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THE OGBONA ELITES FORUM: ORIGIN, STRUCTURE, ACTIVITIES AND CONTRIBUTIONS TO COMMUNITY DEVELOPMENT Introduction The Ogbona Elites Forum (OEF) is a community-based organization established to bring together Ogbona indigenes at home and in the diaspora and to promote unity, welfare, education, healthcare, cultural preservation, and community development. Founded in March 2016, the Forum evolved from an initial online initiative into an organized platform through which Ogbona people could communicate, exchange information, mobilize resources, discuss community issues, and support development projects. From its early beginnings as social-media groups, OEF gradually developed into a recognized organization with formal structures, financial membership, executive officers, a Board of Trustees, and a growing network of members and supporters. The Forum’s activities have covered education, healthcare, infrastructure, youth development, cultural documentation, and community engagement. The development of OEF represents an important chapter in the contemporary history of Ogbona. It demonstrates how digital communication, professional networks, community organization, and contributions from indigenes at home and abroad can be harnessed in support of community development. 1. ORIGIN AND EVOLUTION OF THE OGBONA ELITES FORUM The origins of Ogbona Elites Forum can be traced to the growing desire among Ogbona indigenes to create new channels of communication and interaction, particularly through emerging social-media platforms. In March 2016, Mr. Gilbert E. Odior created the Facebook group “I’M AN INDIGENE OF OGBONA.” The group was established to provide a platform where Ogbona descendants could interact, exchange information, discuss matters concerning the community, and promote cultural awareness. The initiative gained considerable participation and demonstrated the potential of digital platforms to connect Ogbona people regardless of their geographical location. In October 2016, Dr. John Odior Anaweokhai, inspired by the success of the Facebook initiative, established the Ogbona Elites Forum on WhatsApp. The WhatsApp platform provided a more immediate means of communication and discussion among members. Other online groups subsequently emerged to address specific interests. These included the Ogbona Political Elites and Ogbona Christian Forum. The Christian Forum subsequently became associated with the broader Ogbona Christian Association. The growth of these platforms contributed to a wider network of communication among Ogbona people and strengthened the foundation upon which OEF developed. Today, OEF operates principally through digital communication while also holding physical meetings and collaborating with other Ogbona organizations on matters of community development. The Forum is formally registered with the Corporate Affairs Commission (CAC), giving it a recognized organizational framework. 2. GROWTH OF THE OEF DIGITAL COMMUNITY The digital origins of the Ogbona Elites Forum (OEF) remain an important part of its identity. OEF operates primarily as an online platform, providing its members with an avenue to communicate, exchange information, discuss issues of common interest, and support initiatives relating to Ogbona. OEF is a structured membership organization, and financial membership is a requirement for membership in the Forum. Through its online platform and community activities, OEF has provided a channel through which Ogbona indigenes at home and in the diaspora can remain connected and participate in matters concerning the community. According to the Forum’s records, the OEF Facebook group has grown to more than 3,300 members, while its WhatsApp forum has more than 150 members. Ogbona Community Worldwide In 2024, OEF launched Ogbona Community Worldwide, a separate online platform designed to bring together all indigenes of Ogbona, irrespective of age, gender, social strata, or status. Unlike OEF, Ogbona Community Worldwide is not a registered association and does not operate as a formal membership organization. Its primary purpose is the dissemination of information and the provision of a common digital meeting point where Ogbona indigenes can associate, interact, communicate, and fellowship. The platform is deliberately broad and inclusive, providing a space where Ogbona people from different generations, backgrounds, locations, and social circumstances can connect with one another and remain informed about developments in their ancestral community. At the time of documentation, Ogbona Community Worldwide had approximately 1,900 members and continued to grow. Although OEF and Ogbona Community Worldwide serve different purposes and have different organizational statuses, both platforms contribute to strengthening communication and interaction among Ogbona people in Nigeria and across the diaspora. Together, these digital platforms have expanded the ability of Ogbona indigenes to remain connected, share information, participate in community discussions, and stay informed about events and developments in Ogbona. 3. PLATFORMS AND COMMUNICATION CHANNELS OEF has used several digital platforms to facilitate communication, information sharing, publicity, and community engagement. These include: Facebook:I’m an Indigene of Ogbona Instagram:Ogbonaelitesforum Website:Ogbonaelites.Org GOOGLE – MY BUSINESS: Ogbona Elites Forum (HTTP://WWW.ogbonaelites.org/) YouTube Channel https://www.youtube.com/channel/UCv5_8_01ZgUEQoTK-TfFLFw EMAIL ADDRESS: Ogbonaelitesforum@gmail.com These platforms have provided channels through which information about Ogbona, its people, activities, projects, events, and achievements can be disseminated. The digital presence of OEF has also helped connect members of the community who live outside Ogbona and outside Nigeria. 4. OBJECTIVES AND MANDATE OF THE OGBONA ELITES FORUM The Ogbona Elites Forum has several objectives that focus on promoting unity, development, and the welfare of its community. Here are the main objectives:   Unity and Welfare Foster love and brotherhood: Promote unity and goodwill among members. Member welfare: Cater for the welfare of members residing in Nigeria or in the diaspora.   Community Development Discuss community issues: Provide platforms for members to discuss their welfare, advancement, and social interactions. Support common cause: Defend the common interest and development of Ogbona community. Collaborate with other groups: Engage with religious, secular, and traditional groups to promote socio-economic and political development.   Education Support education: Promote and support educational activities and studies of Ogbona children. Organize seminars: Provide ICT training, digital literacy, and career guidance for pupils and students. Financial assistance: Offer financial assistance to outstanding indigent students.   Cultural Promotion Showcase culture: Promote and showcase the culture, traditions, arts, and customs of Ogbona Community. Preserve heritage: Preserve the cultural and historical heritage of Ogbona Community.   Collaboration and Partnership Collaborate with other associations: Unite, interact, and collaborate with other associations to promote growth and development. Harness resources: Collaborate with other groups to harness human and material resources for community projects.   Healthcare and Support Promote

