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HISTORY OF THE SEARCH FOR WATER IN OGBONA

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HISTORY OF THE SEARCH FOR WATER IN OGBONA Until 1987, when Dr J.B. Idode, then Director General of the Directorate for Food & Rural Infrastructure (a parastatal created under Gen. Ibrahim Babangida), sank the first borehole in Ogbona, all previous attempts had failed. The need for an accessible, cost-effective alternative water source was a pressing concern, especially during the dry season, when water scarcity was severe. The main sources of water were several streams surrounding Ogbona, but these were far from the community, often more than 7 kilometers away. Fetching water was difficult not only because of the distance, but also because of the rough terrain and steep hills. It often seemed as if the streams had been deliberately placed in inaccessible areas, making life harder for the villagers. Some of these streams included Ekhaebade, Avhieda, Edaoghiator, Ukpuwaezi, Okokotoko, Aduegbegai, Olomhe’gbe, and the most patronized, Ugbadeghie. Avhieda, though closer, was unreliable and could barely serve more than three people at a time. Ugbadeghie, though comparatively nearer than Ekhaebade, was still difficult to access because of its hilly route. At the time, people fetched water using calabash gourds, as jerrycans were not yet common. Sometimes, the calabash would leak or break along the way, causing frustration and embarrassment. Going barefoot was the norm because slippers were not readily available, so villagers sometimes improvised with thick layers of certain fruits as makeshift footwear, though these too were unreliable. Growing up in the village in the early 1980s meant rising at 4:00 a.m. to fetch water for the family, either before or after school. On Saturdays, school uniforms were taken to the stream to be washed, dried, and then carried back along with a gourd of water. The harmattan season made this especially difficult because of the cold and foggy mornings. Fetching water for teachers was also a duty for students during the dry season, and it was considered an honour. Some people used bicycles to fetch water from Fugar, which had functional boreholes dating back to 1957. If water was not available in Fugar, the alternative was the Obe or Ogio River, with the former especially dreaded because of the treacherous Obe Hill. Commercial water delivery by vans and tankers came much later and changed the dynamics of water access. However, a drum of water cost N1, a sum that was not easily affordable at the time. Efforts to conserve rainwater included purifying collected water with ashes and storing it in wide pits, as had been the tradition since 1948. Water collected from construction pits was also used, though it was dirty and required treatment. The earliest conscious water conservation effort in Ogbona dates back to 1946, when an underground tank was installed at EDC Primary School, Okotor. It served as a prototype for similar installations throughout the community, and today, almost every compound has one. In 1952, a British engineer, Mr Cockhead, unsuccessfully attempted to sink an industrial borehole at the market square. Before leaving, children born that year were named after him as a memento. Another failed attempt in 1962 was led by an Israeli engineer nicknamed COMEEHEE, whose crude English gave rise to the moniker. Superstitions grew around these repeated failures, including tales of water spirits preventing success. Another attempt in 1983, near the site of today’s Deeper Life Church, also failed. Proposals to channel water from Fugar to Ogbona were dismissed because, as the saying went, “water does not climb hills.” Dr J.B. Idode’s successful borehole project in 1987 followed a thorough survey, and water was quickly struck along Imiava Road after Agbha. The community joined in digging and laying pipes, but vandalism remained a recurring problem. One example was the 1988 theft of electrical cables by thieves who reportedly used an army vehicle. Major Francis Atsegwasi’s short tenure as caretaker in 2002 brought renewed effort, but the facilities were again vandalised after his term ended. Since the early 2000s, individuals, politicians, government bodies, and development partners have worked to address Ogbona’s water needs. Chief Dan Orbih single-handedly funded two boreholes, and other projects involving UNICEF and the community led to the construction of additional ones, though the use of inferior materials caused some to collapse. Presently, two Federal Ministry of Water Resources projects, about six boreholes serve Ogbona and several individual boreholes. The focus has now shifted to maintaining these facilities and powering the pumps.

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ECHOES OF A FALLEN HERO, CHIEF WILLY IDODE

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ECHOES OF A FALLEN HERO, CHIEF WILLY IDODE A Great Farewell to Late Chief Willy Idode, Okphe Ukpi and Head of Ogbona Sub Clan (1959- 2022) It was a life so beautifully lived to promote humanity to be beautifully remembered. His life was an example of a King who was after the growth of his People. The Memories of the Late Chief William Uloko Idode, the immediate past Okphe Ukpi and Sub Clan Head of Ogbona will be remembered as a result of his indelible mark in the lives of the people of Ogbona Community. The Final burial ceremony of Late Chief Willy Idode indeed, showcased the success story of a selfless king whose reign attracted peace, unity and progress to the indigenous people of Ogbona Community. Late Chief Willy Idode was a strong pillar of the arts, Culture and tradition of the people of Ogbona Community. Indeed, the Black Race has lost a Titan in the person of HRH William Idode. Born on 4th April, 1959 to the Family of Mr. Momodu Ojakpa Idode and Mrs Lametu Amiunomhene Idogho both of Ivhiobore Quarter of Ogbona. He was a Peace Loving King and a Beacon of hope to those who came around him and his contributions to humanity were highly acclaimed. He was a Unifer and an Ambassador of Peace and harmony. He died at a time his Fatherly advice was most needed by the People of Ogbona Community. There is no doubt about the fact that the final burial ceremony was remarkable in the memories of the people of the community who came out enmasse in honour of the deceased whose positive footprints in the community would stand the test of time. Expectedly, the Final burial Ceremony of Late Chief Willy Idode was an opportunity for reunion by Family members, Friends, Well Wishers and Schoolmates of the Late King who came to pay the last respect to the King in view of the tremendous achievements and growth under the rulership of Late Willy Idode. He was able to restore orderliness and peace in the community as a result of his exemplary leadership qualities that has endeared him to the heart of the people of the community. Guests at the ceremony that took place on 23rd December, 2023 at the Ogbona Secondary School Field, Ogbona, were treated to a lavish reception with a renowned Music Legend, King Benji Igbadumhe trilling the Visitors with melodious numbers that touched the Soul. Late Chief Willy Idode was an exceptional traditional Ruler of inestimable value and a God-fearing Man whose death till date has created a huge vacuum in the community and whose role in uniting and strengthening the community would be greatly missed. Extolling the rare qualities of his father, the Son of the Deceased Mr. Aloaye Idode in his tribute, described his father as an exceptional man, a great father, a role model and a true symbol of a man who contributed his quota selflessness to the growth of the family, community and humanity. According to Aloaye, the Deceased was an hardworking man, a Disciplinarian, a God-fearing man, an Exemplar and a resourceful man whose valuable services would be greatly missed. His World rolled along like a song. The deceased was an effective and compassionate Ruler and a pragmatic Christian who would be remembered for his legacies and contributions to mankind. Chief Idode stood on the truth to administer justice to all irrespective of one’s age, political, economic, social and academic status without fear or favour. He was never afraid to speak the truth regardless the parties involved. His love for Ogbona community was without rival. His influence was in every aspect of the community, primary and secondary education, scholarships for the indigents and proper running of the schools including recruiting teachers. He touched the medical institution, Markets, Security, governance and peace in the community. His reign brought about the abrogation of some cultural practices of gender discrimination against women especially on matters of inheritances and the transformation of the annual New Yam Festival into an occasion of sharing with the needy and community annual day of thanksgiving. Late Chief Willy Idode died at the age of 63 years. He is survived by three Wives and Five Children and three Great Grand Children ——————————- ADDRESS PRESENTED BY HRH WILLY IDODE (THE OKPHE UKPI OF OGBONA) ON OFFICIAL HANDOVER OF OUR MARKET TO THE LOCAL GOVERNMENT, APRIL 12TH, 2019 It is with joy mixed with a little sadness that I welcome you all to this occasion which marks the official handover of our market project to the Etsako Central Local Government Council. Ordinarily, our joy today should be boundless. We appear to be the last community on this highway to establish a market close to it. Let me give a historical background. This Auchi Agenebode road was constructed and made motorable about 1976. We had expected that it would go through Ogbona town but unfortunately, as it seemed at the time, it bypassed the town. As it is with roads everywhere, our people soon started experiencing disadvantages. Vehicular traffic through the town was greatly reduced so much so that our people were dropped on the road to trek to their houses. Our only market was also affected as commercial vehicle drivers would no longer ply the dilapidated township roads. It was at this point that there was an attempt to move the market close to the highway or building a new one. Disagreement, mainly associated with the politics of traditional hierarchy, set in. The attendant delay caused by this disagreement is regrettable. But as we usually say, it is better late than never. It was, however, in 2009 that our community commenced work on the construction of this market with the active and generous assistance of the Local Government Administration of Hon. Joseph Ugheoke. We are grateful to him for coming to our assistance. As we hand this market with ………open market stalls over to the Local Government Council today, we declare

