Chief Nana Olomu: The Itsekiri Merchant-Governor Who Defied British Colonial Rule

Nana Olomu (1852–1916) was an Itsekiri chief, a formidable palm oil merchant, and an influential political figure from the Niger Delta region of southern Nigeria. He was the fourth Itsekiri chief to hold the position of governor of Benin River, a role historically crafted by the British to facilitate trade and manage influence along the coast.

 

A Strategic Position in Colonial Trade

The origins of the governor of the Benin River date back to 1851, when John Beecroft, the British consul for the Bights of Benin and Biafra, appointed Chief Idiare, an Itsekiri elder, to the post. This arrangement aimed to formalise relations with local Itsekiri leaders, allowing British merchants smoother access to palm oil exports via coastal trade (Ajayi, 2003). The position was supposed to rotate between two dominant Itsekiri families: the Emaye and the Ologbotsere. However, this agreement was disrupted when the governorship passed directly to Nana Olomu, of the Ologbotsere line, after the death of his father, bypassing the Emaye family and creating tensions (Ikime, 1972).

By 1884, Nana Olomu emerged as a crucial ally of the British. He signed a treaty that granted the extensive British trading rights in Itsekiriland, bolstering his status as a regional powerbroker (Burns, 1929). For a time, the alliance between Nana and the British Empire flourished. Nana served as a middleman, controlling access to inland markets and monopolising trade between the British and the Urhobo people. This brought him significant wealth and influence.

However, the landscape changed rapidly after the Berlin Conference of 1884–85 and the Scramble for Africa. The British, seeking more direct control, began to bypass the coastal Itsekiri elite in favour of inland transactions. Improved steamboat technology also meant British traders could navigate further into the hinterlands without needing intermediaries like Nana (Falola & Heaton, 2008). This shift marked the beginning of a bitter conflict.

1. Early Life and Rise to Power

Born in 1852 into a noble Itsekiri family, Nanna Olomu ascended as the fourth Itsekiri to hold the British-recognised title of Governor of the Benin River. Upon his father’s death, he inherited political authority and significant economic power in the Delta region (Wikipedia).

The 19th century saw the Niger Delta thrive as a trade hub, especially for palm oil exports. Nanna built vast wealth and military power through riverine trade control, operating from his fortified base in Ebrohimi. At the height of his influence, he commanded a private army and a fleet of war canoes that patrolled the waterways.

Initially, Nanna maintained a diplomatic relationship with British officials and signed treaties in 1884. However, British colonial ambitions shifted after the Berlin Conference (1884–1885), leading to the bypass of intermediaries like Nanna in favour of direct interior trade, setting the stage for open conflict.

 

2. Conflict with the British: The Ebrohimi Expedition of 1894

As Britain intensified efforts to control trade, it began viewing Nanna’s regional dominance as obstructionist. Accused of imposing heavy trade tolls and resisting the expansion of “free trade”, Nanna was considered a threat to British commercial and political interests (Royal Historical Society Blog).

In 1894, British forces launched a military expedition against Nanna’s stronghold at Ebrohimi. The British Navy shelled the town, destroyed settlements, and captured war canoes, prompting Nanna to surrender to prevent further civilian casualties. He was later tried and convicted of waging war against the British.

He was exiled, first to Calabar and later to Accra in the Gold Coast (modern-day Ghana).

This event mirrors the Benin Expedition of 1897, where Oba Ovonramwen was similarly deposed. Both cases mark a turning point where Britain moved from commercial partnerships to full colonial imposition, dismantling traditional authorities.

3. Exile and Return

While in exile, Nanna remained a respected figure among his people and colonial observers. His political status made his exile more like surveillance than imprisonment.

After years of appeals from local chiefs and a shift in British colonial strategy, Nanna was granted permission to return in 1906. Upon his return to Koko, he built a grand palace, signifying his lasting authority and influence. He lived quietly until he died in 1916, leaving behind a legacy of both resistance and resilience (Kwekudee Blog).