MADAM ONOKU ASAYA (NEE ITSUOKOR) A Pioneer Woman, Entrepreneur, Cultural Custodian, and Voice for Justice Onoku Asaya, née Itsuokor, was one of the remarkable women of Ogbona whose life embodied resilience, courage, enterprise, cultural leadership, and an unwavering commitment to truth and justice. Her story took a dramatic and painful turn in 1956, when her beloved husband died while she was heavily pregnant with their sixth surviving child. She was suddenly left a young widow, carrying an unborn child and responsible for five young children who depended entirely on her. Those were difficult times for women, particularly widows. In the social circumstances of that era, there was little room or provision for her and her children within her husband’s family. She therefore returned to her father’s compound, where she faced the enormous responsibility of raising her children largely on her own. Rather than surrender to grief or the harsh realities of widowhood, Onoku Asaya summoned remarkable courage and determination. She gave birth to her sixth surviving child and proceeded to raise all six children single-handedly, ensuring that they received basic education despite the economic and social difficulties of the period. Her ability to keep her family together and provide for six children under such circumstances was an extraordinary achievement. She became both mother and provider, carrying responsibilities that would ordinarily have been shared by two parents and an extended family.   A Woman of Enterprise and Innovation Onoku Asaya was not merely a devoted mother; she was also an enterprising and innovative woman who sought different ways to sustain her family and improve her circumstances. In the late 1950s, she introduced the production and use of baking-soda soap, demonstrating her resourcefulness and willingness to embrace practical innovations at a time when household products were largely produced locally. In the early 1960s, she ventured into fish trading, an undertaking that required courage, mobility, business acumen, and knowledge of markets beyond her immediate community. She traveled as far as Lokoja and Sapele to source assorted varieties of fish, including Bonga fish, which she brought back for trade. Her journeys were significant for a woman of her generation. At a time when long-distance commercial trading was demanding and often dominated by men, she demonstrated independence and determination in building a livelihood for her family. Pioneer of Local Rice Processing In the 1970s, Onoku Asaya introduced and promoted the processing of locally produced rice in the Avhianwu Clan. Her involvement represented an important development in local agricultural enterprise. She recognized the value of adding processing to agricultural production and helped establish practices that enabled locally cultivated rice to be processed for consumption and trade. This contribution forms part of the broader history of women’s participation in agriculture, food processing, and rural commerce in Ogbona and Avhianwu.  A Lead Singer and Composer Onoku Asaya was also a woman of considerable cultural talent. She was a lead singer and composer, participating actively in the musical and cultural life of the community. Through her songs and compositions, she contributed to the preservation and transmission of cultural knowledge, values, stories, and social commentary. Her musical abilities made her an important figure in community cultural activities, where songs were not merely entertainment but also a means of communication, teaching, remembrance, and social expression.  Matron and Cultural Leader Her influence extended into traditional performance groups. She served as a matron to some women’s cultural dance groups and men’s masquerade dance groups, providing guidance, encouragement, and support to performers. Her involvement with both women’s and men’s cultural groups reflects the respect she commanded across different sections of the community. She was not simply a participant; she was regarded as a woman whose presence and counsel mattered.  A Fearless Woman Who Never Tolerated Oppression One of the most enduring aspects of Onoku Asaya’s character was her boldness and fearlessness in speaking the truth. She was known for saying what she believed was right and was not easily intimidated by circumstances or personalities. She had little tolerance for oppression, injustice, or the mistreatment of others. Her courage was particularly remarkable given the period in which she lived. She had already demonstrated tremendous strength in overcoming widowhood, raising six children, and building a livelihood. That same strength was evident in her willingness to stand up for truth and fairness.  A Legacy of Strength and Courage The life of Onoku Asaya, née Itsuokor, is a remarkable chapter in the history of women in Ogbona. She became a widow in 1956 while heavily pregnant with her sixth surviving child, yet she refused to allow tragedy to define the destiny of her family. From her father’s compound, she raised six children and ensured that they received basic education. She subsequently distinguished herself as an entrepreneur, trader, innovator, agricultural processor, singer, composer, cultural matron, and a fearless voice against oppression. Her journey from a young widow facing uncertainty to a respected woman of enterprise and cultural influence demonstrates the extraordinary strength of the women of her generation.   Onoku Asaya’s story is therefore more than a family history. It is a story of maternal sacrifice, resilience, entrepreneurship, cultural preservation, and moral courage. She belonged to a generation of women who carried enormous responsibilities with little recognition, yet whose contributions helped shape the social, economic, and cultural foundations of Ogbona.  Her life remains a testament to the strength of a woman who, in the face of adversity, chose courage over despair, enterprise over dependency, truth over silence, and service over self.  

