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BIOGRAPHY OF LATE WARRANT OFFICER CHIEF JOSEPH AMHANESI EDOGAMHE (RETIRED), OGHIEBO AND SENIOR OTADI — AGED 93 YEARS Early Life and Family Background Chief Joseph Amhanesi Edogamhe was born in October 10, 1933, to Thomas Eragbhe Edogamhe and Omonaye Edogamhe in Ogbona, Etsako Central Local Government Area of Edo State, Nigeria. He married Mrs. Esther Edogamhe in 1961, and their union was blessed with eight children, six of whom are alive today. A proud son of Ogbona, Chief Edogamhe has remained deeply committed to his community, its traditions, and its continued development. He currently serves as the Village Head of Agieamhesor, Ivhiochie, Ogbona. Educational Background and Qualifications Chief Edogamhe received his education and professional training at the following institutions: St. John’s Catholic School, Ogbona. St. Thomas Modern School, Agenebode. Nigerian Military Training College (NMTC), Jaji, Kaduna State. Nigerian Army Medical Corps and Diplomatic Corps training. Nigerian Army Certificate of Education (ACE I), Port Harcourt. His educational and military training provided a foundation for his long career in public service and military administration. Military Career and Public Service Chief Edogamhe served in the Nigerian Army, attaining the rank of Warrant Officer before his retirement. During his military career, he worked as a Chief Clerk in various Army medical establishments and military hospitals, including facilities in Port Harcourt, the 3rd Division, the Military Hospital in Ibadan, and the Nigerian Defence Academy Medical Reception Station (NDA MRS) in Kaduna. Following his military service, he served as a Higher Executive Officer from 1992 to 2004, continuing his contribution to public administration. His career reflects a life of service, discipline, administrative responsibility, and commitment to duty. Traditional Leadership and Community Service Chief Edogamhe has played a significant role in Ogbona’s traditional institutions and community development. His service includes the following: 1. Palace Chief: He has served on the Ikphe Ukpi-in-Council since 1986, contributing to traditional leadership and the preservation of Ogbona’s customs and institutions. 2. Akpagi Designate: He holds the designation of Akpagi, reflecting his place within the community’s traditional structure. 3. Catholic Church: He is a committed parishioner of the Catholic Church. 4. General Secretary, Ogbona Federated Union (1978–1999): During his long tenure as General Secretary, he contributed to the coordination of community affairs and the promotion of unity and development among Ogbona people. 5. Chairman, Ogbona Federated Union, Home Branch: He also served as chairman of the Union’s home branch, strengthening local participation in community affairs. Contributions to Ogbona’s Development In 2010, Chief Edogamhe was elected Chairman of the Ogbona Development Committee. During his tenure, he helped advance several community projects, including a mini water scheme implemented through the Edo State Community and Social Development Project (EDO-CSDP) and the development of the town hall. These projects addressed important community needs and contributed to the provision of infrastructure and public facilities. His leadership demonstrated an understanding of the importance of practical development initiatives in improving community life. Leadership in the Ogbona–Imiava Communal Dispute Chief Edogamhe also served as Chairman of the Ogbona community during the communal dispute between Ogbona and Imiava. He has expressed deep satisfaction that those who had been condemned to death in connection with the dispute were eventually released. This outcome remains an important part of his recollection of the dispute and its resolution. His involvement in this difficult period forms part of his broader record of community leadership and service. Stewardship During the Okphe Ukpi’s Absence Chief Edogamhe played an important role in maintaining the administration of Ogbona during a period when Chief Osigbemhe was installed as the Okphe Ukpi of Ogbona but remained in active service. During this period, the day-to-day running of community affairs was entrusted to Chief Joseph Edogamhe until the Okphe Ukpi eventually returned home to take full responsibility for the affairs of the community. This responsibility reflects the trust placed in Chief Edogamhe and the confidence his community had in his administrative ability, experience, and commitment. Commitment to Ogbona’s Heritage and Future Chief Joseph Amhanesi Edogamhe takes pride in his Ogbona heritage and remains devoted to the community’s development and progress. He encourages his children to visit their ancestral home regularly and to learn about Ogbona’s history, customs, traditions, and cultural identity. His life brings together military service, public administration, traditional leadership, religious commitment, and community development. Through these different responsibilities, he has contributed to the preservation of Ogbona’s institutions and the advancement of its people. Conclusion Chief Joseph Amhanesi Edogamhe stands as a respected figure in Ogbona’s traditional and civic life. His years of service as a military warrant officer, public servant, palace chief, community administrator, and development committee chairman demonstrate a sustained commitment to duty and community welfare.  

