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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

Some of the new generation women leaders from Ogbona MARY LAWRENCE-DOKPESI (NEE OBEAKEMHE), LL.M Principal Partner, Mary Lawrence-Dokpesi & Associates Governance Strategist | Legal Reformer | Author Mary Lawrence-Dokpesi is a distinguished legal professional, governance strategist, and institution builder with over three decades of experience in corporate law, regulatory reform, legislative development, and institutional restructuring. She currently serves as the Principal Partner of Mary Lawrence-Dokpesi & Associates, a multidimensional law firm providing strategic advisory services in corporate governance, regulatory compliance, dispute resolution, legislative drafting, capital market transactions, and institutional reform. The firm operates at the intersection of law, policy, and structured development. From 2009 to 2024, she served as Executive Director (Legal Services) and Board Member of DAAR Communications Plc, where she provided governance oversight and led statutory compliance and restructuring initiatives during pivotal periods in the company’s evolution. Her leadership extended to cross-border subsidiary governance across the United States, the United Kingdom, South Africa, Ghana, and Sierra Leone, strengthening regulatory coherence and institutional stability. Mary has contributed to legislative and regulatory reform processes, including participation in drafting the Independent Broadcasters Association of Nigeria (IBAN) Bill and providing advisory input into national regulatory reforms. She has also advised at federal level on governance and policy implementation matters requiring statutory alignment and institutional coordination. Beyond legal practice, Mary is an author and public thinker whose intellectual interests extend to theology, philosophy, chaplaincy, and pastoral care. These disciplines inform her principled and ethical approach to leadership, justice, and institutional responsibility. She is the founder of Living Waters Mission (Holy Sanctuary), Cross Asanta Limited, Nous Project Development Company Limited, and other startups and platforms dedicated to structured development, governance innovation, and sustainable community empowerment. Mary is a member of the Nigerian Bar Association (NBA), the International Bar Association (IBA), the International Federation of Women Lawyers (FIDA), the Institute of Chartered Secretaries and Administrators (ICSA), and Amnesty International. In recognition of her humanitarian and community development contributions, she is a recipient of the Dividend Humanitarian Award, among other professional commendations. She believes Africa’s future depends not on passion alone, but on structured institutions— systems that endure beyond personalities and transform communities through governance, discipline, and ethical leadership.   PATRICIA MODUPE UWAIYO ORBIH Born in Auchi, Etsako West Local Government Area of Edo State, Patricia Modupe Uwaiyo Orbih hails from Ogbona and comes from the distinguished family of Chief M. C. K. Orbih. Her passion for knowledge was nurtured in Etsako East and other parts of Edo State, where she laid a strong foundation for her academic journey. Driven by determination and a quest for excellence, Patricia pursued further studies in the United Kingdom, where she successfully earned NEBS, ODM, and a master’s degree in Management Studies.   MRS. STELLA OMOSIBO MODE: A Dedicated Professional and Community Leader Mrs. Stella Omosibo Mode is a registered and licensed Environmental Health Officer who has built a distinguished career in public service. She currently serves as Director and Head of Department (HOD) of Environmental Health in the Delta State Local Government Service, where she has demonstrated unwavering dedication to her work and community.   Born on 6 August 1966 in Ivhianaga, Okotor Quarters, Ogbona, Mrs. Mode is married and blessed with four children. Her educational journey took her through Ogedegbe Primary School, Warri; Imhakhena Primary School, Ogbona; St. Angela Girls’ Grammar School, Uzairue; Fugar Girls’ Secondary School, Fugar; the School of Health Technology, Benin City; and the University of Nigeria, Nsukka. She holds WASC (1984 and 1986), WAHEB (1990), a Diploma in Public Health, and a B.Sc. in Health Education (2001).   Mrs. Mode’s career in environmental health spans over three decades. She began in 1993 as an Environmental Health Officer and rose steadily through the ranks, serving as Senior Environmental Health Officer, Higher Environmental Health Officer, Principal Environmental Health Officer, Assistant Chief Environmental Health Officer, Chief Environmental Health Officer, Deputy Director, and, in 2019, Director of Environmental Health. Notably, she coordinated the WASH (Water, Sanitation and Hygiene) Programme in Warri South, working closely with RUWSAN and the Ministry of Water Resources.   Beyond her professional achievements, Mrs. Mode is deeply committed to community service and church work. She has held several leadership roles, including: Financial Secretary, Warri Archdeaconry of The African Church Secretary, Women’s League, Warri Archdeaconry of The African Church Vice Chairperson, Environmental Health Officers Association of Nigeria, Women’s Wing, Delta State Chapter Secretary, Ogbona Women’s Meeting, Warri Branch   With her extensive education, impressive career progression, and steadfast commitment to community leadership, Mrs. Stella Omosibo Mode stands as a shining example of excellence, integrity, and service. Her contributions continue to positively impact her community and inspire others to follow in her footsteps.   LUCIA OSHIOZUWE OSHIOMHA The Strategic Nexus of People, Products, and Passion. Luminous Lucia, also known as Ms. Lucia Oshiomha, is a highly accomplished professional with a remarkable background. Born on August 4th in the 80s, she’s a people-first leader with expertise in human resource management, learning and development, entrepreneurship, and the creative arts.   