, (of blessed memory) working on her Ph.D. thesis and using the Itsekiri Language as her primary area of focus, but concentrated specifically on the need to change the /TS(ts)/ secondary consonant to a /S(s)/ with dot under it, which is a primary consonant, which according to her, the change was necessary , for the Itsekiri Language to be linguistically aligned to international best practices. To make her mission possible, she approached the then authorities in Iwere nation, with our royal father, Ogiame Erejuwa II, the then Olu of Warri ( 1951-1986 ) on the throne and working with the Social / Political Leadership, then under Chief O.N. Rewane, Chief Eliot A. Begho and Mr. Alfred O. Rewane who were then in charge of Itsekiri affairs.

Having succeeded in convincing the Itsekiri authority to adopt her theory of /S(s)/ with dot under it, being a better linguistic option to the use of /TS(ts)/ for her Ph.D. thesis and eventually got the Doctorate Degree awarded to her, the Itsekiri people were now faced with very serious conflict of linguistic interest between two opposing groups of those for and against the /S(s)/ with dot under it, being used in our orthography.   

Those who supported the use of the /S(s)/ with dot under it in our orthography, agreed with this initiative, arguing that it will actually make the Language linguistically aligned with international best practices. To entrench their belief in this initiative, the group had gone further to a very great extent to writing so many literatures in Itsekiri language, including the Holy Bible, using the /S(s)/ with dot under it, as primary consonant.                                                                                                                         

The opposing group however, vehemently opposed the use of the /S(s)/ with dot under it, arguing strongly, linguistically, that they are more satisfied and comfortable with the use of /TS(ts)/ than the use of /S(s)/ with dot under it in their writings, because, the pronunciation of /S(s)/ with dot under it was clearly misleading and confusing the indigenous users of the Itsekiri language, who instead of pronouncing /SHE(she)/ using the /TS(ts)/ that they are apparently used to, they now found themselves pronouncing /SE(se)/ as if there was no dot under the /S(s)/, even though there was, as it is commonly used and pronounced in Yoruba language. For example, in pronouncing the name ITSEKIRI, if spelt as ISEKIRI with dot under the /S(s)/ as it was commonly used throughout in the translation of the Holy Bible in Itsekiri language, the name is being erroneously pronounced as I/SE/KIRI, in line with the Yoruba pronunciation, not minding the dot under the /S(s)/, instead of pronouncing it I/SHE/KIRI, if the /TS(ts)/ had been clearly used by the Holy Bible translators.                                                                                     

The further argument of this group was that, for Historical, Cultural and Political rationality, it is ostensibly awkward not to have the /TS(ts)/ as part of the Itsekiri orthography.

Dr. Mark O. Ogharaerumi, a Linguist, in his book “A Hand Book on Itsekiri Language – Ikoni Owun Itsekiri” under his Preface, at page xi, wrote: “Linguistically, it is more accurate to spell it the first way.” That is, “Isekiri not Itsekiri”. He however, held the view that, “…for historical and political reasons, it has become the norm to spell it the last way. SINCE THE SPEAKERS OF THE LANGUAGE HAVE DECIDED THAT IT SHOULD BE SO SPELT, THAT SPELLING IS THE ACCEPTABLE FORM.” (Emphasis mine.) However, Dr. Ogharaerumi adopted the /S(s)/ with dot under it format, in his book under reference, purely for linguistic reasons and not for historical and / or political interests. According to him, “This book, being a pedagogical material, uses the linguistic form, for the purpose of dealing with the actual nuances of the language.” (Ibid) He went further to opined that “…whether it is spelt ITSEKIRI or ISEKIRI, both should be regarded as correct. It would depend on what the people in the particular situation are focusing on, either  linguistic or historical and / or political interests” (Emphasis mine.)

When the /S(s)/ with dot under it was newly introduced into the Itsekiri orthography, the propagators assured the Itsekiri people, then, that the spelling of the new introduction, which is without the /TS(ts)/ will not in any way affect the Itsekiri proper nouns, stating unambiguously that “ ALL PROPER NOUNS WITH THE /TS(ts)/ SHALL REMAIN SPELT WITH THE /TS(ts)/ IN THEIR NAMES INTACT.” This assurance was given to assuage passion in the land, as there was rising opposition against the new introduction, especially, by people having names with the /TS(ts)/.    

Unfortunately, however, that assurance was never kept by the propagators driving the process at any given time.

