A single stick breaks, but together we stand like a bundle of strength across the land

By Peter Ogbobine  

Among the Itsekiri people, there is an enduring wisdom passed down from generation to generation: a lone tree in the forest easily falls to the storm, but a forest standing together withstands even the fiercest wind. This timeless philosophy is beautifully captured in the theme: “A single stick breaks, but together we stand like a bundle of strength across the land,” rendered recently by Wikidadon in his song “One Voice.” As we, the children of Iwerre, scattered across the globe, prepare to gather for the historic Itsekiri Global Homecoming in Warri, 16–21 August 2026, coinciding with the 5th anniversary of the coronation of His Majesty Ogiame Atuwatse III, the Olu of Warri, this proverb is a call to shared destiny, unity, and national renewal.

The Itsekiri Nation is strongest when united. From the Kingdom of Warri, founded by Ginuwa I, our people built a civilisation in which unity was the lifeblood of survival and greatness. I believe there is a famous Itsekiri proverb which says “Ikà Íkanní ¹¹ gbe ¹ru”: “One finger cannot lift a heavy load.” This wisdom remains profoundly relevant today. No individual, no family, and no community of Itsekiri can truly prosper in isolation. Though few in physical number, the strength of the Itsekiri people has always rested in communal solidarity — in standing together during triumph and adversity alike.

Historically, the Itsekiri Nation survived difficult tides because of this spirit of togetherness. During periods of political uncertainty, economic struggle, and regional tensions, the Itsekiri people repeatedly demonstrated resilience rooted in collective identity.

From indelible conversations with my beloved late father and faint childhood memories — that even though prominent Itsekiris belonged to rival political parties (the NCNC and Action Group in the First Republic, and, in my adulthood, the Unity Party and NPN in the Second Republic) — they never let those differences undermine their unity on any issue that touched the Itsekiri as a people. Equally impressive, but in another sphere, was the defence of the Itsekiri Nation by a few of our very brave and indomitable young men during the internecine conflict with the Izon in the late 1990s. The modicum of respect and pride we enjoy today is owed to the valour and courage of these young men, and we remain deeply in their debt.

Recently, however, we have witnessed the tragedy of the single stick. Individual and group ambition have fractured community trust — fragmentation into the so-called 12 Disciples faction, the Ologbosere imbroglio, and various social media camps — an alarming balkanisation with little shared centre of gravity. Even long-respected norms such as lèse-majesté and Afomasin (Baba gin), once held in awe by our neighbours, have been desecrated with no regard for historical precedent. The Olu-in-Council, once the undisputed moral and political authority on Itsekiri affairs, no longer commands that universal reverence. Modern Itsekiris must learn from past legacies to place collective interest above personal rivalries and transient divisions.

We must therefore interrogate some uncomfortable questions during the Homecoming and beyond:

Has oil exploration and exploitation deepened internal hatred? What is the implication of our declining Itsekiri population? Why are many Itsekiris not resident in their homeland? How must we establish a high level of Lebensraum between us and our hostile neighbours and tackle their illegal occupation of Okerenghiho, Agbassa and other swathes of Itsekiri ancestral land presently occupied or about to be occupied? How have empowered non-state actors shaped our internal dynamics? Are we politically and economically marginalised within Delta State and Nigeria? Do disparities in financial resources affect our collective struggle? Why are we largely reactive rather than proactive? These are not questions to be asked rhetorically and abandoned; they are the honest reckoning that must precede any true reconciliation and form the basis for sustainable development. A people unwilling to confront their fractures in single sticks cannot bind themselves into a bundle of sticks.

The upcoming Itsekiri Global Homecoming is therefore not merely a social gathering. It is a sacred homecoming. It is the reunion of a people scattered across continents but united by language, ancestry, culture, and destiny. Whether in Nigeria, Europe, America, Asia, or elsewhere in Africa, every Itsekiri son and daughter remains spiritually tied to the ancestral homeland. Alone, each is a stick. Together, they form a bundle that can redirect the course of our collective future.

Our language itself encodes this truth: Ugbajo (community) is a living verb — the act of becoming strong together. 

What can this bundle achieve?

Succinctly, it offers an opportunity to transform scattered success into organised progress. It is a chance to create stronger economic networks, invest in youth development, preserve the Itsekiri language and culture, support educational initiatives, strengthen traditional institutions, and advance the collective interests of the nation within Nigeria and globally. These aims are truly encapsulated in the official Homecoming website, which describes the central philosophy of the Homecoming very well: “Strengthening cultural identity and building long-term partnerships for the sustainable development of the Warri Kingdom.”

We have lamented, times without number, that most Itsekiri — especially those in national and international diaspora — have not taken time to instil Itsekiri identity in their children. Being Itsekiri is more than answering an Itsekiri name; it is our existence. We must raise the younger generation to embrace this responsibility. In an age of globalisation and cultural erosion, many indigenous identities are disappearing, and the Itsekiri tribe is fast approaching that dreadful plight if we do not arrest it NOW. Language, songs, cuisine, traditional attire, oral history, respect for elders, and reverence for the Olu institution are not outdated customs — they are the pillars of our continuity. And we must modernise our historical narrative according to the dictates of current trends. I believe it was Chinua Achebe who said, “Until the lion learns how to write, every story will glorify the hunter.” It’s not one Itsekiri man’s job, but something we all have to do as Itsekiris: to glorify and reflect our path as a God-ordained tribe. A tree without roots cannot stand for long.

But bundling requires sacrifice. It demands that we subordinate the ego of the single stick to the strength of the bundle; that we forgive old grievances, family land disputes, chieftaincy rivalries, political jealousies, etc., that have kept us splintered. Unity does not mean the absence of disagreement; rather, it means the willingness to prioritise the common good above individual ambition. Warri is the historical heartbeat of the Itsekiri Kingdom, a land of great antecedence in culture and heritage, and a prescience for greater things. We should gladly enjoy our city even if its growth has been stymied by unsavoury interlopers. To gather in Warri is to rekindle the spirit of our ancestors. The homecoming should therefore produce not only celebration, but practical resolutions and strategic planning for future generations of Itsekiris. The Itsekiri Nation is fortunate to have a truly quintessential king in His Majesty Ogiame Atuwatse III, the Olu of Warri, who has successfully blended ancestral traditions with modernity to elevate the Oluship as the rallying point for both Itsekiri elders and youth.

Under his leadership, the Oluship stands “gidigba” as a unifying institution — bringing our people together and reminding us of what binds us: one tribe, one language, one King. We should, we ought to, and we must embrace this unity with love, loyalty, and a shared sense of purpose. Whatever our differences, we must never allow them to obscure the greater truth that we are one people, bound together by a common heritage and a common destiny. For indeed, a single stick may break easily under pressure, but together the Itsekiri Nation shall continue to stand strong across the land for generations yet unborn.

Iwere ni o. So shall it be.

Ogiame Suo! Long live the Itsekiri Nation! Long live the Olu of Warri!