MRS. CHRISTIANA ELADI ANAWEOKHAI (NÉE ATOGWE) Mrs. Christiana Eladi Anaweokhai (née Atogwe) was one of the early women from Ogbona who ventured beyond the community in search of better economic opportunities with her husband. Her life represents an important chapter in the history of the pioneering women of Ogbona who contributed to the economic advancement of their families through courage, enterprise, and hard work. She lived with her husband, Joseph Akhaniamhe Anaweokhai, in Onitsha, where she operated a canteen at SCOA and GBO by the waterside. At a time when many women from Avhianwu who travelled outside the area were known particularly for making and selling plantain chips, Christiana distinguished herself as a food entrepreneur. She was reportedly the only woman among them who cooked and sold prepared meals, including rice, beans, and boiled yam. Her enterprise demonstrated considerable initiative and provided an important service to workers and other people around the waterside. Christiana was also remembered for her striking physical appearance. She was described as extremely beautiful and very light-complexioned. In keeping with an old Etsako cultural practice, she had undergone traditional teeth filing, known locally as “Etsako” or “teeth filers.” Her teeth had been filed to create distinctive spaces or gaps between them. Such traditional dental modification was once an important aspect of beauty and cultural identity among some Etsako communities. Despite establishing her life and business away from Ogbona, Christiana maintained a strong connection with her family and ancestral home. She returned to Ogbona every year to visit her mother, Agbogwe, as well as other relatives in Fugar and Ekperi. These regular visits demonstrate the importance attached to maintaining family relationships even when economic circumstances took individuals far from their places of origin. One of these visits took place in 1958, when Mrs. Julie Inu Umoru accompanied her to Ogbona. It was on this journey that Julie met her grandmother, Agbogwe, for the first time and encountered other members of the extended family, including Ogbualo, Esi, Okhumale, Itsuokor, and many others who have since passed away. The memory of that visit provides a valuable personal link to an earlier generation of the family and preserves the names and relationships of people who would otherwise risk being forgotten. Mrs. Christiana Eladi Anaweokhai died in 1959, only a short time after that memorable 1958 visit to Ogbona. Her life, though brief, reflected the determination of an early generation of Ogbona women who ventured beyond their homeland, established businesses, supported their families, and maintained strong connections with their ancestral community. Her story deserves a place among the pioneering women of Ogbona. It records not only her personal courage and entrepreneurial spirit but also the changing role of Ogbona and Avhianwu women in commerce, migration, family life, and the preservation of ancestral ties during the early decades of the twentieth century.

MADAM SAMETU OYAGHA OKOLO OSIGBEMHE (NEE OMOKPO) By Mrs. Annuncianta Emesomiade Adamu (Nee Bolivia) Madam Sametu Oyagha Okolo Osigbemhe (Nee Omokpo) was a remarkable woman whose life and influence extended far beyond her immediate family into the musical, cultural, traditional, and social heritage of Ogbona. She was a woman of many talents, deep cultural knowledge, generosity, and strong commitment to the preservation of Ogbona traditions. Family Background and Early Life Madam Sametu was born into the Omokpo family of Ivhido Quarters, Ogbona. Her mother was Omeiku of Ivhiochie, and her grandmother was Ochikhor. She was the third child in her family. Her senior siblings were her sisters, Onaàgbor and Amhorfuegbe, and her brother, Yakubu Omokpo, aka (it doesn’t matter). Sametu lost her father at an early age and was subsequently brought up by her paternal uncle, Isèèdu. Her early life was therefore shaped by both the loss of her father and the care and guidance of her extended family. Marriage and Family Life Sametu became the first wife of the late Oghiebo, Elder Okolo Osigbemhe, of the Ivhiomierele descendant, Okotor, Ogbona Their marriage became a partnership marked by mutual commitment to family, faith, culture, and community. Both Madam Sametu and Elder Okolo were devoted members of St. Peter Anglican Church (CMS), Ogbona. Elder Okolo earned the respected title Baba-Egbe and was associated with the name: “Ase-rere mase ika”— He who is doing good should not do evil. He was also noted for his ability to read the Yoruba Bible fluently. Madam Sametu similarly held an important position in the church as the Iya-Egbe of the Anglican Church.   Their marriage was blessed with five children—three sons and two daughters: Michael Ileghieumha Sunday, popularly known as General Bolivia; Martin Okhumeode, also known as Dagama; Pius Aikhumhetse, popularly known as Cool Water; (sons) Maria Irobesi, also known by her church name Iyegide; and Lucy Iyayor (daughters). All the children were industrious and, in different ways, carried forward aspects of their mother’s strength, creativity, and cultural talents. A Woman of Music and Cultural Heritage One of Madam Sametu’s greatest legacies was her extraordinary knowledge of Ogbona traditional songs, folklore, dance, and performance. She was a leader and composer for several traditional dance groups, including Uke Dance, Ighioge, Atsamukhokho, and Izi. She was particularly distinguished by her ability to compose and perform songs that reflected the experiences, values, history, and cultural traditions of her people. For Sametu, music was much more than entertainment. It was a powerful means of preserving, teaching, and transmitting Ogbona’s cultural heritage from one generation to another. Her remarkable ability to create dance steps in response to drumbeats earned her several descriptive names and titles, including: Saladoge Uke-Tsavhe — one who does not need the dance bead costume; Orowe-Wuokhaire — a lead vocalist who combines singing with dance steps; Akamotse— the wailing birds; and Uwor-Osei— the mother of singers. These names reflected the extraordinary versatility and creativity she displayed as a singer, dancer, composer, and cultural performer. Influence on Her Children Madam Sametu’s musical influence was especially evident in the lives of her children. Maria Irobesi Her daughter, Mrs. Maria Irobesi, also known by her church name Iyegide, married Itsedi Esiesimua. She was a renowned fish trader, fondly called Imama na Ivhiebi, and was herself a dancer and composer. Bolivia Her son, Michael Ileghieumha Sunday, popularly known as General Bolivia, began his working life as a teacher while also engaging in music and storytelling. He later devoted himself fully to music and entertainment and became one of the most prominent icons of the Afemai music world. He was the founder of General Bolivia and the Great Satanas Band. His evergreen music became a lasting testament to the cultural