As the two opposing groups were apparently adamant and unable to reconcile themselves, in order to move forward, an Itsekiri Language and Culture organ, called ITSEKIRI RESOURCE CENTRE ( I. R. C. ), comprising of these two opposing groups, and based in Warri, but with membership spread across different cities in Nigeria, had the royal endorsement and blessing of His Majesty, Ogiame Ikenwoli (2015 – 2020) the then Olu of Warri, to function. This group, under the leadership of Pa. Hon. David Adidi O. Johnson, then decided in the interest of Itsekiri intellectualism, to resolve the intellectual linguistic logjam by inviting the Warri Council of Chiefs, which comprises of all the Chiefs in Warri Kingdom to intervene on behalf of the Itsekiri people and take a decisive position on the matter, as to which of the two formats should be adopted: /S(s)/ with dot under it or /TS(ts)/, for use henceforth and make a pronunciation on it. Consequently, the Warri Council of Chiefs obliged the group with a date, which was Friday, 15^th June, 2018. The meeting of the Warri Council of Chiefs with the group, which took place in the Palace Conference Hall, was well attended by the Chiefs. Having heard the presentations from the group’s representatives, led by the Chairman, and represented by the following members: Pa. O. J. Nana; Pa. Mark Oma Eyeoyibo; Sir Barr. Egert A. O. Omoneukanrin, the Public Relations Officer (P.R.O.); Mr. Jemine Amorighoye, the Secretary; Mr. Kenneth Efejuku, the Treasurer; and Mr. Alex Eyengho, who were actually there to defend the use of the /S(s)/ with dot, the Chiefs then made their various comments, but finally arrived at a unanimous decision. According to them, “In consideration of Itsekiri  Historical background, Culture, Politics as well as Itsekiri Pride and Belief” they were of the strong opinion that “the /S(s)/ with dot under it should be completely expunged from our orthography.” The Chiefs argument was that, although linguistically, the /S(s)/ with dot under it, is appropriate and correct as stated by the linguists, but they, as representatives of the indigenous Speakers of the Language who had widely interacted and still interacting with the people generally at the grass root and in the diaspora and therefore knowing their feelings and reactions on this subject matter, have decided to pitch their tent with the general feelings and reasoning of the indigenous Speakers of the Language. They said, their decision is not unmindful of the numerous books, including the Holy Bible that had been written and published in Itsekiri Language, using the /S(s)/ with dot under it. This decision is also in agreement with the opinion of  Dr. Mark O. Ogharaerumi, a linguist, in his book already referenced.

The opposing group, supporting the use of /TS(ts)/ also argued that, before the introduction of the use of /S(s)/ with dot under it, so many literatures had been written, using the /TS(ts)/, but all that were also kept aside for the /S(s)/ with dot under it to thrive, when it was introduced.

The pronouncement of the Warri Council of Chiefs, led by the Ologbotsere of Warri, Chief Ayiri Emami, who is also the Chairman of the Council and that of the Olu Advisory Council, constituted only by the five statutory Chiefs, who are the five top most Chiefs of the Kingdom, which are: The Ologbotsere; Iyatsere; Uwangwe; Ojomo and the Otsodi, and inclusive of any other two chosen Chiefs, to make the members of the Advisory Council, Seven, and which is referred to and called OJOYE-ISAN but pronounced as OJOYISAN in the Itsekiri Language parlance, was that, “THE USE OF /TS(ts)/ in Itsekiri orthography, should be fully adopted henceforth in all ITSEKIRI WRITINGS; TEACHINGS IN ALL THE SCHOOLS, WHERE ITSEKIRI LANGUAGE IS TAUGHT; THE MEDIA, WHERE THE SPOKEN LANGUAGE IS ACTIVELY EMPLOYED; AND FOR ALL OTHER PURPOSES.” This is to avoid and completely exterminate the confusion already being experienced by Itsekiri language writers, teachers and broadcasters, who are at a cross road as to which format to adopt. With this decision, the indigenous and active users of the language, especially in the written form, now have a clear road map as to which direction to follow in the Itsekiri orthography.

Consequent upon that pronouncement, all my Itsekiri language writings have been in total compliance with the use of /TS(ts)/ as secondary consonant or digraph.

It is also in compliance with this Palace decision, that all the written materials herein contained shall be with the use of the secondary consonant of /TS(ts)/ only.

This is for the general information and proper guidance of all users of our WEBSITE, especially, our STUDY PARTICIPANTS OF THE ITSEKIRI LANGUAGE and the readers of our BOOKS.

ITSEKIRI LANGUAGE IS MONOLITHIC

The language called ITSEKIRI or linguistically referred to as ITSEKIRI LANGUAGE is alive and very potent, being a living language, still been actively spoken by the indigenous speakers, within and outside their Iwere (Warri) Homeland. It is spoken by the IWERE (WARRI) people of the Western Coastal Belt of the Niger Delta, who are also known as the ITSEKIRI PEOPLE whose “total population is circa one million” ( 1,000,000 ). (Source: Itsekiri People https://en.m.wikipedia.org) The three Warri Local Government Areas of Warri North, Warri South and Warri South-West, including other Itsekiri communities outside the three Warri Local Government Areas, within and outside Delta State, constitute the HOME LAND OF THE IWERE PEOPLE whose ONLY Linguistic means of Communication is the MONOLITHIC ITSEKIRI LANGUAGE.  

