By Ere Robinson Erebi
Thank you for reading this post, don't forget to subscribe!For over two decades, since the death of its former Chief Priest, Kaiamaowei Okolobowei-Oluku, Opugula—one of the most powerful deities in Ijaw land—has wandered through rivers and oceans without a home. This was because no member of the Bokoru or Okolobowei Oluku dynasties, from which the deity traditionally chooses its priests, was willing to take up the priesthood. Opugula, historically known for protecting the Ikibiri people from epidemics, foreign invasions, and helping them win wars during the era of inter-village conflicts, remained without a human representative for years.
However, in a surprising turn of events on August 9, 2025, a new Chief Priest, 68-year-old High Chief George Ogboro (popularly known as CID), led a traditional procession (ogele) through Ikibiri community. This symbolic march marked the return of the deity to its sacred abode in the Tamukunu area of Ikibiri, along the Nun River in Yenagoa Local Government Area of Bayelsa State. Chief Ogboro was coronated as the new Chief Priest of Opugula during the event.
At the newly constructed Opugula shrine by the waterfront, Chief Ogboro invoked the deity through chants and incantations, calling on Opugula to resume his protective and prosperous role for the Ogbo Kingdom. The timing of the deity’s return held cultural significance, coinciding with the final day of the community’s week-long “Ogbo Tein Tua” festival—also known as “Ogbo Erein”—which celebrates the resilience of the Ikibiri people.
Shortly after his coronation, Chief Ogboro spoke with Erevision MediaTV’s Ere Robinson Erebi, sharing insights on how he was chosen by the deity and what Opugula means to the people:
“Opugula has chosen Chief George Ogboro. I am now his servant. Today is Opugula Day, and the community, alongside visitors, has come to celebrate his return. Henceforth, anyone wishing to invoke or interact with Opugula must come through me in Ikibiri.”
He extended an invitation to other prominent traditional figures:
“I’m calling on Tompolo, Great Joshua MacIver, and other traditional worshippers to join me in celebrating Opugula. I didn’t force this upon myself—Opugula chose me.”
Describing his call to service, he explained:
“Before becoming Chief Priest, I was a farmer and fisherman. Seers and spiritual people revealed to me that Opugula had chosen me. One day, someone approached me and said, ‘Opugula has held you. If you don’t serve him, he will kill you.’ So, I accepted the call.”
He narrated the deity’s history:
“Since childhood, I’ve known Opugula. The first worshipper was Bokoru. After him, Mr. Port Harcourt tried to serve, but his family objected. Eventually, they threw Kaiamaowei Okolobowei Oluku into the river and made him Chief Priest. Now, Opugula has chosen me.”
Explaining why others refused the priesthood, Chief Ogboro revealed:
“Opugula was brought to Ikibiri by a woman named Yagayaga, who gave it to Chief Erefiyai Eweke for worship. Later, Bokoru took it from Erefiyai after a dispute. I was chosen through divine providence. I didn’t force it; the deity came to me peacefully.”
On the cultural aspects of the homecoming, he said:
“The women in the shrine are priestesses of Opugula and other Ijaw deities. They came from Yenagoa to support me. We had drummers, singers, and community members all celebrating the deity’s return.”
He also recounted a miracle associated with Opugula:
“Three missing children, including Kitchen’s daughter, were found in Ghana after invoking Opugula. A mysterious man in black rescued them. The deity still protects and delivers.”
Understanding Opugula and Its Worship
According to Dr. Gabriel Independence, from the Department of Religious Studies at Niger Delta University, many misinterpret the worship of Opugula as demonic. However, his research reveals that the deity is a god of justice, benevolence, and protection.
“The deity has prospered Ikibiri people in the past and continues to do so. Younger generations should be encouraged to connect with this cultural heritage to prevent its extinction,” Dr. Independence noted.
Origin of Opugula
Opugula originated in the 1940s. Its symbol is camwood, first manifested to a woman named Yagayaga from the Biye family of Tamukunu compound. After purchasing camwood from a market in Igbo land, Yagayaga began to experience supernatural signs—camwood changing positions, disappearing, and reappearing. In a dream, the camwood revealed itself as a deity named Opugula, meaning “The Arbitrator.” It instructed that it be worshipped by a son of a slave woman, or fe-ere in Ijaw.
The first Chief Priest was Malati, followed by Chief Bokoru. Opugula attracted worshippers who sought its aid in resolving disputes, healing, protection, and fertility.
Sacred Land Acquisition
According to local belief (Ketekete, 2024), portions of land mysteriously burned overnight were considered claimed by Opugula. Such lands could only be used by the Bokoru family—violations resulted in mysterious deaths.
Much of the land now housing Bayelsa State International Airport was allegedly acquired through the powers of Opugula by the Bokoru family.
Other Ikibiri Deities
While other deities like Egbegi-Ala (god of wealth), Aforubie-Asain (god of thunder), and Boriki-agbe (god of fertility) are worshipped, none holds the central importance that Opugula does to the Ikibiri people.
Functions of Opugula
Opugula is seen as: Protector and guardian of the Ikibiri people, Mediator between humans and the divine, Arbiter of justice, Enforcer of moral and spiritual order, Provider of bountiful harvests and fish, Healer of physical, emotional, and spiritual ailments, Rescuer from danger and misfortune
Annual Worship and Rituals
Opugula is worshipped annually. Offerings include roasted yam, fish, palm oil, plantain porridge (Keke Fiyai), native fowls, and goats. The ritual includes: Spiritual cleansing, Invocation and chants, Sacrifices and offerings
Sacred music and dance (with Oze drums and abalaba cymbals), Community procession (Ogele), prophecies and spiritual messages. Worshippers eat sacred meals together, fostering unity and communion with the deity. The ceremony ends with blessings, prophecies, and personal messages from the Chief Priest or diviners.
Conclusion
The revival of Opugula worship through Chief George Ogboro’s leadership signifies not just the return of a deity but the reawakening of cultural identity for the Ikibiri people. In a time when indigenous beliefs are rapidly eroding under modern influence, Opugula’s homecoming reaffirms the spiritual roots of a resilient community.
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