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Ogbona Villages Description and what they are known for

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IVHIOCHIE AND ITS VILLAGES Ivhioche is one of the four foundational quarters of Ogbona town. This vibrant village boasts a rich agricultural tradition, with residents cultivating yams, maize, groundnuts, cassava, and cashew nuts. Ogbona is overseen by two ruling houses—the Ivhiokhua and Ivhiomierele families—between which leadership (the Ukpi) alternates. These families play significant roles in initiating age group rites for male members, with all positions shared between the two houses. Ivhiokhua consists of Ivhiorevhor, Ivhitse, Ivhiobore, Ivhiosano, Ivhiobiri, and Ivhitse, while Ivhiomierele-Okotor includes Ivhiozima, Ivhioroke, Ivhiovhaghua, and Ivhioverah. Ivhioche–Ivhiobore consist of several vibrant villages, all under the main axis known as IVHIOBORE–APIZA (IVHIOCHE). The three primary villages here are Agieamesor, Atogwe, and Emoepo. Agieamesor Village is made up of several families, including the Aika/Enegwea, Edogamhe, Emalumhe/Ameh, Idode, Isunuevho, and Iza families, each contributing uniquely to the community’s fabric. Moving to Atogwe Village, the families here are the Anabor, Ekhvhomhe, Esighie, Ikor (which further includes the Ivhador, Anopobo, and Anetane lineages), and Itsuokor families, all living in harmony and upholding the values of their village. The Emoepo Village, consists of the Emopo, Ikoko, Odega, and Omoakhia families. Together, they form a close-knit and proud community. Beyond these villages lies the subdivision known as IVHOBORE APODIOR (IVHIOCHE), which consists of Imela and Oghie. Imela, is characterized by the presence of the Anwaosi, Idogho, Imouchi, and Ogah families. Oghie Village,  is home to the Aikabeli, Aluoghor, Asekhauno, Asekomhe, Enamegbai, Idode, Okpapi, and Otsuma families, each contributing to the village’s dynamic life. Altogether, Ivhioche–Ivhiobore is an interconnected mosaic of villages, families, and leaders, united by tradition and community spirit. Ivhitse-Ivhioche, is composed of four villages: Akpeokhai, Enamino, Innih, and Ototo. Akpeokhai Village is home to the Azama, Ikhaghu, Omiawa, and Oboarekpe families. Enamino Village, includes the Eghieye, Egwakhe Irene, Ekhasemomhe, Esibor, Imoedemhe, and Irene families. Innih Village consists of the Asekomhe, Azoganokhai, Emoekpere, Idegbesor, Iniaru, Odogbo, Ogedegbe, Okomilo, and Onokozi families. Ototo Village, includes Anamomhe, Ateghie, Imoagene (comprising both Imoagene & Itsani), Musa (including Esi, Igesele & Musa), Odior (both Odior & Ifaorumhe), and Ogboalo. Ivhiosano-Ivhioche is composed of several distinct villages, each with  prominent families. In Agbai Family, the Otse, Ogboanor, Agbai, and Anomhe families. Moving to Ikhainade Village, the Akhughie, Eruakhor, Obeakemhe, Odanyor, and Opikhara families make up the community. Okhakia Village includes the Agbayekhai, Anaweokhai, Atsegwasi, Ekhiegbemhe, and Tankwo families forming its foundation. Finally, Osimua Village where the Akhabighimhe, Akpabor, Ayeni, Enakpene, Idinokhai, and Ivhaluogwe families reside. Together, these villages and families form the rich tapestry of IVHIOSANO – IVHIOCHE. IVHIDO AND ITS VILLAGES Ivhido is one of the four distinct quarters that compose the town of Ogbona, notable for both its small size and rich heritage. Located at the heart of Ogbona, its borders reflect close ties to neighboring quarters: Ivhiochie lies to the north, marked by an old road; the Ayeni and Abu families’ houses define the west; Akpabor and Adomhere families are on the east; and to the south, Ivhido merges with Ivhiochie and Ivhiorevhor across the main road. The roots of Ivhido are anchored in two founding families, Ivhietso and Ivhiobiri, which have given rise to two main sub-groups: Ivhi Etso and Ivhi Obiri. These subdivisions are still evident in family names, such as Orbih (owners of nearly a third of the quarter), Anyiador, Aikabeli, Dunia, Igbadumhe, Ezunya, Aimiekhamhe, and Eleta. Culturally, Ivhido is known for the Iloh custom, which highlights drumming rather than acrobatics or elaborate dance. The Elue’ Ivhido Band, notably led by Chief Jacob Orbih, set the tone for early morning processions following overnight wakes for newlywed brides, blending sorrow and joy through music. Ivhido is also proud of its association with the Agbi Dance. Though often performed by those from Ivhiochie, it remains an Ivhido hallmark—distinguished by its infrequency, structured performance, and captivating drumming. Chief Jacob Orbih’s leadership brought the Agbi Dance recognition beyond its borders, while musicians from neighboring quarters contributed to its evolution. Women also play an essential role in Ivhido’s traditions through the Uke Dance, led by figures such as Uwomha Mary Anyiador. Younger generations participate by drumming and dancing, integrating artistry with daily life and community labor. Today, Ivhido is distinguished by its drum-centered rituals, strong family identities, and enduring energy—especially of its women—whose music and movement keep the quarter vibrant within Ogbona’s living history. Ivhido consists of two major communities: IVHIOBERE Village and IVHIETSO Village. Each village brings its unique contributions to the area’s culture and heritage. In IVHIOBERE, families include Akaka, Akhamiemona, Azemeye, Dunia, Kasimi, Olumekhor, and Umago. The ANWEUKPE section features Amiekhamhe, Avhiomotor, Ileh, and Orbih families. In IVHIETSO and AYORA IVHIETSO, foundational families are Atsighi, Eleta, Idamaza, Ilele, Isumugemhe, and Kadiri. Finally, ATEGIE/IVHIETSO is home to Aikabeli, Igbadumhe, Okhumaile, Ugbodaga, and Uloko Isedu families.  IVHIOREVHOR AND ITS VILLAGES Ivhiorevhor is one of four villages comprising the larger Ogbona community. Geographically, it borders the Oghena and Esue families to the north, the Eleta and Anyiador families to the west, and is interspersed with Okotor and Ivhido quarters to the east and south. The village consists of two main family groups: the Ikhane family, which is the largest and renowned for its hospitality, and the Ape Odegbe lineage, which includes the Ikhanoba, Okhaimera, Ayalomhe, Igonor, and other families. Ivhiorevhor’s heritage reflects strong family ties, a reputation for hospitality, and the cultural diversity that characterizes the Ogbona area. The village is organized into three settlements: Ikhane, Anyai, and Okhatie. Ikhane Village includes the Adomabua, Akpeokhai, Ikhane, and Ogbamudu families. Anyai Village is home to the Aruokhai, Iretodu, and Osiakpemhe families. Okhatie Village is comprised of the Ayokhai, Ikeagwa, and Muchi families.  OKOTOR AND ITS VILLAGES Okotor is a prominent quarter in Ogbona, meaning “south” or “downtown.” It is recognized as the community’s second-largest quarter—larger than both Ivhido and Ivhiorevhor combined. Okotor is divided into the sub-quarters of Ivhianaga and Ivhiosua. Ivhianaga contains Ivhiulaghua and Ivhiovhera, while Ivhiosua is divided into Ivhiozima and Ivhioroke. Prominent families such as Ikhumhi, Okhumholor, Umole, Ozoh, Oshiotse, Anavhe, Eshiesimua, and Ilegah are distributed