The PEOPLE and their HOMELAND are referred to and known as the IWERE PEOPLE and IWERE LAND and their linguistic means of communication is what is called the ITSEKIRI LANGUAGE. The name ITSEKIRI, which had different variant spellings in the past, through different writers, who were mostly foreigners, featured names like, Jekri, Itchekri, Ichekiri, Ishekiri, Isekiri, Itsekhiri, Itsekri, and all these, were due to ignorance, leading to writing errors or corruption or mispronunciation of the original name, which was ITSEKIRIENE, meaning, WE ARE PROTECTED OR SURROUNDED BY BLESSINGS, and that was the actual name of the LEADER of the ABORIGINES at OKOTOMU/IRIGBO now known and called ODE – ITSEKIRI, but pronounced as ODITSEKIRI ( BIG – WARRI ) or ALE-IWERE, but pronounced as ALIWERE, being the TRADITIONAL CAPITAL of their HOME LAND which is also generally referred to and called ALIWERE.  

It was Ogiame Ijijen ( Ogbowuru ) (1520 –1538), the second OLU OF WARRI to ascend the throne, who   led the royal migrants from Ijala in 1520, to eventually establish formally, the capital of IWERE (Warri) Kingdom, at Okotomu/Irigbo, now Ode-Itsekiri (Big-Warri) when he arrived there, and was warmly received by the aborigines led by ITSEKIRIENE. At Okotomu/Irigbo, the migrant Monarch “sighted a very large area of land with grown up leafs (sic leaves) which he identified as ‘EWERE LEAFS’ (Sic LEAVES). This leaf signifies ‘goodluck and peace’ in Edo land. Knowing the importance of this leaf and its ceremonial significance in Benin Kingdom, he drew his host (sic host’s) attention to his discovery, who before now was ignorant of its importance. Learning from Olu Ijijen the usefulness and meaning of the leaf and its ceremonial role, Itsekiriene was compelled to Christian (sic christen) the land IWERE instead of EWERE the proper name to mean ‘the Land of Good Luck and Peace’.” ( Source: Egert A. Ogbemi Omoneukanrin (1987), A Brief History of the Olus of Warri Kingdom p.9 & Olu of Warri Hereditary Pictorial Chart ( 1480 AD – DATE ) See 2^ND Olu, 5^th edition 2016, October 8 & 1^st edition of chart, 1987, May 2.)

The Itsekiri Language is monolithic in nature. According to a Wikipedia ( https://en.m.wikipedia.org ) in its Ethnography on the Itsekiri people, it has this to say: “The Itsekiri are a people of very mixed ethnic origins who speak a language very closely related to the Yoruba of South Western Nigeria and the Igala language of (North) Central Nigeria…” The language also has some borrowed words from the Portuguese due to trade interaction, “…as the Itsekiri were the first people in Nigeria to establish contact with the Portuguese who were exploring the West African Coast…” History also has it that, the Iwere or Itsekiri people have migration historical link with the Egyptians. According to Agharowu Eyebira E. (Honsbira) and Olomu A.O.O.(St. Ifa) (2008) in their book, History of Warri – in cultural perspective 3400B.C.-1480A.D., had this to say at page 62: “The migration stream, discovered the land of, and stepped into, Warri, c 28 BC. Now settled, Shekiri carved out a shrine for Shekiri; Were(t) set up a shrine for Were(t)…The shrine of the Almighty God (Horise) was erected by the priest of Horise. All these were some of the priests and gods that came to Ancient Warri; and all these in turn, were some of the thousands of gods in Ancient Egypt.”  The two authors explained what led to the exodus from Egypt and those who actually left. According to them at page 66: “When they (Egyptians) lapsed into misdoings, which misdoings was caused by the ascendancy of foreign pharaohs, like the Israelites, God caused them to be captured – the Israelite to Babylon, the Darfurs to Darfur, the Eritreans to Eritrea, to (sic the) Yoruba to Ife, and the Isekiri to Warri.” (See Farouk Martins, 2005; Sanda, 2004)

This migration episode from Egypt to Warri, also explains the very close linguistic and cultural affinity between the language of the Itsekiri people and the Egyptians.

