Wari-Seniapu (Elders) of Buoye-Omuso Royal Group of Houses Respond to Bonny Titled Citizens Assembly (TCA) in Defiant Press Statement
By Engr Tamunofiniarisa Brown | Finima, Nigeria
In a bold and detailed press statement, the Wari-Seniapu—accredited representatives and heads of the various nucleus family units (Burusu) within the Buoye Omuso Brown Group of Houses of Finima—have issued a strong rebuttal to what they describe as a misleading and biased publication by the Tittle Citizens Assembly (TCA) of Grand Bonny Kingdom. Their release, issued under the title “That We May Preserve the Sanctity of Our Time-Honoured Unique Traditional Institution,” seeks to clarify their position regarding the recent formalisation of chieftaincy (Alawari) titles across Finima’s traditional family units.
At the heart of the statement is a critique of the TCA’s narrative, which the Wari-Seniapu claim has been shaped by subservience to the Amanyanabo-in-Council. They argue that the TCA has failed to live up to its constitutional and traditional responsibilities, having lost credibility and influence among the wider Ibani community. According to them, this failure is manifest in the TCA’s silence in the face of numerous anomalies and deviations from traditional norms within the Kingdom.
They allege that the TCA has become little more than a mouthpiece for the kingdom’s power brokers, providing justification for decisions made by the Amanyanabo-in-Council rather than representing the true interests of the people. The Wari-Seniapu refer to the abandonment of the TCA by prominent figures such as the late Amaopusenibo Aseme Frazer Dublin-Green, who reportedly distanced himself due to the assembly’s perceived failure to meet its objectives.
The statement commends the swift and intelligent responses of Finima’s Asawo and Ogbobiri-Asawo to the initial communique issued by the Bonny Kingdom Ogbobiri-Asawo and the Bonny Youth Federation. These rebuttals are described as both articulate and necessary and indicative of a conscious effort to educate the youth of Finima on their cultural and historical identity.
Regarding the formalisation of the chieftaincy status of Finima’s family units, which took place on 25th and 26th April 2025, the Wari-Seniapu insist the process is deeply rooted in historical precedent. They cite numerous examples within Bonny Kingdom’s history, including the 1942 declaration of independence by a faction of the Manilla Pepple House, noting that these events occurred without similar backlash. The reaction to the Finima initiative, they argue, reveals a short-sighted and narrow understanding of the Kingdom’s historical dynamics.
They further explain that Bonny Kingdom is a confederation of semi-autonomous communities and chieftaincy houses, each with sovereignty over its own lands and institutions. The monarch serves primarily a ceremonial role. Finima, they argue, entered into this union as a matter of convenience, not subordination, and its rights and distinctiveness must be respected.
The Wari-Seniapu raise legal concerns about attempts to redefine Bonny as a singular “Kingdom Community,” particularly in the context of the Petroleum Industry Act (PIA). They point out that Finima is recognised by law and judicial pronouncements as a host community entitled to direct benefits from International Oil Companies (IOCs). According to them, efforts to collapse Finima’s identity within a larger kingdom narrative are deliberate attempts to divert these resources unfairly.
An important section of the release is devoted to correcting the “erroneous” characterisation of the Buoye Omuso Brown Major House as being factionalised. They clarify that no such division existed prior to the installation and coronation of HRH Aseme Alabo Engr. (Dr) Dagogo Lambert Brown as Chief and Head of the House. It was only after this event, they allege, that the Amanyanabo-in-Council sought to create a rival leadership by installing Evans Brown as a parallel chief in Bonny town.
This move is labelled by the Wari-Seniapu as “abominable” and contrary to Ibani customs and traditions. They express disappointment that the TCA did not act to halt or condemn this alleged breach of protocol, calling it a missed opportunity for the Assembly to fulfil its advisory role.
They argue that the phrase “faction of Buoye Omuso Brown Major House” is a political construct aimed at justifying continued control over Finima and its resources by the central Bonny traditional leadership. In their words, “the faction… only ends with them in Perekule Palace at Okoloama and not in Finima.”
The Wari-Seniapu also raise alarm over what they describe as a centralised oligarchy of chiefs and traditional heads within the kingdom. They allege that many of these leaders have abandoned the governance of their individual houses in favour of consolidating power through a central council, from which they attempt to control other communities such as Finima, Kurama, Deghma, Oguede, Kalaibiama, and the Jumbo Major House.
Nevertheless, the statement strikes a tone of resilience and readiness. The leadership of the Buoye Omuso Brown Group of Houses, the Wari-Seniapu state, is fully aware of these manoeuvres and has the capability to resist them effectively. They express appreciation for the more balanced approach taken by the Okoloama Ikpangi, whose publication called for both sides to be heard without being judgemental.
In closing, the Wari-Seniapu extend an olive branch to members of the TCA who have opted to reach out for genuine dialogue rather than propagate division. They reaffirm Finima’s commitment to preserving its cultural integrity, asserting that political expediency will not be allowed to undermine its identity.
The release concludes with solemn blessings and affirmations in Ibani, encapsulating the spiritual and cultural depth of their message.
Signed by the undersigned Wari-Seniapu of the Buoye Omuso Brown Major House of Finima:
- Wari-Senibo Owuna Fenibo Esq.
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Atamunotorudiari (Dupuyo) Chieftaincy House of Finima
Finima Tamuno bara imim.
Ori Obu se wapiri gbamsobiem.
Pighi wamina ironapu bara bie wa duapamabo samangba.
Akimu besa besa la. Amen.
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