MADAM EGHIMHEGIE ITSUOKOR (NENE-NOKHUA)  A Pioneer in Women’s Leadership, Commerce, Politics, Education, and Cultural Heritage Nene-Nokhua, widely known as Eghimhegie Itsuokor, occupies an important place in the history of the women of Ogbona and the wider Avhianwu Clan. She was a woman of strong character, discipline, enterprise, and conviction whose long life spanned a period of profound social, economic, political, and cultural transformation. She is remembered for her forthrightness and intolerance of hypocrisy. A strict disciplinarian, she believed strongly in fairness, proper conduct, and the protection of the interests of ordinary members of the community. Together with her close friend and fellow community activist, Madam Ododoibo Obeakemhe, she was known for speaking openly against injustice and practices she considered unfair or detrimental to the welfare of the community. Her influence extended across several spheres of community life. She was a successful merchant, a pioneer of women’s political organisation, a supporter of education, a promoter of women’s cultural expression, and a benefactor of younger women and children. Her life provides an important example of the many ways in which women contributed to the development of Ogbona before and during the early decades of Nigeria’s independence. FAMILY ORIGINS AND ANCESTRY Nene-Nokhua was born into a family with connections to different communities within the Avhianwu area and its wider historical network. Her father was Akhenavianwu, whose family was believed to have roots in Fugar, particularly in the family of Etu. Her mother was Aniboku, from Dunia, with family connections to the Orbih family. These maternal connections are reflected in an important aspect of Nene-Nokhua’s family history. She was buried in the Orbih family cemetery, where some of her daughters were also buried, including Madam Omekiobha and Madam Abakhue Comfort Atsegwasi. The burial arrangement provides a tangible link between her family and the wider kinship relationships that formed part of the social structure of the period. A WOMAN OF COMMERCE AND ENTERPRISE Nene-Nokhua was an accomplished merchant whose commercial activities contributed to the economic and cultural life of Ogbona. She specialised particularly in the trade of women’s traditional costumes, adornments, cosmetics, and jewellery, dealing in items associated with traditional women’s appearance, identity, status, and ceremonial life. Among the articles in which she traded were Igbogane, Isaamah, Ukpuwaelamhi (horse tail), Eka, Ififia, Itsavhe, Igbagho, and Ume, among others. These were not simply commodities. Many were important elements of women’s material culture and were used in ceremonies and other expressions of traditional identity. Her commercial activities also extended to traditional soup ingredients and indigenous food materials, including Igbanwenwen, Uvhavha, Ikpei, Itsiora, Ilosamhi, and Atsie. Through this enterprise, she participated in the network of women traders who supplied households in Ogbona and neighbouring communities with essential cultural and culinary materials. Her success as a trader was accompanied by a reputation for generosity. She was particularly supportive of young women and children, providing assistance and encouragement to those within her social and family circles. Her life therefore illustrates the important relationship between women’s economic enterprise and community welfare in traditional Ogbona society. A PIONEER OF WOMEN’S POLITICAL LEADERSHIP Nene-Nokhua was also actively involved in the political life of her time. During the 1950s and 1960s, she served as a Women’s Political Leader of the Action Group (AG) in Ogbona. Her political activities placed her among the women who participated directly in the political mobilisation of the period. At a time when women’s formal participation in politics was considerably more restricted than it is today, her involvement demonstrated that women in Ogbona were active participants in the political consciousness and organisation of their community. One episode from the 1964 election period has remained particularly prominent in accounts of her political leadership. According to family and community accounts, during the political contest involving the NCNC and Action Group, Chief M. C. K. sent a message to Ogbona late on the night preceding the election indicating that it appeared that ballot boxes might not reach the community. Faced with the possibility that the people of Ogbona might be unable to vote, Nene Eghimhegie and the women under her leadership quickly mobilised members of the community to travel towards Jattu or Auchi to exercise their franchise. The movement reportedly took place during the night, with a large number of people carrying bush lamps as they made their way from Ogbona. The procession reached as far as the Ogio River before a subsequent message arrived reversing the earlier information and indicating that the anticipated problem would not occur. Although the journey was ultimately halted, the episode remains significant in the oral history of Ogbona because it illustrates the organisational capacity of Nene Eghimhegie and the determination of the women working with her to participate in the political process. It also demonstrates that the political activities of women in Ogbona extended beyond