The wikipedia went on to state that: “Although linguistically related to the Yoruba and Igala ethnic groups, however, through centuries of intermingling, modern day Itsekiris are of mixed ethnic origins… They are today mainly Christians (Protestant and Roman Catholic) by religion. Thus having had six centuries of direct cultural exposure to Western Christianity and other African influences, contemporary Itsekiri language and culture has (sic have) successfully evolved into a hybrid of the many cultures that have influenced its development. …Thus modern day Itsekiris may be the only Southern Nigeria ethnic group to be almost totally heterogeneous (mixed) in its genetic composition. The total absence of any dialectal variation in the Itsekiri language is also unique…”ibid (wikipedia.org)

 It therefore stands to reason, that, if the Yoruba and the Itsekiri  ethnic groups migrated at the same time from Egypt, and arrived in c 28 BC, according to Honsbira and St.Ifa, then how can the Itsekiri or Iwere people as an ethnic group, be said to be a sub-tribe of another ethnic group –the Yoruba and the Itsekiri Language is said to be a dialect of the Yoruba Language. Could it be as a result of the Itsekiri language close linguistic affinity to the Yoruba language, and also, its  linguistic classification under YORUBOID which the Yoruba, Igala and Olukumi languages also belong? Or, could it be attributed to those known first-in-time seven communities of Warri Kingdom, which are: EFUROKPE, UREJU, IJALA, IRIGBO, OMADINO, UGBORODO AND INORIN  of which, apart from Efurokpe, the first Community Prince Ginuwa visited, at the very early stage of his sojourn, which eventually became an Itsekiri community, that claimed to have its origin from Benin kingdom, and Ijala which was founded and established by Ginuwa himself, which by extension also had its origin from Benin Kingdom, all others claimed to have their origins from the Yoruba speaking areas. However, Wikipedia.org Ethnography on Itsekiri People said, “The Itsekiri are a people of very mixed ethnic origins” therefore, all these communities, mentioned above, could have also intermingled in those early formative years of the Warri kingdom, with so many people of diverse ethnic groups with divergent languages, that migrated to that area for business or trade purposes and eventually settled there, which languages could have also positively influenced the formation of the peoples’ language now called ITSEKIRI AND NOT NECESSARILY ONLY THE YORUBA LANGUAGE.

The ITSEKIRI LANGUAGE therefore, is unquestionably MONOLINGUAL, being a non dialectical language, neither is it a dialect of Yoruba or any other language(s). In the above referenced Wikipedia.org, it has this to say: “Thus having had six centuries of direct cultural exposure to Western Christianity and other African influences, contemporary Itsekiri Language and Culture has (sic have) successfully EVOLVED into a HYBRID of the many cultures that have influenced its development…”(Emphasis mine). The referenced Wikipedia.org concluded thus: “The TOTAL ABSENCE of ANY DIALECTAL VARIATION in the ITSEKIRI LANGUAGE is also UNIQUE.”(Emphasis mine). Therefore, the Itsekiri language spoken in any part of IWERE LAND ( City, Town or Community {Aja}, Village {Igwere} or Hamlet {Uba} ) is basically the same thing, with same meaning, concept or idea. It is the peoples’ unifying factor and oneness in their CULTURE, TRADITION and CUSTOM from their origin, even before their monarchical system was introduced in 1480 AD. This UNIFYING FACTOR and ONENESS became more sacrosanct with the blessing of a mono Crown of the OLU OF WARRI, in Warri Kingdom, whose coming had further entrenched, strengthened and consolidated the monolingual communication system of the people he met. With this monolithic language, it became much easier for the Olu to reach out to all his subjects, spread across all the communities that made up the kingdom, including all those in the diaspora. Although, in some few cases, there are variants of the culture, tradition and custom from one community to another, but in all these communities, their spoken Itsekiri Language remained unchanged.  This is as a result of the strong influence of the culture, tradition and custom of other none Itsekiri communities who are their neighbours, who had for a very long time interacted and mingled with the Itsekiri based communities and even inter-married and largely engaged in various business or trade enterprises amongst themselves. Barring the exceptional case mentioned above, all Itsekiri communities, towns, villages or hamlets, speak the Itsekiri monolithic language both at home and abroad.

The claim that the Itsekiri people are an appendage of the Yoruba ethnic group, simply because of the language affinity, an affinity, which is not even exclusive to them, and the migration history of some of the first-in-time communities from the Yoruba areas, of which there are also communities among the first-in-time, that migrated from Benin kingdom, again is highly discredited for the fact that, every of our culture, tradition and custom as they relate to our dressing fashion, food, marriage system, greeting pattern, ancestral worship and worship of other gods, social celebration of masquerades etc are all at total variance with the Yoruba culture, tradition and custom. So, it can not be said with conclusive certainty that the Itsekiri or Iwere people are all migrants from the Yoruba areas, simply because some of the people are from that region. If it is so, then, what about those who are not migrants from the Yoruba region, are they no longer Itsekiri or Iwere people?

So, IWERE (WARRI) People in their Home Land of IWERE (WARRI), have one unique monolithic ITSEKIRI LANGUAGE, which they all speak; have one King, the OLU OF WARRI; and have one CULTURE, TRADITION AND CUSTOM being practiced by one PEOPLE, having one HOME LAND collectively.

DATED: THURSDAY, 15^TH DAY OF APRIL, 2021.