heritage of the Afemai people and beyond. The musical legacy of General Bolivia continues through his children, including Mayor Constance (Avhinopie Odumha), Valentine (Jonah), and Panayotekis, the trumpeter, Calinez, among others. They have continued to build and sustain a musical tradition of their own. Madam Sametu’s influence was particularly significant during Bolivia’s formative years. She assisted him with song composition and singing, drawing from her own extensive knowledge and experience. Her creativity, musical understanding, and mastery of traditional songs contributed significantly to the artistic development of her son and helped lay the foundation for his subsequent musical career. Martin Okhumeode — Dagama Martin Okhumeode, popularly known as Dagama, was another of Madam Sametu’s children who inherited her musical talent. He was a great farmer and sawyer, but he was also a drummer and singer. Martin was a pioneer member of the traditional Igielegede Dance Group, demonstrating that his mother’s musical heritage continued into the next generation. His daughter, Emesomi Florence Oyarenua, also became a gospel musician, further extending the family’s musical tradition. Pius Aikhumhetse — Cool Water Mr. Pius Aikhumhetse, popularly known as Cool Water, was a Vietnam soldier and a very humorous man. He later founded the star-band music entertainment venture, which he combined with tea selling. His life also reflected the difficult experiences of his generation. During the Nigerian Civil War, he travelled to Auchi to purchase provisions and was unexpectedly picked up and conscripted into the army. He eventually left the army voluntarily and subsequently worked as a security personnel.   Lucy Iyayor Mrs Lucy Iyayor, the last-born of Madam Sametu’s children, was also a talented dancer and song composer. She married Mr. Anthony Abake Ilega. Like her siblings, Lucy demonstrated the industrious spirit and creative abilities that characterized the family. A Woman of Generosity and Service Madam Sametu was known for her generosity and willingness to give to others. She did not merely practice generosity herself; she deliberately taught her children the importance of giving and helping others. She was a trailblazer and a strong source of support to her husband, Elder Okolo Osigbemhe. She was also a woman who held Ogbona tradition and custom in high esteem. Her knowledge of traditional practices made her an important figure in the community. She was known to assist women with traditional childbirth practices and circumcision.

EULOGY FOR CHIEF DAN OSI ORBIH, KSM THE IROKO HAS FALLEN Some deaths leave an empty chair, and there are deaths that alter the landscape. The passing of Chief Dan Osi Orbih, KSM, is one of the latter. On Monday, 31 August 2026, Ogbona lost one of its most illustrious sons; Edo State lost a distinguished political leader and statesman; Nigeria lost a man whose influence extended far beyond his immediate community.   For those who knew him, Chief Dan Orbih was never simply a politician. He was a leader, strategist, businessman, philanthropist, mentor, community builder, administrator, Rotarian, devoted Catholic, and, above all, a man deeply committed to the welfare of others.   A SON OF OGBONA Chief Dan Osi Orbih carried Ogbona in his heart. He understood that leadership was not merely about occupying positions or wielding influence. It was about standing for one’s people when their interests were at stake, opening doors when opportunities were scarce, and using influence to make a difference.   For Ogbona, he was a dependable presence and a formidable advocate. He carried the name and dignity of his community into places where decisions affecting ordinary people were made. His influence gave Ogbona a voice that was heard far beyond its borders. He was therefore not merely a distinguished son of Ogbona. He became part of the story of Ogbona itself. When Ogbona needed a voice, he spoke. When people needed assistance, he gave. When young people needed encouragement, he opened doors. When the community needed support, he stood with it. That is why his passing has created a vacuum that cannot easily be filled. THE POLITICAL GIANT Chief Dan Orbih’s political journey established him as one of the most influential figures to emerge from Edo State and the South-South region. He served as Chairman of the People’s Democratic Party in Edo State and later as National Vice Chairman of the PDP, South-South Zone—positions through which his experience and strategic influence shaped regional political affairs.   He was a strategist, mobilizer, and leader whose influence extended beyond party structures. But perhaps his greatest political achievement was not the offices he held, but the people he mentored and developed. He raised men, created opportunities, nurtured careers, and gave younger people confidence. He demonstrated that political leadership could be used to build people and institutions. As one of his mentees observed, he understood that politics is about people, governance is about service, and legacy is about what remains after one is gone.   A MAN WHO GAVE The measure of a man is not always found in the titles he accumulated, but in the lives he touched. Chief Dan Orbih gave generously. He paid school fees for those who could not afford them, provided food assistance to families in need, supported young people, and contributed to community development in education, roads, electricity, and other infrastructure.   But his generosity was not merely financial. He gave time, attention, encouragement, and he gave people the feeling that their problems mattered. Those who approached him found a man who listened and never made a request feel too small or the person unimportant. That accessibility made his influence personal. For many, he was not the distant leader seen on television or at public functions. He was simply Chairman, Leader, Brother, Father, Mentor, or Friend. A BRIDGE BUILDER His humanity was not confined by political affiliation, tribe, or social standing. He was repeatedly remembered as a bridge builder and a detribalized Nigerian whose relationships reached across boundaries. He connected people, opened doors, and brought people together where others saw divisions.   In a country where differences can easily become barriers, he demonstrated the power of human connection. His influence therefore belonged not only to Ogbona or Edo State, but to Nigeria as a whole. A LEADER OF INSTITUTIONS His contribution extended beyond partisan politics. At Ambrose Alli University, Ekpoma, he served as Chairman of the Governing Council and Pro-Chancellor, providing leadership that affected thousands of students and staff. His passing created not merely a physical vacancy, but the absence of experience, authority, and wisdom. His life reminds us that leadership positions are temporary, but the consequences of how they are used can endure.   