attendance at political gatherings. They could mobilise people, communicate political information, organise collective action, and influence community participation in elections. INVESTMENT IN EDUCATION Nene-Nokhua was a mother who understood the importance of education and made a deliberate effort to ensure that her children received formal schooling. Her commitment to education became one of the enduring aspects of her legacy. Her children included Okolo Thomson Itsuokor, Madam Omekelua, Madam Abakhue Comfort Atsegwasi, Chief Augustine O. Itsuokor, Madam Onoku Asaya, Eramha Idesimi Benson Itsuokor, Madam Lucy Charles Akhigbe,   and Dr. Dennis E. Itsuokor. Two of her sons, Augustine O. Itsuokor and Dennis E. Itsuokor, were educated and became teachers, contributing to the development of formal education in Ogbona. CHIEF AUGUSTINE ITSUOKOR AND THE UTOROKHE BELL Chief Augustine O. Itsuokor served as a teacher and subsequently became Headmaster of the RCM School at Utorokhiye during an important formative period in the development of formal education in the area. During his tenure, he is remembered for erecting a large bell at Utorokhiye, which became an important feature of the community’s daily life. The bell served a practical purpose beyond the school. Its daily ringing provided an audible signal to the wider community, reminding school pupils, teachers, and other members of the community that it was time

BIOGRAPHY OF MADAM (MRS.) COMFORT PHILOMENA ABAKHUE ATSEGWASI (NÉE ITSUOKOR) Madam (Mrs.) Comfort Philomena Abakhue Atsegwasi was born in 1917 in Ogbona, Ivhioche Quarters, into the families of Papa Itsuokor Isede and Mama Eghimhegie Itsuokor, née Akhenaviawu, of Chief Etu’s family of Fugar. Her mother, Eghimhegie, was closely related to the Dunia, Idode, and Orbih families of Ivhido. This close family relationship explains why Eghimhegie and her daughters were buried at the Orbih family burial ground. Comfort was the third child in a large family of brothers and sisters. Marriage and Family Comfort married Papa John Igonor Atsegwasi, popularly known as Ikanama, who was then with the Nigerian Railway Corporation (NRC) in Olokemegi, Ibadan. The marriage is believed to have taken place around 1937, when she was approximately 20 years old. Their marriage was blessed with eight children, including a set of twins. At the time of her death, she was survived by four children—two sons and two daughters: Mrs. Cynthia Alice Igbeneghu – Daughter Major (Rtd.) Francis Atsegwasi – Son Mrs. Magdalene Obomighie – Daughter Mr. Godwin I. Atsegwasi – Son A Mother of Discipline and High Expectations Madam Abakhue was remembered as an exceptionally strict mother. She believed strongly in discipline, hard work, perseverance, education, and personal responsibility. Her approach to raising her children was uncompromising, reflecting the biblical admonition, “Spare the rod and spoil the child.” She instilled what could be described as Spartan discipline in her children, with the expectation that each of them should strive for excellence and become a first in his or her chosen field. The remarkable achievements of her children demonstrate the profound influence of her upbringing. Their accomplishments in education, teaching, the military, environmental management, and public service were, in many respects, a reflection of the values she demanded of them. The Achievements of Her Children Mrs. Cynthia Alice Igbeneghu Mrs. Alice, her first child, became a pioneer in the history of Ogbona. She was the first female teacher in Ogbona and also became the first woman in the community to purchase and ride a Raleigh bicycle. At a time when bicycle riding was widely regarded as a male preserve, her decision to purchase and ride a bicycle was remarkable. By doing so, she challenged an existing social perception and demonstrated that women could also participate in activities traditionally associated with men. Her accomplishment was therefore significant not only as a personal achievement but also as an important landmark in the social history of Ogbona women. Major (Rtd.) Francis Atsegwasi Major (Rtd.) Francis Atsegwasi distinguished himself in the military and became another pioneering member of the family. He was the first Military Science (MS) officer trained at the Nigerian Defence Academy (NDA) and was commissioned into the Nigerian Army in 1971. His military career represented another important milestone for the Atsegwasi family and brought distinction to Ogbona and the wider community. Mrs. Magdalene Obomighie Mrs. Magdalene Obomighie distinguished herself through an outstanding career in education. She obtained the Grade II Teachers’ Certificate, followed by the Nigerian Certificate in Education (N.C.E.) and a Bachelor of Education (B.Ed.) from Ahmadu Bello University, Zaria. She subsequently obtained a Master’s degree in International Relations and Diplomacy from Ahmadu Bello University. Her commitment to education extended beyond her professional career. She became the Proprietress of Cherpherm Nursery, Primary and Secondary School in Kaduna, where she contributed to the education and development of younger generations before her retirement and eventual passing. Mr. Godwin I. Atsegwasi Among the surviving children of Madam Abakhue is Mr. Godwin I. Atsegwasi, who became a pioneer in the field of Forest Resources Management. He