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Ogbona N’ Imhakhena: History, Culture and Heritage

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Ogbona N’ Imhakhena: History, Culture and Heritage The story of Ogbona is more than a list of dates and movements. It is a story of strength, survival, and deep love for a homeland that has supported many generations. To know Ogbona is to know who the Avhianwu people truly are—a people who searched for freedom, held firmly to their traditions, and stayed united through the songs and music that express their spirit. Insight: The Meaning of “Ogbona” Imhakhena, the founder of Ogbona, often went far away to his farms because he had disagreements with his brothers over food (Ukpe Eko, or corn bread). Each time he left, his brothers would mockingly ask, “Ogbona?”—which means “Has he run away again?” Over time, this question became the name of the community, showing that Ogbona was born from a desire for independence and a place to call one’s own. The Historical Migration (1485–Early 16th Century) The history of Ogbona is a story of a quest for freedom, moving from the centralized authority of Benin to the independent settlements of Etsakoland. The Exodus from Benin The Catalyst: The oppressive reign of Oba Ozolua (1481–1504), characterized by forced conscription and a decree forbidding male children following the death of a Prince. The Leader: Azama, a respected Bini chieftain, led his extended family away from the kingdom in 1485. The Lineage: From Azama’s wives (Ughiosomhe and Etso) came the founders of Uzairue, Weppa Uwanno, Uneme, and Ekperi.   The Legend of the Totemic Python While fleeing Benin, the Avhianwu people reached the flooded River Edion. The Miracle: A thick log appeared, allowing them to cross. When their pursuers attempted to follow, the “log” submerged, drowning the enemies.   The Reveal: The log was a Python. The Covenant: After an epidemic was linked to harming pythons, the people declared the creature their spiritual mother (Aleukoko). To this day, harming a python is a taboo in Avhianwu.   The Flight from Omoazekpe After settling briefly in Uzairue, the children of Anwu fled again to escape the tyranny of Omoazekpe, who demanded palm oil to knead mud for his palace. They eventually settled in Fugar before Imhakhena (the founder of Ogbona) moved to find his own land.   Culture, Music, and Tradition Ogbona is famously known as a land of melody and vibrant festivals. Core Festivals Esi (New Yam) Festival: A celebration of labor, bounty, and communal bonds. Adui Iku Kwa: Occurring between March and April; it signifies “cleansing of the past” and the start of a new year. Title Systems: The Okhei title system, influenced by Igala and Ibo (Ebu) neighbors.   Community Spirit and Modern Development Ogbona is characterized by a “self-help” philosophy. The community has independently funded and managed: Secondary schools and teacher training. Rural electrification and piped water. Tarring and construction of drainage in the community Medical outreaches and scholarships for indigent students. The construction of a modern market and a police station.   A Who’s Who of Ogbona Musical Maestros and Cultural Icons The community is a renowned musical powerhouse in the region, home to legendary musicians whose influence extends far beyond its borders. Ogbona’s music is more than entertainment; it serves as an oral archive of history, philosophy, and social commentary. Below are some of the iconic artists who have woven the community’s rich melodies into the broader tapestry of Nigerian culture.   The Osigbemhe Family At the pinnacle of Ogbona’s musical heritage is the late legendary General, whose children continue to dominate the scene.   The Patriarch: General Bolivia Osigbemhe The “Legendary” father of modern Ogbona music. He revolutionized Etsako music, blending traditional rhythms with social advocacy and storytelling.   The Successors (The Bolivia Children): Mayor Constance Bolivia Osigbemhe: A leading voice carrying on the General’s sophisticated lyrical style.   Calinez Bolivia Osigbemhe: Known for vibrant performances and preserving the family’s sonic signature.   Valentine, Valentino, and Anneline Ikponwosa (Nee Bolivia): Each contributes to the family’s massive discography, ensuring the “Bolivia Sound” remains the community’s primary cultural export.   The Titans of Etsako Sound These artists are celebrated for their distinctive styles and long-standing influence in the Northern Senatorial District.   King Benji Igbadumhe: A contemporary powerhouse and peer to the greats, known for infectious rhythms and commanding stage presence.   Dan Sunny Odogbo (Iyodo): A maestro celebrated for soulful melodies and thought-provoking compositions.   Charity Okhotor (Oyemhe): A standout male voice renowned for his vocal prowess and cultural depth.   The “Odogbo” and “Omiawa” Lineages Music in Ogbona often runs in families, creating a rich tapestry of collaborative talent. The Odogbo Family:  Lucky Odogbo (Ichioye) and Christian Odogbo (Young Ichioye): Preservers of the high-energy traditional sound.   Victor, Praise, and Junior Ichioye: The younger generation keeping the Odogbo legacy alive.   The Omiawa Family: Thaddeus Omiawa  aka Uncle One Blow, popular called Akaba,  a perfect gentleman and a Musical Entrepreneur who has added colour and value to the musical Industry in Afemai Land and the State at large.   Clinton Akaba Omiawa: A celebrated composer and performer.   Oghie Omiawa (Ongee Ogbona One): A key figure in modernizing the local rhythm.   Notable Soloists and Gospel Ministers   Evangelist Florence Israel Oyarenua: Bringing a spiritual dimension to the Ogbona sound through gospel music.   Ochuwa Ikpemhi Amedu: Known for lyrical precision and cultural storytelling.   Mrs. Judith Amhanesi Ifidon: A vital female contributor to the community’s melodic landscape.   Oyarekhua Mustapha (Mr. Soft): Represents the smoother, modern evolution of the local sound.   Cultural Dance and Ensemble Leaders These individuals lead groups that preserve the physical “aesthetic” of Ogbona—the dance.   Mrs. Alukhe Oshiotse: Leader of the Osikpamohbor Dance Group.   Mr. Attorney Ikhana: A key figure in traditional dance performance.   The Late Mrs. Titi Enegwea: Former leader of the Izi Dance Band of Ogbona, a group that remains a reference point for traditional celebration.   The “Melody Land” Legacy From Uncle One Blow (Akabanode) to Gabriel Igbadumhe, the list of Ogbona musicians is a “long and unparalleled” one. Whether