THE MENTOR Perhaps the deepest part of his legacy will be found in the people he helped become better versions of themselves. He encouraged, mentored, and believed in people before they became prominent. He was described by a mentee as patient as a mentor, decisive as a leader, and meticulous as an administrator. A leader who merely occupies an office leaves an office behind. A leader who develops people leaves a generation behind. THE MAN BEHIND THE TITLES Chief Dan Orbih accumulated honours and traditional titles that reflected the respect he commanded, including Kulukulu 1 of Ogoni Land, Oduma of Uzairue, Agbokhaivho II of Avianwu Clan, Enakhaimhoi of Anegbete, Esama of Uromi and Eze Oha I of Mburubu, among others. Yet titles alone cannot describe the man. Behind the political stature was a man remembered for his smile, warmth, generosity, and accessibility. Behind the public figure was a husband, father, brother, and friend. Behind the statesman was a man who made ordinary people feel important. And behind the powerful personality was a man whose greatest legacy will be measured in the lives he made better. A LIFE OF CONSEQUENCE The outpouring of grief tells its own story. Ogbona mourns because a son has gone home. Edo mourns because a political giant has fallen. The South-South political family mourns an experienced leader. Institutions he served mourn a statesman. Young people mourn a mentor. Friends mourn a dependable companion. And his family mourns because, beyond all public recognition, they have lost a husband, father, brother, and loved one. To Madam Florence, Winifred, Mildred, the Orbih family, and all members of the extended family, we extend our deepest sympathy and prayers. May God grant you strength and consolation. THE IROKO HAS FALLEN In Ogbona, the metaphor of the Iroko

ASANA OMUTU ODIOR OKHOGHIEMHE (NÉE ACHEMHO OF IRAOKHOR) Asana Omutu Odior Okhoghiemhe (née Achemho of Iraokhor) was the second wife of Patrick Odior Okhoghiemhe and the mother of several distinguished children, including George Kadiri Odior, Raphael Nasamu Odior, Chief Jacob Ivhador Odior, Iyama, Asabi, Inayi, and Lucy Uwodu. Through her children and their descendants, her family branch went on to make significant contributions in education, agriculture, public service, commerce, religion, and community leadership. Asana was a great farmer and a disciplined home builder. She was known for her hard work, diligence, and commitment to the wellbeing of her household. Her strength as a farmer and her ability to manage her home reflected the qualities of an industrious and responsible woman. She was also among the early women in Ogbona to perform the Ukpenokhua ceremony, an accomplishment that placed her among the women who distinguished themselves in the observance and preservation of Ogbona’s traditional cultural practices. Asana Omutu’s legacy therefore lives not only through her distinguished children and descendants but also through her own accomplishments as a farmer, homemaker, and woman who participated actively in the traditional life of Ogbona. Her life represents the resilience, discipline, industry, and cultural commitment of the pioneering women who contributed to the development and heritage of the community.

MARY ITSUOKOR: A PIONEERING PROPHETESS AND TRAILBLAZER OF THE GOSPEL IN OGBONA Before the advent and widespread influence of Pentecostal Christianity in Etsako, God, at different times and in different generations, raised individuals through whom He was believed to speak to communities and individuals. Some emerged from humble backgrounds, without formal education, social status, or any recognizable pedigree, yet their lives and ministries left enduring impressions on the people around them. One such remarkable individual was Uwomha Mary Itsuokor of Ogbona, remembered as a pioneering prophetess and an early trailblazer of the Christian gospel in the community. Mary appeared on the spiritual landscape of her generation without any obvious credentials. She had no formal education and came from a humble background. Her life was marked by considerable personal challenges. She was a young woman who had been divorced by her husband, with whom she had three daughters. The circumstances surrounding the dissolution of her marriage are not entirely clear, although family accounts suggest that there may have been irreconcilable differences. Whatever the circumstances, the experience became part of the remarkable journey through which her life and ministry unfolded. Family Background and Early Life Mary Itsuokor was born into the family of Eramha Itsuokor of Ivhiochie Quarter, Ogbona, and his wife, Omoayena of Iraokhor; both communities being located in the Etsako area of present-day Edo State. She spent her formative years in Ogbona under the care and guidance of her parents. Mary later married a member of the Deji family of Iraokhor. She and her husband eventually lived in Lagos, where a significant transformation in her spiritual life began. Her Spiritual Awakening in Lagos While living in Lagos, Mary became associated with the Christ Apostolic Church (CAC). It was during this period that she developed an exceptionally strong prayer life. According to accounts of her life, she began to experience visions, trances, and what she understood as divine revelations. She would receive messages that she believed were intended for particular individuals and would communicate those messages to them. Her experiences were sometimes extraordinary. She reportedly found herself travelling to distant places and entering environments where she preached the gospel and delivered messages to people. Her unusual behaviour and intense spiritual experiences eventually caused concern among those around her. She was subsequently taken back to Ogbona, her place of birth, where members of her family attempted to care for her and understand what was happening to her. Her elder brother, Umoru, took responsibility for receiving her. Whenever Mary disappeared into the forest, Umoru and other members of the family would search for her, sometimes for several days. On some occasions, they reportedly found her groaning, crying, and deeply engaged in prolonged prayers. According to family recollections, she would spend hours interceding for God’s mercy upon Ogbona, which she believed was heavily burdened by idolatry, witchcraft, and other spiritual practices. A Voice Crying in Ogbona Mary soon began preaching openly in Ogbona. She preached with a powerful voice, often praising God with Yoruba songs and expressions she had acquired during her years in Lagos. Because many people in Ogbona did not understand the Yoruba language she used, and because of her unusual behaviour, some people regarded her as mentally unstable and derisively referred to her as a madwoman. She would pray, dance, sing, and speak in tongues for extended periods. She also spent considerable time fasting and praying, sometimes withdrawing into the forest for days at a time. Concerned relatives and community members consulted traditional practitioners to determine the cause of her unusual behaviour. According to accounts handed down