was the first academically trained Forest Resources Management expert from the family, having studied at the University of Ibadan. He subsequently developed expertise in environmental management and the afforestation of biologically hostile environments, particularly in Nigeria’s northern arid zone. His professional career included participation as part of Nigerian delegations to United Nations conferences on sustainable development in New York and Brazil, as well as participation in a World Energy Resources Conference in Austria. He also obtained a Commonwealth secondment to work with the UK Environment Agency. One of his notable contributions to Nigeria’s environmental management was his leadership of the team that developed 24 environmental regulations, which became operational nationwide as part of efforts to strengthen environmental protection and sustainability. His professional contributions were recognised through several awards from the National Environmental Standards and Regulations Enforcement Agency (NESREA). He retired meritoriously in 2015 as a Deputy Director. A Legacy of Discipline, Education and Service The story of Madam Comfort Philomena Abakhue Atsegwasi is, in many respects, a story of discipline, sacrifice, perseverance, education, and prayer. She lived at a time when opportunities for women and families in rural communities were limited, yet she raised children who went on to break new ground in several fields. Her daughter became a pioneering female teacher and bicycle rider in Ogbona; her son became a distinguished military officer; another daughter built a career in education and established a school; while another son became a pioneer in Forest Resources Management and a significant contributor to Nigeria’s environmental policy and regulation. These accomplishments provide a window into the values that Madam Abakhue sought to instil in her children. Her insistence on discipline, hard work, education, perseverance, and prayer became an important part of the foundation upon which they built their individual lives and careers. Legacy Madam Comfort Philomena Abakhue Atsegwasi, née Itsuokor, occupies an important place in the history of the women of Ogbona. Her contribution was not necessarily through public office or formal community leadership, but through the family she raised and the values she transmitted to the next generation. Her life illustrates the often-unrecognised role of mothers whose sacrifices, discipline, prayers, and determination helped produce individuals who became pioneers and achievers in their communities and professions. Through her children and their accomplishments, the legacy of Mama Abakhue continues to live on in Ogbona and beyond. She should therefore be remembered among the pioneering women of Ogbona whose influence extended beyond their immediate families and

LIFE AND TIMES OF MADAM MAGDALENE CATHRINE ASANA EDOGAMHE 1 October 1905 – 21 August 2017 Madam Magdalene Cathrine Asana Edogamhe was born on 1 October 1905 at Ivhiukasa-Fugar, in present-day Etsako Central Local Government Area of Edo State, to Mr. Okhor and Mrs. Ayemheor Okhor. She was the last child and only remaining daughter of her mother, who had four children before her. Madam Magdalene never had the opportunity to attend formal school. She lost her father at an early age and subsequently returned with her mother to their ancestral home in Ogbona, where she grew up. It was there that she acquired the practical skills that would sustain her throughout her long and remarkable life, particularly farming, petty trading, household management, and other traditional domestic skills. Marriage and Family Life Madam Magdalene’s early married life was marked by the painful loss of her first husband, Mr. Momodu of Okotor. Their marriage was blessed with a son, the late WOII Pius Momodu. Following the death of her first husband, she later married Mr. Thomas Eragbe Edogamhe of Ivhioche Quarters. He was a renowned farmer and trader. Her marriage to Mr. Thomas Edogamhe was blessed with four children—two sons and two daughters: Mr. Raphael Aloaye Edogamhe, JP Mr. Stephen Edogamhe Mrs. Justina Abu Pastor Mrs. Angela Musa As a mother and homemaker, Madam Magdalene worked tirelessly to provide for her family and ensure that her children received proper education. Her life was characterised by hard work, perseverance, sacrifice, and an unwavering commitment to the welfare of her family. Farming, Trading and Family Sustenance Madam Magdalene was an industrious woman who combined farming with petty trading and food processing. She worked diligently on the farm and also engaged in various forms of traditional food preparation and trading to support her household. Among the foods she prepared and sold were Akara, Imasa, and Aka-oka. She also prepared Ugba, the traditional African locust bean product, at different periods. Through these activities, she contributed significantly to the sustenance of her household and demonstrated the resourcefulness and resilience characteristic of the women of her generation. Her life provides a good example of the important economic role played by women in traditional Ogbona society. Without formal education or access to modern employment, women like Madam Magdalene relied on agriculture, food processing, petty trading, and other indigenous economic activities to raise