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Burial Processes and Traditional Rites in Ogbona/Avhianwu and Itekwi Sacred Performance for the Titled Eldest Man

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Burial Processes and Traditional Rites in Ogbona/Avhianwu and Itekwi Sacred Performance for the Titled Eldest Man Burial Processes and Traditional Rites in Ogbona / Avhianwu Introduction Burial customs in Ogbona/Avhianwu reflect a deep spiritual philosophy and a strong communal structure that honours the dead while reinforcing the continuity of life and lineage. These rites are not merely ceremonial acts but structured cultural processes shaped by age, title, social standing, and family circumstance. Drawing from traditional accounts, including the narration of John Odior Anaweokhai, Emmanuel Adamu and community records, this document presents a flowing and structured description of burial processes and funeral rites in Ogbona/Avhianwu. Cultural Outlook on Death In Ogbona/Avhianwu belief, death is regarded as a transition rather than a final end. It represents passage from one state of existence to another. Because of this worldview, burial rites are performed with seriousness and dignity. The community believes that proper rites ensure peaceful transition for the deceased and harmony for the living. The nature and depth of burial rites vary according to age, title, and responsibility. The most elaborate rites are reserved for the most elderly and titled persons. Adults of middle standing receive structured but less elaborate rites, while adolescents and youths are buried more simply, reflecting the sorrow of an incomplete life journey. Death Confirmation and Initial Family Procedures When an elderly person dies, the news is not immediately made public. The first step is to inform the eldest family member, who then summons the Ikhaigba (also known in some accounts as Igbudu), the traditional undertakers and ritual handlers. They confirm the death using customary methods. Once confirmed, the body is properly laid on the bed and the extended family is informed. This process applies to both male and female elders and marks the formal beginning of burial preparations. Special Rules for Titled Elders Special taboos apply when titled elders — such as Ediornegie class members or Oghiebo title holders — pass away. Burial rites must not take place on Evhia day, the first day of the Avhianwu traditional week. If such a person dies on Evhia day, the body is ritually preserved until the following day, Elumhi. Traditionally, the Okhaigba carried out indigenous embalming using ritual substances. Today, mortuary preservation may be used, but the taboo against burial on Evhia day remains culturally binding. Interment typically takes place before sunrise on the approved day. Grave Selection and Digging Grave selection is traditionally the responsibility of the eldest son, who marks the site with a hoe. If he is unavailable, another male relative may perform this duty, but not a female. This role symbolizes lineage continuity and filial responsibility. Before digging begins, the family presents wine, kola nuts, and a token of money to the grave diggers. At least two sons-in-law must be present as witnesses. Able-bodied men then dig the grave. Even where hired labour is used in modern times, these ritual presentations and witnesses remain mandatory. After completion, the offerings are shared among participants. Interment Rituals for Aged Parents On the eve of burial, the Ikhaigba perform preparatory rituals that may be extensive and symbolically complex. The firstborn child acts as intermediary between the undertakers and the family, providing required ritual materials. The firstborn is also present during the washing and dressing of the deceased. Traditionally, more ritual obligations are attached to the burial of fathers than mothers, reflecting older patriarchal structures. For an Oghiebo title holder, a ritual meal known as Iluobho-awe is prepared as a spiritual offering. This meal typically consists of egusi with dried fish, pounded yam, red oil, and salt. It is presented to appease spiritual forces and ensure safe passage for the deceased. Before burial, the Ikhaigba publicly ask whether any disputes or unresolved matters involving the deceased require settlement. Family members may then offer symbolic monetary gifts to the deceased as part of reconciliation rites. Laying the Deceased to Rest During the final journey to the grave, the firstborn places their hands on the coffin, symbolizing personal participation in escorting the parent to rest. The Ikhaigba carry the coffin in procession. A traditional mat known as egbha, supplied by the children, is placed inside the grave before the coffin is lowered. At the moment of interment, a gunshot from a Dane gun (akpede) is fired to announce the burial to the community except in cases where custom forbids it. After lowering, the Ikhaigba perform the earthtoearth ritual. Family members pour soil into the grave in order of seniority. The first child remains until the grave is fully covered, after which the tools used are placed neatly on the grave ridge. Final Burial Ceremony (Atolimhi) The final or “big” burial ceremony, known traditionally as Atolimhi, is a major cultural event held years after the first burial commonly around three years later or after one Avhianwu calendar cycle. It is a celebration of life, legacy, and lineage continuity. Preparations begin when the children formally inform the oldest family authority of their intention, presenting wine, money, and required ritual items. The chosen date must align with the Avhianwu calendar and receive approval from community leadership. The ceremony spans several days and includes wakekeeping, the Igbaki main ceremony, music, dance, and community gatherings at Utukwe. An effigy made from the deceased’s clothing may be displayed and dressed with a red cap (Oboh) as a symbolic representation. Processions around the town reflect the social reach and success of the deceased. In modern times, an enlarged photo of the deceased is now used in place of the effigy. Death When Parents Are Still Alive When a person dies while their parents are still alive, special restrictions apply. Burial must occur within twentyfour hours and before the next sunrise. No gunshots or drums are permitted, as it is taboo for aged parents to hear such sounds marking their child’s death. All rites must be completed within a single day. An exception exists where the deceased has fully initiated adult children and grandchildren; in such cases, additional recognition

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BIOGRAPHY OF CHIEF JAMES OSHIOKPEKHAI ODALUMHE (10 AUGUST 1915 – 31 OCTOBER, 1996)