about her ministry, Mary would respond with prayers, and the efforts of those consulted were said to have produced no solution. Eventually, people largely stopped trying to restrain her. Instead, they began referring to her by names associated with the prayer movement of the period, including “Onadura” and “Aladura.” What had initially been regarded as strange behaviour gradually became recognized by many as an expression of a deeply religious life. Mary travelled around the villages, preaching against idolatry and witchcraft and calling people to repentance. Her message was uncompromising: people should turn away from traditional religious practices and embrace the Christian faith. A Prophetess in Her Own Community Uwomha Mary became known as a prophetess whose ministry was both respected and misunderstood. She was regarded by her followers as a woman of prayer, spiritual discernment, and unusual commitment to the work of God. Her ministry was not confined to preaching. She was remembered particularly for spending long periods in prayer, including nighttime prayers during which she interceded for individuals and for the wider community. Those who knew her believed that she was engaged in a spiritual struggle on behalf of people whom she considered to be oppressed or bound by forces of darkness. Despite the ridicule she sometimes endured, Mary’s influence gradually grew. She eventually became a trusted spiritual adviser to the then Ukpe-Ukpi of Ogbona, Chief Patrick Oboarekpe, who reportedly had considerable confidence in her spiritual judgment. The Beginning of Her Church in Ogbona Mary later established a small congregation in the large parlour of her elder brother, Umoru. The church attracted a substantial following and became one of the early centres of Christian worship in Ogbona. Among those associated with the congregation were Uwomha Omonobedo and Eramha Sule Omiawa, who were remembered as strong members of the church. At some point, Uwomha Omonobedo separated from the congregation because of disagreements regarding certain practices and expectations within the church. Nevertheless, Mary’s ministry continued. Her healing ministry was particularly associated with prayer over water. This practice was consistent with what she had encountered in the Christ Apostolic Church. She prayed over water and gave it to people to drink as an expression of faith and prayer for healing. According to those who knew her, she did not burn candles or incense as part of her ministry. When the Christ Apostolic Church eventually became established in Ogbona, Mary brought her congregation into the CAC

THE STONE AT UKPAKPHAI STREAM JUNCTION. Dr John Odior Anaweokhai Erua, Odia and the Ogbona Connection to Ancient Benin There are histories written in books, and there are histories written upon the landscape. Some histories survive in manuscripts and archives. Others survive in the names of rivers, streams, hills, paths, and ancient settlements. And some survive in stones—silent witnesses that generations have passed without completely erasing. Among the oral traditions of Ogbona is the story of a remarkable stone at the junction leading to Ukpakphai Stream, on the old route towards North Ibie. The stone is said to have borne the natural impressions of human hands and fingers. To those who inherited the tradition, these were not merely accidental markings in rock. They were the marks of two extraordinary men of an earlier age—Erua and Odia, remembered as men of valour associated with the ancient Benin Kingdom. Whether the impressions were actually made by these men cannot presently be established scientifically. But the tradition itself is important because it places two remembered Benin warriors on a geographical corridor that later became part of the ancestral landscape of Ogbona. The Men of the Benin Kingdom Long before the modern boundaries of Edo State were drawn, the Benin Kingdom was a formidable political and military power. Its influence extended far beyond the walls of the royal city. The kingdom’s greatness was not sustained by the Oba alone. It depended upon an elaborate network of chiefs, warriors, guilds, farmers, craftsmen, messengers, and communities whose loyalty and military service enabled the monarchy to project power over a vast territory. Among the figures preserved in oral memory are Erua and Odia, remembered as men of exceptional courage. The Ogbona historical tradition describes them as legendary men of valour who performed exploits in the protection of the Benin Kingdom. Their reputation is also consistent with the wider military character of sixteenth-century Benin. Historical research identifies an Odia as a senior Benin military commander during the reign of Oba Esigie, including participation in the Benin–Idah conflict. That does not prove that this particular Odia was the same man preserved in the Ogbona tradition, but it demonstrates that the name belongs to the historical military world of Benin. The Making of the Great Earthworks The story of the Benin earthworks is itself larger than the familiar image of a single “Benin Moat.” Archaeological research has demonstrated that the Benin earthworks constituted an extensive system of ditches and embankments constructed and modified over different periods as the kingdom expanded. They were defensive structures, territorial markers, and instruments of political organisation. Benin tradition associates an important phase of the earthworks with Oba Oguola, while the much larger urban defensive system was later expanded under Oba Ewuare. But there is an even older layer in Benin tradition. Some historical accounts derived from the traditions recorded by Jacob Egharevba associate early wall-and-ditch construction with the reign of Ogiso Ere and mention Erinmwin as a person who constructed earthen ramparts for his sovereign. This means that the history of Benin’s earthworks should not be reduced to one ruler, one generation, or one act of construction. It was a civilisation-wide enterprise that developed over time. And oral tradition remembers that enterprise not only through kings, but also through the men who served them. It is within this world that the tradition of Erua and Odia acquires significance. The Departure According to the Ogbona oral tradition, Erua and Odia eventually left the Benin Empire. The reason given by tradition is striking: the high-handedness or excessive pride of the ruler of the time. This is a recurring motif in African oral history. A powerful king may command absolute authority, but even a warrior of extraordinary loyalty possesses a point beyond which loyalty becomes impossible. Erua and Odia, having served the kingdom and earned reputations for courage, are said to have reached such a point. They departed. Their departure was not necessarily the flight of defeated men. It was the departure of men who carried with them something more valuable than possessions—their experience, their courage, their knowledge of warfare, and their memory of the great kingdom from which