their families and contribute to the wellbeing of their communities. Character, Values and Community Life Madam Magdalene was remembered as an exceptionally humble, peaceful, cheerful, and principled woman. She taught her children the values of humility, honesty, integrity, hard work, and peaceful coexistence. She was particularly passionate about preserving marriages and protecting children from the consequences of marital separation. Through her counsel and personal intervention, she helped to sustain several marriages. She believed strongly that divorce could have serious and lasting negative effects on children and therefore encouraged couples to seek reconciliation and peaceful solutions to their differences whenever possible. Her home became a place where people could seek advice and encouragement. She was widely respected for her wisdom, calm disposition, and concern for the welfare of others. Love of Traditional Music and Folklore Madam Magdalene was an enthusiastic lover of indigenous music and traditional entertainment. She was associated with the Agbi Dancing Troupe of Ivhioche, Izi-nokhua, Ivhioche, reflecting her appreciation of the traditional performing arts and communal entertainment of her time. She also had a great flair for storytelling and was particularly fond of traditional folk tales. In the evenings, usually after meals, she would entertain family members and others with stories drawn from the rich oral traditions of her people. Many of her stories centred on the tortoise, a familiar character in African folklore whose adventures often convey important moral lessons. Through these stories, she transmitted wisdom, values, humour, and traditional knowledge to younger generations. Her love of folklore was therefore more than entertainment; it was also an important means of preserving and transmitting indigenous knowledge and cultural values. In recognition of her advanced age, wisdom, and standing among the women of the community, she was accorded the traditional title of Emha, signifying her status as one of the oldest and most respected women of Ogbona and the Avhianwu Clan. Religious Life Although her husband, Mr. Thomas Eragbe Edogamhe, remained a committed Roman Catholic Christian throughout his life, Madam Magdalene’s own religious journey passed through different Christian experiences before she eventually became firmly established in the Catholic faith. At various periods of her life, she attended the Christ Apostolic Church and was also associated with Guru Maraji before ultimately embracing the Roman Catholic Church. Following the death of her husband, she was baptised into the Catholic faith and became deeply committed to her Christian life. She was an active member of the Catholic Charismatic Renewal, participating in its activities until declining eyesight eventually prevented her from attending meetings. Her faith was not merely ceremonial. Prayer was an integral part of her daily life. She was known to pray continually and to bless those who came into contact with her. Whenever someone greeted her and prepared to leave, it was common to hear her offer a prayer, asking God to bless the person and his or her household. Her Years of Blindness In 1995, Madam Magdalene lost her sight. For a woman who had spent her entire life being active and industrious, this was a significant challenge. Yet she accepted her condition with remarkable courage and serenity. She did not allow blindness to destroy her cheerful disposition or her faith. Rather, she accepted it as part of God’s will and continued to live with dignity and gratitude. Despite her blindness, she remained capable of performing several personal and domestic tasks. She could wash her plates, cups and spoons, brush her teeth, arrange her bed, attend to her personal hygiene, and carry out other activities within her ability. Her response to blindness revealed the strength of her character. She did not become bitter or resentful, nor did

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CHIEF DAN OSI ORBIH, KSM, DSSRS (1961–2026) A Distinguished Son of Ogbona — Businessman — Political Leader — Philanthropist — Community Builder   Chief Dan Osi Orbih, KSM, DSSRS, was a distinguished son of Ogbona in Avhianwu Clan, Etsako Central Local Government Area of Edo State, Nigeria. His life brought together business, politics, public administration, traditional leadership, philanthropy, faith, and community service. He was remembered as a businessman, political leader, administrator, mentor, Rotarian, devoted Catholic, husband, father, brother, friend, and benefactor.   His passing on Monday, 31 August 2026, following a brief illness in London, was deeply felt in Ogbona, across Avhianwu Clan and Edo State, and among all who knew him through his political, business, institutional, and philanthropic activities. For his ancestral community, the loss was especially personal: Ogbona had lost a son whose public life remained closely connected to the concerns and aspirations of his people.   Daniel Osikheme Orbih was born at Auchi on 27 October 1961, the sixth child of Chief M. C. K. Orbih and Mrs. Christiana Ayenoya Orbih of Ogbona. He grew up in a family closely associated with public service, hospitality, political life, and community responsibility. His father was a prominent politician of Nigeria’s First Republic, elected to the Federal House of Representatives in 1959. His mother was remembered for her warmth, generosity, and commitment to communal life. From an early age, Dan was exposed to public affairs, leadership, and service.   