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BIOGRAPHY OF CHIEF JAMES OSHIOKPEKHAI ODALUMHE (10 AUGUST 1915 – 31 OCTOBER, 1996) Roots and Early Life Chief James Oshiokpekhai Odalumhe was born on August 10, 1915, in Ogbona, Etsako Central LGA, Edo State. He was the only son and the third child of Odalumhe Umosor Aikpabeghie and Madam Asimawu Odalumhe Umosor (née Emakheomhe of Iraokhor). Following the untimely loss of his parents, James was raised by his uncle, Ikhanoba, of the Aikpabeghie dynasty. Although industrious and bright, he initially lacked access to formal education as there were no schools in Ogbona at the time. His life changed when a family friend from Agbede recognized his potential and took him under his wing to provide him with an education. Educational Journey 1926–1932: Attended primary school in Agbede, successfully obtaining his Standard Six School Leaving Certificate with distinction. Lagos Years: Seeking better opportunities, he moved to Lagos to work for his guardian’s elder brother, an employee of the Nigerian Railway Corporation (NRC). His dedication and integrity eventually earned him a clerical position within the NRC under the colonial administration. A Career of Firsts Chief Odalumhe’s literacy and technical aptitude caught the attention of expatriate officers. He was selected for advanced training in the United Kingdom, specializing in the maintenance of diesel engines. Upon his return, he was appointed Senior Diesel Engine Maintenance Manager (SDM). He became a pivotal figure in the national transport system; it was said that no locomotive nationwide could be certified for movement without his professional clearance. He retired from the NRC in 1978 after decades of meritorious service. Landmark Achievements & “The White Keke” Chief Odalumhe was a man of “firsts” who brought modern marvels to Etsako: The Bicycle: In the early 1940s, he imported a bicycle (the “White Keke”) from the UK. It was such a rare sight that it sparked celebrations across Ogbona, Fugar, and Auchi. The locals even composed a viral song: “Omaseli kekeooo Odalumhe seli…” Architecture: He built the first modern house in Ogbona, designed with British architectural influences. The house, featuring two molded lions at the entrance symbolizing courage, still stands today opposite EDC Primary School. Lagos Legacy: He developed a twin duplex in Alashia, Oshodi, leading to the naming of Odalumhe Street in Lagos in his honor. Community Leadership and Service Unlike many of his peers who remained abroad or in Lagos after retirement, Chief Odalumhe returned to Ogbona in 1978 to serve his people. Education: Alongside figures like Chief M.C.K. Orbih and T.A. Osigbemhe, he championed the establishment of the Ogbona Community Secondary School. He served as the PTA Chairman until his passing. Chieftaincy: In recognition of his contributions, the Clan Head of Avianwu, HRM Chief J.A. Alao, conferred upon him the title: The Evhoidu of Avianwu Clan. Faith and Family A devout Catholic and a Knight of St. Mulumba, Chief Odalumhe was a pillar of St. John Catholic Church, Ogbona. He served as the Chairman of the Catholic Men Organization (CMO) and was known for his unwavering commitment to Christian values. He was married to Mrs. Christiana Odalumhe from North Ibie. Together, they had five children (two sons and three daughters). He was a philanthropist who not only educated his own children but also extended family members and helped numerous Ogbona indigenes secure employment within the Nigerian Railway Corporation across the country. Legacy Chief James Oshiokpekhai Odalumhe passed away on 31 October 1996. He is remembered as a man of discipline, a pioneer of modern technology in Afemailand, and a leader who believed that the true measure of success was the upliftment of his community. ———————————- Extensive supervision and invaluable on-site support were provided by Chief J. A. Odalumhe during the construction of Ogbona Secondary School. He also served as PTA Chairman from 1980 to 1988, playing a crucial role in daily oversight and resource mobilization. Gilbert Odior My acquaintance with Chief Odalumhe dates back to my years in primary school. He resided directly opposite Imhakhena Primary School, and even to the impressionable eyes of a young boy, his residence stood out as an architectural masterpiece—imposing, elegant, and dignified in bearing. Shortly after his return home, he acquired a biro-blue Peugeot 504 Saloon, a vehicle that became something of a quiet emblem of his presence. To my youthful estimation, its speed rarely exceeded forty kilometres per hour, gliding with measured composure along the village roads. To the best of my recollection, only two individuals had the privilege of driving that car: first, the late Bros Tony Kylie, the day Chief Odalumhe was conferred with a chieftaincy title; and subsequently, Eramha Pius Oghena, in his later years. Chief Odalumhe’s contributions to Ogbona Secondary School—both as a member of the Building Committee and as Chairman of the PTA—are comprehensively chronicled in one of the episodes of The Ogbona That Flows in My Veins. His commitment to the advancement of education and communal development was neither perfunctory nor self-serving; it was marked by sincerity, sacrifice, and an abiding sense of duty. Posterity will undoubtedly deal kindly with him for the selfless services he rendered to our beloved community. May his soul rest in perfect peace, and may his memory remain an enduring blessing. Amen. Dr John Odior Anaweokhai Chief  J.K Odalumhe was initially never willing to relocate to the village after retirement. His fear was that Ogbona is full of witches and wizards and that his life would in danger of some diabolical forces. I recall, how  his late sister – Onemhegho used to come to our house at Congo,  appealing to my father to encourage her brother (Chief J.K Odalumhe) to relocate home. I had to be engaged as the Akowe to write several letters numbering more than ten, to assure him of his safety.at home as I was directed by her sister. At other times, my father (L.K Ogedegbe) and M.C.K Orbih would persuade him any time they traveled to Lagos on the same matter. The eventual response of Chief J.K to relocate home was a great risk both

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PRESENTATION OF STAFF OF OFFICE & CORONATION CEREMONY OF HRH CHIIEF VINCENT AGBODEKHIEMHE OTSOI