 

4. Nanna’s Material Legacy: The Nanna Living History Museum

Nanna’s former palace is today known as the Nanna Living History Museum in Koko, Delta State, and was declared a national monument in 1990. It is the only museum in Nigeria dedicated to a pre-colonial anti-imperial resistance figure (The Guardian, 2025).

The museum houses

• Nanna’s personal effects, including letters, war items, and colonial correspondence
• His private weapons and trading instruments
• His tomb, which is located within the palace complex
  

Despite its historical importance, the museum struggles with infrastructure challenges—lack of electricity, inadequate security, and poor preservation tools threaten the longevity of its collections.

Still, the museum plays a vital role in preserving Itsekiri memory, educating visitors on colonial resistance, and serving as a symbol of national pride.

One Nana’s flag at the National Maritime Museum, London 

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5. Looted Heritage: Nanna’s Artefacts in British Museums

Outside Nigeria’s borders, some of Nanna’s most personal artefacts were seized during the Ebrohimi Expedition and shipped to Britain. These include his customised flags, which the National Maritime Museum in Greenwich now holds:

Flag Descriptions:

• A red cotton flag with the Union Jack in the canton and “NANNA” in large letters
• A yellow flag with a hunter and leopard motif, an inverted Union Jack, and the name “ALLUMA’S SON” (a reference to Nanna’s father)
  

These flags served both diplomatic and symbolic purposes, demonstrating Nanna’s negotiation skills with Europeans but also asserting indigenous authority. Their removal during military conquest raises significant ethical concerns today. These items were taken under duress or during direct assault, and many argue they belong in the Nanna Living History Museum or at least should be loaned for local exhibition.

Nanna’s artefacts are often compared to the Benin Bronzes, which are now subject to active repatriation agreements. The conversation reflects broader efforts to decolonise museum spaces and return stolen African heritage.

Photo  from Nana’s Museum in Koko, Delta State, Nigeria 

6. Nanna’s Legacy in Modern Itsekiri and Nigerian History

Chief Nanna Olomu’s legacy lives on in oral history, cultural pride, and regional politics. Celebrations in Koko marked the centenary of his death in 2016, while historical forums reflected on his impact (Royal Historical Society Blog).

He is considered:

• A patriarchal figure for the Itsekiri people
• A symbol of indigenous resistance to colonial expansion
• A reference point in ongoing conversations around the return of African cultural heritage
  

Nanna remains an inspiration for movements for justice, identity, and economic autonomy in the Niger Delta. His memory reminds Nigerians that even in the face of superior firepower and imperial agendas, indigenous leaders fought for sovereignty.

Map of Ebrohemie town, Benin River 

7. Documentary Spotlight: The Untold Story of Nana Olomu of Koko-GÖFINÉ

In 2014, Rex U. Clarke collaborated with anthropology scholar Julia Binta (then an Oxford student) to produce The Untold Story of Nana Olomu of Koko (GÖFINÉ), a documentary exploring the merchant‑governor’s life and legacy. The Greenwich National Maritime Museum, home to some of Nanna’s artefacts, hosted the film’s premiere. Clarke has since spearheaded efforts to secure both national and international recognition for Chief Nanna, advocating for broader awareness, cultural restitution, and academic acknowledgement of his historical impact. The documentary adds a contemporary voice to his story and connects diaspora and local audiences.

Nanna Olomu’s story is one of ambition, resistance, and legacy. From his rise as a Niger Delta merchant prince to his forced exile and eventual return, Nanna represents a powerful chapter in Nigeria’s colonial history.

His preserved palace in Koko and the debate over his stolen artefacts abroad serve as reminders of how colonialism shaped, and continues to influence, Africa’s cultural identity. As Nigeria and the global community re-examine historical narratives, Nanna Olomu’s voice echoes louder than ever.

 

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