He began his primary education at Catholic Central School, Afashio (1967–1973), and attended Our Lady of Fatima College, Auchi (1973–1978). He then studied for the GCE Advanced Level at Advanced College, Igueben (1979–1981). He proceeded to the University of Benin, where he obtained a B.A. (Honours) in History in 1984. After his National Youth Service in 1986, he served as Executive Director of Hill Top Hotel Ltd., Auchi (1987–1988). He later obtained a certification in International Petroleum Management from Eni, Rome in 2006, and a certification in Corporate Leadership from Harvard Business School, Boston in 2007.   His business career began in earnest in 1988 when he joined Denny Micky & Co. Ltd., rising to Operations Manager and in 1990 to Managing Director and Chief Executive Officer. Under his leadership, the company expanded into importation, transportation, real estate, and related commercial operations. His other interests included Express Transport Services, Marijoe Enterprises Ltd., and Whitney Rentals in Port Harcourt, as well as the importation and supply of cement and chemicals to companies in the oil and construction sectors. His wider interests encompassed transportation, haulage, logistics, real estate, civil engineering, and general commerce. These experiences developed his skills in management, organisation, negotiation, and administration—skills that later informed his public and political responsibilities.   Chief Dan Orbih became a prominent figure in Nigerian politics, particularly within the Peoples Democratic Party (PDP). Earlier, he contested for Deputy Governor of Edo State on a joint ticket with Lucky Imasuen under the All People’s Party (APP) in 1998–1999. He joined the PDP in 2003 and served in several capacities at the state, zonal, and national levels. He served as Chairman of the PDP in Edo State for eleven consecutive years, becoming one of the party’s most prominent state leaders. He was associated with party organisation, political mobilisation and strategic decision-making. Among his responsibilities were membership of the PDP Presidential Electoral Panel in December 2006, Chairmanship of the Edo State PDP Finance Committee (2006–2007), and membership of the Edo State PDP Campaign Committee for the 2007 elections. He subsequently served as National Vice Chairman of the PDP, South-South Zone, and as a member of the party’s National Working Committee. His influence extended beyond the offices he held. He was regarded as a strategist, organiser, mobiliser, and bridge-builder who maintained relationships across political and social boundaries.   He also served as a Director on the Group Board of the Nigerian National Petroleum Corporation (NNPC) and as a member of the Governing Board of the University of Port Harcourt. He served as Chairman of the Governing Council and Pro-Chancellor of Ambrose Alli University, Ekpoma. These appointments reflected the confidence placed in his experience in business management, public affairs, and organisational leadership.   Despite extensive engagements, he remained strongly connected to Ogbona. He carried the name and dignity of his community into wider political, business, and social circles. For many in Ogbona, he was a dependable presence and an advocate who could speak up, make connections, and help people navigate difficult circumstances. His public achievements were therefore viewed not only as personal accomplishments but as part of the wider history of Ogbona. His community development efforts included support for the technical school project under construction in Ogbona and road construction intended to improve access and connect the community to wider opportunities. Those roads were more than physical pathways; they were channels of opportunity, connecting the people to commerce, progress, and a brighter future.   Chief Dan Orbih was remembered for supporting individuals, families, young people, and community initiatives—assistance with medical needs, education, family difficulties, and other urgent concerns, including support for indigent students. He empowered young people and women through start-up capital and equipment, including motorbikes, generators, grinding mills, tricycles, and other livelihood items. He also maintained an annual Christmas gathering inherited from his father, with distribution of foodstuffs on 26 December.   His generosity was not only financial. He gave time, attention, counsel, encouragement and access. To some he was a political leader; to others, Chairman, Brother, Father, Mentor, Benefactor or Friend. He was often described as a burden-bearer — someone people approached in difficulty and who was willing, where possible, to help, speak up or stand beside them. He was kind-hearted and humble, relating warmly with people regardless of status, and his humility made him approachable. Like his late father, he loved his community and demonstrated that love through practical service, using his position to advance the welfare of others and to give a voice to people who might otherwise have remained unheard.   He was a bridge-builder

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.