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PRESENTATION OF STAFF OF THE OFFICE & CORONATION CEREMONY OF HRH CHIEF VINCENT AGBODEKHIEMHE OTSOI  SPEECH BY HRH, CHIEF VINCENT AGBODEKHEMHE OTSOI, ON THE OCCASION OF HIS PRESENTATION OF STAFF OF OFFICE AND CORONATION AS THE OKPHE UKPI OF OGBONA.  BY HIS EXCELLENCY, SENATOR MONDAY OKPEBHOLO, EXECUTIVE GOVERNOR OF EDO STATE. DATE: DECEMBER 27,2025. VENUE: THE ROYAL PALACE, OGBONA SUB -CLAN, AVHIANWU CLAN. Your Excellency, The Governor of Edo State, Hon. Commissioners, Hon Members of Edo State House of Assembly, The Executive Chairman of Etsako Central L.G.A, Royal Highnesses and Chiefs Here Present, Gentlemen of the Press, My Lords, Spiritual and Temporal, Distinguished Guests, Ladies and Gentlemen. It gives me great pleasure to welcome you all, to this inaugural occasion of the presentation of Staff of Office and Coronation, as the Okpheukpi of Ogbona Sub -Clan, by the Edo State Governor, distinguished Senator Monday Okpebholo. I warmly welcome and appreciate the Governor for finding time to honour the people of Ogbona with his esteem presence. We thank you, Mr Governor, for your unparalleled style of governance, prudence and innovative service delivery, which have brought development to the nooks and crannies of Edo State. I must also thank our spiritual and cultural father, the eldest man in Ogbona, PA Daniel Amhanesi, for his purposeful leadership and steadfastness in managing community affairs, especially since the demise of our former Okpheukpi, the late Chief William Uloko Idode, as well as Pa Aluoghor of blessed memory. Your Excellency, my coronation today is a testament to your giant strides in bringing peace, harmony and tranquility to the people of Ogbona and Edo State in general. We will not pretend however, that it would be an easy task, but it is my fervent prayers that with the guidance of the Almighty God, support and cooperation of the people, and our ancestors we will surely succeed in this onerous task. As the Okpheukpi of Ogbona, it is my duty to act as pathfinder, and rallying point, in the co-ordination of community matters, in the best interest of our people, both at home, and in the diaspora. I therefore, wish to appeal to all sons and daughters of Ogbona, through the Okpeukpi-in-Council to continue to Co-operate and offer useful advice to us, towards fast-tracking reconciliation, peace, progress and the development of our land. On behalf of the people of Ogbona, I wish to thank the Governor for his magnanimity in converting our Federal Government Girls Model Secondary School to a Technical College, and his renovation of dilapidated schools across the state. These are among the many noble steps which your government has taken towards the enhancement of education in the state. Your Excellency, while we deeply appreciate your kind gestures, but, like the proverbial Oliver Twist, we will not stop asking for more. We therefore, humbly plead that the technical school be completely renovated to enhance conducive teaching and learning environment. Your Excellency Sir, we are most fervently also appealing to you, to use your good offices to constuct the Ogbona-Ekperi Road, to ease intercity transportation, and deepen farming and marketing of farm produce across the two communities. Let me end this address by pledging our community’s unflinching support for your government, which has proven beyond doubt, that it is committed to the enhancement of the well-being, peace, progress and equal development in Edo State. On this occasion of the presentation of the Staff of Office and Coronation as the Okpheukpi of Ogbona, I pledge to the people of Ogbona that, I will open my doors towards healing the wounds of the land, and I pray that the Almighty God, and our ancestors will guide us to succeed. Amen Long Live Avhianwu Clan. Long Live Ogbona Sub-Clan. Long Live Etsako Central L.G.A. Long Live Edo State. Long Live the Federal Republic of Nig.   HRH, Chief Vincent Agbodekhemhe Otsoi Okphe-Ukpi of Ogbona Sub-Clan. ————————————- ACCEPTANCE ADDRESS BY HIS ROYAL HIGHNESS, CHIEF VINCENT OTSOI THE OKPHE-UKPI OF OGBONA KINGDOM ON THE OCCASION OF PRESENTATION OF THE STAFF OF THE OFFICE/ CORONATION CEREMONY His Excellency, the Executive Governor of Edo State, Senator Monday Okpebholo; The Honourable Commissioner for Local Government and Chieftaincy Affairs, Edo State, Dr. Lucky Eseigbe; The Honourable Commissioner for Business, Trade and Investment, Hon. Omoh Innocent Anabor; Chief Dan Osi Orbih; His Royal Highness, the Oghie of Avianwu Kingdom; Other Royal Fathers, Distinguished Chiefs and Elders, Esteemed Sons and Daughters of Ogbona Kingdom, Ladies and Gentlemen. I stand before you today with deep humility, gratitude, and a profound sense of responsibility as I accept the sacred trust bestowed upon me as the Okphe-Ukpi of Ogbona sub-clan in Avianwu Kingdom, Etsako Central Local Government Area of Edo State. I give all glory and honour to Almighty God, whose grace and guidance have made this historic day possible. I also acknowledge our ancestors, whose wisdom and sacrifices laid the foundation upon which our traditions stand today. My sincere appreciation goes to His Royal Highness, the Oghie of Avianwu Kingdom, the council of chiefs, elders, and kingmakers for finding me worthy to occupy this revered stool. This honour is one I accept with utmost respect and a firm commitment to serve with integrity, fairness, and dedication. I wish to specially appreciate the Government of Edo State under the purposeful leadership of His Excellency, Senator Monday Okpebholo, for restoring hope to the common man and upholding justice and fairness in governance. Your Excellency, your commitment to equity has rekindled the confidence of the people in leadership and the rule of law. We are particularly grateful for your courage in correcting past injustices, where rightful owners of positions were unjustly deprived under the previous administration. Today, victory has been restored, hope has been renewed, and justice has prevailed. For this, the people of Ogbona sub-clan and Avianwu Kingdom remain deeply thankful. I also appreciate the Honourable Commissioners present here today for honouring this historic occasion with their presence and continued support for traditional institutions and grassroots development. To the people of Ogbona Kingdom, I am deeply grateful for your prayers, loyalty, and unwavering support. Your unity is our strength, and your trust is my greatest motivation. As I assume this noble responsibility, I am fully aware that the position of Okphe-Ukpi is not one of power alone, but of service, sacrifice, and accountability. I pledge to be a father to

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Pius Etokhana Abdulmalik: A Modern Torchbearer