they had come. They moved away from the centre of Benin power. And eventually their journey brought them into a landscape that would one day become part of the ancestral geography of Ogbona. The Stone at Ukpakphai Junction The old route towards North Ibie was not merely a road in the modern sense. For travellers of that period, streams and stones were landmarks. Forest paths were remembered through physical features. A large rock could become a place of rest, orientation, assembly, or remembrance. At the junction towards Ukphaikpai Stream, oral tradition says that Erua and Odia encountered a large stone. There, according to the tradition handed down through generations, the stone bore impressions resembling human hands and fingers. The marks became associated with the two warriors. Perhaps they rested there. Perhaps they placed their hands upon the stone. Perhaps they pushed against it. Perhaps the marks were entirely natural, and subsequent generations interpreted them through the story of the men. We cannot know without geological and archaeological examination. But the important thing is that the landscape remembered them. The stone became a kind of ancestral monument without being deliberately constructed as one. It said, in the language of oral tradition: They passed here. From the Warriors to the Founders This is where the story intersects with the foundation tradition of Ogbona. Ogbona oral history identifies Imhakhena as the ancestral founder of the community, together with his siblings Unone, Arua and Uralo ,they joined their parents, Anwu and Alokoko in founding Avhiawu. The Ogbona historical tradition itself explicitly places these ancestral founders alongside Erua and Odiah in its discussion of men and women remembered for their courage and contribution to their people of Avhiawu in particular and Etsako or Afenmai in general. The traditional chronology therefore creates an intriguing possibility. Erua and Odia belonged to an earlier generation associated

OLIIH: A FADING TASTE OF OGBONA’S CULTURAL HERITAGE Dr John Odior Anaweokhai Oliih and Ekor remain among the cherished delicacies of the Ogbona people. Yet, sadly, their once-prized place in our culture appears to be diminishing with each passing day. As modern lifestyles increasingly replace traditional practices, there is a real danger that some of the knowledge, skills and traditions associated with these delicacies may eventually disappear. The name Ekor, also known in some places as Aghidi, is not exclusive to Ogbona. Indeed, the name appears to resonate with other Nigerian languages and cultures, although the precise historical relationship would require further linguistic and ethnographic research. Ekor itself has acquired something of a national character, as variations of this delicacy are found in many parts of Nigeria. Oliih, however, occupies a somewhat different place in the Ogbona culinary tradition. From the accounts and memories of older people, its preparation and consumption have been particularly associated with Ogbona. The North Ibie people, for instance, were also known to sell a similar delicacy around the old market square, close to the front of the Obeakemhe compound. Such shared culinary traditions remind us of the cultural exchanges that have long existed among neighbouring communities. It is important to clarify that Oliih is not honey. Honey is naturally produced by bees, whereas Oliih is a traditional food product processed from the fruit of a particular tree. Its production requires considerable effort, patience and indigenous knowledge. The finished product is naturally dark, thick and richly flavoured—pure, undiluted and remarkably tasty. The tree from which the fruit is obtained is itself remarkable. It is exceptionally strong and was familiar to generations of Ogbona children and adults who went into the bush to gather firewood. Its young, fresh stem can be climbed without easily breaking, making it relatively dependable for those who ventured up it. The mature wood, when dried, burns fiercely as firewood, while its embers and charcoal are known for retaining heat for a long time. The raw seeds are relatively small and covered by a thick outer layer. Between this outer covering and the hard seed lies the dark substance from which Oliih is produced. This material is extracted, subjected to fermentation and subsequently cooked until it develops into the characteristic thick, dark, syrup-like delicacy. There is, however, another childhood memory associated with these seeds. In their unprocessed form, we would pick the ripe, dark seeds that had fallen beneath the tree, peel off the outer covering and pop them straight into our mouths. Boy! Despite the temporary dark stains they left on our teeth, we enjoyed every bit of them. It was one of those simple pleasures of childhood that required neither money nor elaborate preparation—just the generosity of the bush and the curiosity of children. The finished Oliih has a distinctive and deeply satisfying taste. When seasoned with pieces of dried pepper, its flavour becomes even more pronounced and appetising. Traditionally, it is especially enjoyable when eaten together with Ekor, although Oliih can also be savoured on its own—sometimes simply by licking it from the fingers. It was more delicious when eaten with another special pearl-like fruit called uda But Oliih is more than a delicacy. It is a repository of indigenous knowledge. Embedded in its production are traditional methods of harvesting, processing, fermentation, cooking and preservation that were passed from one generation to another. In that sense, the decline of Oliih is not merely the disappearance of a food item; it represents the possible loss of a small but significant part of Ogbona’s cultural memory. Unfortunately, Oliih has become increasingly difficult to find. The labour involved in producing it, the declining interest among younger generations and changing patterns of food consumption may all be contributing to its gradual disappearance. If the people who still possess the knowledge of its production are not encouraged to document and transmit it, future generations may know Oliih only by name—or perhaps not know it at all. This therefore calls for more than nostalgia. The production of Oliih should be documented, taught, and deliberately preserved as part of Ogbona’s cultural heritage. Older people who possess the knowledge should be encouraged to share the process with younger generations. The raw materials, traditional methods and cultural significance should be recorded, while interested members of the community could explore ways of preserving and even commercially developing the product without destroying its traditional character. The earlier this priceless delicacy is documented, preserved and revived, the better for our people and our culture. Oliih is not merely something we eat. It is a taste of where we come from. And when a people lose the tastes, stories and practices that connect them to their past, they lose pieces of themselves.