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A Journey of Faith and Leadership Pius Etokhana Abdulmalik: A Modern Torchbearer Born in 1994, Pius Etokhana Abdulmalik upholds a proud tradition of dedicated community service, focusing on Islamic scholarship and youth development. After earning an ND in Chemical Engineering, he discovered a deeper calling in faith, completing a second ND in Islamic Knowledge and Arabic Language. This commitment launched him into a leadership role within the Muslim Students’ Society of Nigeria (MSSN), where he now serves as President of the Ogbona Branch and Vice President of the Edo North Area Council. founder and director of daarul Hudah Islamic center ogbona -Avianwu. Personal Background Pius was born on February 18, 1994, at UBTH, Ogbona, and resides on Bode Road in Ivhiochie, Otuaye compound. Married with one child, he is the son of Engineer Stephen Otuaye and Mrs. Paulina Azoganokhia. Early Life and Identity Raised in Ogbona, Pius navigated his parents’ separation with resilience and faith. His names reflect a rich heritage: “Pius” and “Imughene” from his grandfathers, “Etokhana” from a great-grandmother, and “Abdulmalik” after embracing Islam at age 15. Childhood nicknames like “Big Man” and “Friday” (his day of birth) further connect him to his roots. Education and Faith Formation Pius began school at World of Life Primary and completed his Common Entrance at Imhakhena Primary in 2005. He attended Ogbona Community Secondary School and Ikabigbo Grammar School, completing his senior secondary education in 2011. After Auchi Polytechnic and his Walimat al-Qur’an in 2014, he pursued deeper Islamic studies at Alfalah Islamic and Arabic Institute (affiliated with Al-Hikmah University, Ilorin), graduating in 2017. Fluent in Arabic, he attended national Islamic programs, including the Muslim Intellectual Course in Minna, imam and scholar training, and a digital business workshop by Professor Isa Ali Pantami. Islamic Training and Experience Pius has actively sought specialized religious and intellectual training across Nigeria, including the Muslim Intellectual Course in Niger State and the training of Imams and Muslim scholars in South Ibie. Notably, he participated in a digital online business training organized by the formal Minister of Communication, Professor Isa Ali Pantami, which included a gift of a new laptop. His subsequent professional life in Benin City solidified his teaching career, working concurrently as an Arabic and Islamic teacher at both Fomwan Group of School and Daarul Abrah Islamic Academy for two years. Community Contribution and Leadership In 2017, Pius made the conscious decision to relocate from Benin back to Ogbona to dedicate his life to the community’s young Muslims. Career and Leadership His career began in Benin City, teaching Arabic and Islamic Studies at FOMWAN Group of Schools and Daarul Abrah Islamic Academy. Inspired, he returned to Ogbona, founding Daarul Hudah Islamic Center in 2019 to teach and support youth and adults in faith, with eight students completing Qur’an recitation. In addition to MSSN leadership, he works with Amana Legacy Foundation and hosts MSSN and FOMWAN events. Daarul Hudah Islamic Center: His most significant contribution is the establishment of the Daarul Hudah Islamic Center Ogbona – Avianwu on August 17, 2019. This center serves as a vital platform where he teaches, preaches, and prays, focusing on the word of Allah (Al-Quran and good conduct). He currently boasts eight students who have completed the recitation of the Holy Quran. MSSN Leadership: Pius is the current President of the Muslim Students Society of Nigeria (MSSN) Ogbona Branch and the Vice President of MSSN Edo North Area Council. He leverages this platform for community welfare, including caring for the sick, the elderly, orphans (one of whom currently stays with him), and the needy. Fundraising and Development: Demonstrating initiative, he successfully collaborated with friends and the MSSN to secure resources, including plastic chairs, and to raise funds, notably ₦2 million from Mr. Peter Omo Dunia, Esq., which was used to buy foreign instruments for the Muslim community. He also uses a motorcycle gifted to him by the S.S.G. Edo state, Mall. Bar. Umar Musah Ikhilor, to assist elders and community members without charge. Aspirations and Legacy As a teacher, preacher, and facilitator (currently working with Amana Legacy Foundation), Pius is proud of his heritage and grateful for the example set by Ogbona leaders. He aspires to be remembered as the Ustaz (teacher) who dedicated his life to teaching the Qur’an and good conduct to the next generation. Looking ahead, his biggest plan is to tackle the issue of marital breakdown in Ogbona, believing that “a broken home makes a broken community.” He is committed to combining prayer, preaching, and developing tangible programs to reduce divorce and separation among the youth. Pius Etokhana Abdulmalik’s advice to the youth is a testament to his values: “put trust in God, respect their parents and work hard,” emphasizing that “The fight is against poverty, not against each other.”

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REV. FR. (DR.) VALENTINE OBEMEATA ANAWEOKHAI Ph.D

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REV. FR. (DR.) VALENTINE OBEMEATA ANAWEOKHAI. Rev. Fr. (Dr.) Valentine Obemeata Anaweokhai, Ph.D. (EDUCATIONAL MANAGEMENT), is a priest of the Catholic Diocese of Auchi, ordained on 24th September 2005. Formed at St. John of the Cross Spiritual Year and All‑Saints Major Seminary. EARLY LIFE, FAMILY, AND EDUCATION Rev. Fr. (Dr.) Valentine Obemeata Anaweokhai was born on 16th February 1979 to the family of the late Chief and Mrs. Vital Anaweokhai from Ogbona in Etsako Central Local Government Area of Edo State, Nigeria. Each of his names holds a special meaning: Valentine (An agent of God’s love) Obemeata (they speak only of my weakness), Anaweokhai (oasis of succour and wisdom ) As the fourth *and last Son and last born* of nine children, he grew up with three brothers and five sisters in a devoted Catholic household in Edo State. His upbringing was shaped by his father’s strong discipline and his mother’s guidance as a school teacher, both of which instilled in him values of integrity, uprightness, and service. *Prior to his Birth Bishop Kelly of the then Benin Diocese told his Father that he will give birth to a Son who will be a Priest (as at this time hos dad already had 3 Sons, which his dad told the Bishop but he insisted our dad will give birth to another Son) hence the large family.* On the day of his birth, a Filipino medical doctor who delivered him *also* reportedly prophesied that the newborn would become a priest of the Most High God. Confirming the earlier prophecy of Bishop Kelly many years before his birth This prophecy and the profound meanings of his names have followed him throughout his life, guiding his mission and calling by God.Rev Fr. Valentine’s earliest encounter with the liturgy and priestly ministry came as an altar server at St. John the Baptist Catholic Church, Ogbona. The demands and rhythms of parish life, combined with the inspiring example of priests such as the late Very Rev. Fr. Leo Irabor nurtured a deep, vocational longing. By his adolescence, he had determined to pursue the priesthood. CAREER AND ACHIEVEMENT In 1997, through the Archdiocese of Benin City under the late Archbishop Patrick E. Ekpu, Valentine began formal formation at the St. John of the Cross Spiritual Year, Ekpoma, and subsequently entered All-Saints Catholic Major Seminary, Uhele-Ekpoma. Seminary life. He completed a Bachelor of Arts in Philosophy at the University of Benin in 2002. He earned a Bachelor of Sacred Theology from the Pontifical Urbaniana University, Rome, in 2005. On 24th September, 2005, he was ordained to the priesthood by Most Rev. Gabriel G. Dunia at the Immaculate Conception Cathedral, Auchi, and began his priestly ministry in the Diocese of Auchi. He has served as assistant parish priest, school principal, cathedral administrator, and chaplain to the Knights of St. John, and is currently the parish priest of SS. Joachim & Anne, Ososo. He is also certified in trauma-informed pastoral counselling and compassion fatigue therapy, with specialist training from Divine Mercy University and ICSEAR. EDUCATIONAL QUALIFICATIONS AND CERTIFICATIONS Post-Graduate Diploma in Education (PGDE), Ambrose Alli University, Ekpoma 2009. Master of Educational Management (M.Ed.), Ambrose Alli University Ekpoma — 2013. Doctor of Philosophy (Ph.D.) in Educational Management, Ambrose Alli University, Ekpoma — 2024. Member, The Green Cross Academy of Traumatology (GCAT), USA — 2022 Member, Pan‑African Catholic Theology and Pastoral Network, USA — 2022 Fellow, Institute of Professional Managers & Administrators of Nigeria (IPMA) — 2022 Doctoral Fellow, Institute of Professional Managers & Administrators of Nigeria (IPMA) — 2025 Certified Compassion Fatigue Therapist, Educator and Practitioner; Stress Management Specialist; Traumatologist (special interest: child and adolescent trauma, complex trauma, disaster, stress and field traumatology), Center for Trauma & Resiliency Studies, Divine Mercy University, Virginia, USA. Certified — Counsellor, Mental Health in Pastoral Counselling (MPC), Initiative for Community Sex Education & Addiction Rehabilitation (ICSEAR) Global Academy Enugu — 2024 Certificate — Sexual Health & Addiction Rehabilitation Counsellor (SARC), ICSEAR Global Academy, Enugu — 2024 PASTORAL AND PROFESSIONAL APPOINTMENTS Since his ordination, Fr. Valentine has held a variety of pastoral and educational appointments across the Diocese of Auchi: Assistant Parish Priest, St. Philip Catholic Church, Jattu-Uzairue (2005–2008) Assistant Parish Priest, Holy Rosary Catholic Church, Afashio-Afowa-Uzairue (2008–2010) School Principal, St. Philip Secondary School, Jattu (2007–2010) Cathedral Administrator, Immaculate Conception Cathedral, Auchi (2010–2019) Chaplain to the Knights of St. John International, Catholic Diocese of Auchi (2006–2019). Sabbatical: Archdiocese of Chicago, Illinois, USA (2020–2021) Parish Priest, SS. Joachim & Anne Catholic Church, Ososo (2021–present). INTEREST AND SKILLS Rev.Fr. Valentine’s pastoral focus centres on counselling and trauma-informed care, especially for children, adolescents, and communities affected by complex trauma and disaster. PROFESSIONAL BODIES He is trained in compassion fatigue therapy and stress management. He is a member of professional bodies that support trauma care and pastoral theology. His qualifications also position him to lead and advise on educational management within Church-run institutions. TRAITS AND HOBBIES Known for a reflective and disciplined character formed by a strong family ethic and priestly formation, Fr. Valentine is also a teacher and writer. He enjoys reading and writing and takes pleasure in sport, particularly lawn tennis and table tennis. He is committed to lifelong formation, pastoral counselling, and the holistic wellbeing of the communities he serves. LEGACY Rev. Fr. (Dr.) Valentine Obemeata Anaweokhai continues to serve faithfully in the Catholic Diocese of Auchi, integrating pastoral care, educational leadership, and trauma-informed counselling His life and ministry are marked by a resolve to bring consolation, wisdom, and practical support to those entrusted to his care—truly embodying the meaning of his family name as an oasis of succour and wisdom. He remains committed to educational leadership, pastoral care, and the holistic well-being of his community. Committed to lifelong learning and to serving the church and community. while enriching was rigorous; the discipline and values from his upbringing helped him adapt and flourish. Throughout these roles, he has combined pastoral ministry with educational administration, pastoral counselling, and clergy formation. FOR COUNSELLING Parish, academic or pastoral-counselling

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HIGH CHIEF DR. OKOZI RICHARD OSHIOREAMHE, JP, AFP

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HIGH CHIEF DR. OKOZI RICHARD OSHIOREAMHE, JP, AFP Chairman/CEO, Rokozi Group of Companies Born in Ogbona Community, Etsako Central LGA, Edo State, Dr. Richard Okozi rose from humble beginnings to become a leading entrepreneur, philanthropist and community leader. The son of Prince Victor Etafia Okozi and Princess Helen Aguetsomhe Okozi (née Ubuike), he grew up in a family of peasant farmers and petty traders. Despite limited resources, his parents prioritized his education, enrolling him at Imhakhena Primary School, Ogbona, and later at UKU Commercial Secondary School, Iyuku. He earned degrees in Public Administration (University of Abuja) and Political Science (Nasarawa State University). Career and business leadership A hardworking and driven professional, Dr. Okozi began his career in the private sector, earning staff-of-the-year and best-marketing-staff recognition at Terconor Industries Ltd and Eagle Aluminium (2002–2007). In 2007 he founded Rokozi Group of Companies, where he serves as Chairman and CEO. The Rokozi Group encompasses diverse subsidiaries including Rokozi Investment Ltd, Rokozi Construction Ltd, Rokozi Electrical & Solar Solutions Ltd, Rokozi Aluminium System Ltd, Rokozi Industries Ltd, Rokozi International Hotels Ltd, Rokozi Farms Ltd, Rokozi City Estates Ltd, Rich & Divine Ltd, Jehovah Projects Ltd, Jehovah Oil & Gas Ltd, Ano Global Projects Ltd, Emike Designs & Projects Ltd, Shepherd Profiles Ltd, Rok & Jay Ltd, and Zokhia Nigeria Ltd. The group’s core activities span construction, real estate, oil & gas, electrical/solar solutions, manufacturing and hospitality. Employer of Labour Through his enterprises, High Chief Dr. Okozi has provided employment opportunities to over 1,000 Nigerians across various sectors. Philanthropy and community development Through Rokozi Cares Foundation, Dr. Okozi supports education, women and youth empowerment programs, annual market- and community-focused empowerment initiatives, and medical outreaches. His foundation has provided scholarships to more than eighty students and has run annual relief distributions and thanksgiving activities since 2017. Within his home community of Ogbona, Dr. Okozi has financed and executed several notable projects, including: – Three portable water boreholes (2019) – A modern palace (Chief Okozi memorial palace, 2011) – A model auditorium/church (Victory Chapel, 2013) Through his political and civic engagement he has also attracted infrastructure projects to the larger area, such as: – Access roads (Ogbona–Imiava; Atsegwasi junction to Okpekpe junction) – A 1.5 km road from Iyioba to Obiko filling station – Installation of solar street lighting across Ogbona community – Construction of 2 blocks of 3 classrooms at Asama Primary School, Ogbona – Human capital development programs Honors and recognition Dr. Okozi’s public service and philanthropy have earned him numerous local, national and international awards and chieftaincy titles, including: – Doctor of Philosophy (PhD, Honoris Causa) in Business Administration, Commonwealth Open  University (British Virgin Islands), 30 June 2015 – Chieftaincy titles: Osaseamhe of Avhianwu Clan (2011); Olemalu of Ekperi Kingdom (2011); Agabadun of Benue State (2014); Ada-Idagha Ke Efik Eburutu (Calabar); High Chief Ogiekhiniane (Royal Palace Anegbette, 2018) and Okhugievho of Okugbe clan Fugar on 16th November 2024 – Ambassador of Peace, Universal Peace Federation (2012) – Awards across student, youth and civic organizations recognizing leadership, community development and business excellence (2011–2023) Civic and political engagement Dr. Okozi is an active member and chieftain of the All Progressives Congress (APC) in Edo State, serving on state executive committees and representing his Local Government. Character and legacy Known for a hands-on approach to business and community development, Dr. Okozi blends entrepreneurial ambition with a strong commitment to giving back. His record of infrastructure projects, scholarships and empowerment initiatives reflects a focus on sustainable community improvements and human capital development. High Chief Dr. Okozi Richard Oshioreamhe embodies the transformational power of resilience, education and purposeful leadership. Rising from modest roots in Ogbona, he has built a diversified business empire and a philanthropic platform that tangibly improve lives providing water, schools, scholarships, solar lighting and empowerment initiatives that strengthen local communities. His many awards and traditional titles reflect the respect he commands across religious, student, civic and traditional spheres. As entrepreneur, benefactor and political actor, Dr. Okozi remains a visible and sustained force for infrastructure development, human capital growth and social uplift in Edo State and beyond, leaving a legacy of service that will endure for generations.

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