DISTINGUISHED DAUGHTERS OF OGBONA: LEADERS AND PIONEERS Introduction The history of Ogbona is richly illuminated by the courage, service, and achievements of its distinguished daughters—women whose lives reflect excellence in education, faith, public service, entrepreneurship, medicine, and community leadership. Rooted in the traditions of the Avianwu clan yet boldly engaged with the opportunities of the modern world, they have, through determination, vision, and resilience, broken barriers, pioneered new paths, and brought honour to their families, their community, and the wider society. This story celebrates a remarkable generation of women who have expanded the horizons of what it means to be a daughter of Ogbona. From the classroom to the pulpit, from the police force to the operating theatre, from business innovation to humanitarian service, they have demonstrated that true leadership is grounded in character, discipline, compassion, and a steadfast commitment to uplifting others. Their stories are more than personal accounts of success; they are testimonies to perseverance, faith, hard work, and the enduring values of the Ogbona people. They are pioneers and pathfinders—women who have shattered glass ceilings to become among the community’s first female medical doctors, police inspectors, and ordained spiritual leaders. They are also global professionals, academics, and policy strategists who have carried the name of Ogbona into the corridors of international influence and the frontiers of modern science. As institution builders, legal minds, and entrepreneurs, they affirm that lasting community progress rests on ethical leadership, disciplined governance, and strong social foundations. Yet, despite their varied paths and accomplishments, a single golden thread unites them: a deep commitment to lifting others as they rise. Whether through the revitalization of Ogbona Secondary School, the leadership of cultural documentation initiatives, service to the church, or mentorship of the younger generation, their success is never pursued in isolation. Rather, it is continually reinvested in the community that nurtured them. In honouring Pastor (Mrs.) Julie Omonemi Inu Umoru, Mrs. Theresa Ekamhefa Abu, Dr. Mary Omosike Charles Anwaosi, Dr. Dorothy Lovina Kufeji, and other accomplished daughters of Ogbona, this chapter does more than preserve biography; it presents a living legacy. These women have not only distinguished themselves in their chosen fields, but have also become pioneers, mentors, and enduring symbols of pride for Ogbona. Their lives offer inspiration to the young girls now growing up in Ogbona and beyond, proving that the roots of heritage are not limitations, but a firm foundation for lives of purpose, influence, and global impact. Here, then, we celebrate the distinguished daughters of Ogbona—leaders and pioneers whose example continues to redefine what is possible and whose legacy will shine for generations to come. PASTOR (MRS.) JULIE OMONEMI INU UMORU Educator, Pastor, and Nation Builder. Pastor (Mrs.) Julie Inu Umoru is the first fully ordained female RCCG pastor in Edo Province 3. She is currently the State Deputy President of the National Association of Proprietors of Private Schools in Edo State. Julie is a mother, teacher, and preacher of the gospel of Jesus Christ. In 1995, Ogieavianwu honored her with the chieftaincy title UFIOLE of Avianwu, recognizing her contributions to Ogbona. Known affectionately as Sister Julie, Auntie Julie, or Pastor Julie, she is both a lifelong friend and a trusted companion. As one of the early female elites from Ogbona, she is always happy for others and readily available to assist the community. The community thanks her for years of support, care, and prayers. Julie was born at dawn on Tuesday, July 9th, 1946, to Mr. Joseph and Mrs. Christiana Anaweokhai in the busy commercial town of Onitsha, Anambra State (formerly the Eastern Region). She is the second of six children and was named Juliana Omonemi. She attended Holy Rosary Catholic School. Initially aspiring to become a nun, the untimely death of her mother when she was 13 altered her educational and career paths. After her mother’s passing, she moved in with her uncle and completed Standard Six at Immaculata Conception Convent Primary School. Afterward, she lived with her eldest brother, Chief Vital Anaweokhai, in NIFOR. She later attended Teachers’ Training College in Warri, earning her Grade 2 certificate in 1966. She subsequently attended the Nigeria College of Education in Abraka, receiving her NCE in 1978 before completing her NYSC. Originally a devout Catholic, Juliana was baptized and confirmed at Holy Rosary Catholic Church, Onitsha. However, in 1992 she dedicated her life to God in Benin City, Edo State. She taught geography for 27 years before voluntarily retiring in 1993. Driven by her love for education, she founded the Brighter Tomorrow Group of Schools in 1994. In March 2002, she joined the Redeemed Christian Church of God (RCCG), Blessed Parish Auchi, and was fully ordained as a pastor in August 2015. Juliana is blessed with two children and six grandchildren, as well as many godchildren and spiritual children. For Juliana, giving her life to Christ remains her greatest achievement, and she attributes all her successes to God. She frequently uses the phrase “If Jesus tarries,” which has become her signature. Juliana’s over seven-decade journey is a testament to God’s greatness. Her closest friends fondly call her ‘Okpotso.’ When not engaged in school or church activities, she enjoys spending time with her children and grandchildren and staying up to date on social media.   MRS. THERESA EKAMHEFA ABU Mrs. Theresa Ekamhefa Abu was born on March 17, 1952, to the late Pa Luke Amiekhamhe, who was the head Christian of Ogbona, and Cecelia Amiekhamhe. She attended Saint John Primary School in Ogbona and later completed her primary education in Lagos, earning her Primary Six Certificate. She married the late Isaac Abu in 1968. In March 1978, she joined the Nigeria Police Force in Lagos and eventually rose to the rank of Inspector. In 1991, she was posted to Edo State, where she worked at the Police Training School and the Police Officers’ Mess. She retired honorably in 2012 after 35 years of dedicated service. Mrs. Abu now lives in Benin City. Despite working in a male-dominated profession, she distinguished