Early Life and Education Lucia grew up in southwestern Nigeria and attended Army Children’s Primary School and Deniz Secondary School in Lagos. She holds diplomas in catering, home, and hotel management, as well as in food and hygiene. She also studied pure and applied chemistry at the University of Ibadan and is currently pursuing a PGD in human resource management.   Professional Experience Lucia is the CEO and founder of Luminous Biz Empire, established in 2013. She’s also worked as a training and manpower development manager at a major FMCG company, as a human resources manager for World Hope Foundation, and as a human resources practitioner at an engineering company. Her expertise spans HR operations, people management, and organizational growth.   Awards and Recognition Lucia is certified as a Human Resource Practitioner (ACIPM HRPL, FCHIRM, CHRC) and as a specialist in Training and Development (AITD). She’s a member of the Nigerian Red Cross, Afemai Sons and Daughters Worldwide, the Leadership Council of Afemai Sons and Daughters Lagos Chapter, and the Ogbona history and culture

PIONEERING LANDMARKS OF OGBONA WOMEN Introduction The history of Ogbona is illuminated not only by kings, chiefs, and public institutions, but also by the courage, wisdom, enterprise, and cultural force of its women. Across generations, Ogbona women have stood at the forefront of social change, communal resistance, spiritual leadership, education, commerce, and cultural preservation. Their contributions, though sometimes insufficiently documented, remain deeply woven into the identity and progress of the community. This section, “Pioneering Landmarks of Ogbona Women,” brings to light the lives and legacies of remarkable women whose actions shaped the social and historical landscape of Avhianwu. They were women of uncommon strength who challenged injustice, defended their people, nurtured their families, preserved tradition, embraced faith, and pioneered change in moments when courage was most required. From Madam Ododoibo Obeakemhe, whose fearless leadership during the anti-tax resistance of 1961/1962 protected Ogbona men from humiliation and oppression, to Princess Veronica Omoneka L. K. Ogedegbe, who introduced the modern casket-burial system in 1951 and transformed funeral practices in Avhianwu, these women stand as symbols of bold vision and historic transition. From the rich cultural legacy of Oghogho Enegwea, whose music, craft, and character enriched communal life, to the spiritual strength and maternal impact of Helen Omonobedo Imoagene, whose life of faith and service touched many, each story reveals a different dimension of womanhood and leadership. This section also celebrates women such as Chief (Mrs.) Christiana Amina Erua Anabor, a formidable businesswoman, political mobilizer, cultural custodian, and the first woman to receive the chieftaincy title Oreghokphe of Avhianwu; and Mrs. Comfort Akhumeo Anaweokhai, a disciplined educator, devout church leader, and a nurturing humanitarian whose service shaped both home and school. Together, these women embody the enduring virtues of resilience, dignity, hard work, compassion, and responsibility. These women did not merely exist within their culture; they actively shaped it. They traded, traveled, preached, taught, organized, and protested. Above all, they acted with a deep sense of communal responsibility. Whether in the markets of the North, the classrooms of Edo State, the churches of Ogbona, or the farms of Etsako, their labour and sacrifices were ultimately directed toward the upliftment of their families and the honour of their community. By documenting their lives, we ensure that the names of these heroines—some without formal Western education, yet richly endowed with wisdom, courage, and leadership—are never erased by the passage of time. Their lives form a bridge between the ancient wisdom of our ancestors and the boundless possibilities of the future. Their stories are more than biographies. They are records of communal memory, testimonies of sacrifice, and landmarks of progress. They remind us that the development of Ogbona did not happen through the labour of men alone, but also through the vision, resistance, creativity, and steadfast devotion of its daughters. In honouring these women, we preserve more than names; we preserve values, struggles, achievements, and examples worthy of emulation. Their lives remain a source of pride and inspiration, and their legacies continue to guide the path of future generations in Ogbona and beyond. Here, we tell the stories of the women who built, protected, and defined Ogbona.   THE AMAZON, MADAM ODODOIBO OBEAKEMHE & THE ANTI-TAX RIOT OF 1961/1962 History pages are strewn with women’s contributions to the emancipation of the human race. Often, they risked their lives, broke with traditions, overcame gender barriers, and jumped in where even men would fear to tread. Queen Amina of Zaria and Mrs. Funmilayo Ransome-Kuti easily come to mind. The Aba Women’s Riots of 1929 are still as fresh as ever. Unfortunately, for reasons best known to historians and more out of ethnic bigotry than subtle display of chauvinism, the heroic contributions of Uwomha Ododoibo Obeakemhe to the liberation of Avhianwu people from the burden of the obnoxious tax regime known as Schedule 2 (SEDETU) by the local authority are not mentioned anywhere in the history books. Worse still, even at the local level, there is no memorabilia in her honor for her heroic deeds. Before any form of rigmarole, the questions are immediately propelled: what is the meaning of ODODOIBO, and who is Mrs. Ododoibo Obeakemhe? Ododoibo means the glittering cloth of the white race or the glittering flower of the white race (a very pretty woman) Ododoibo was the great and brave daughter of Omosue (aka Onuguna) of Ivhianaga quarters, Okotor Ogbona. Her mother was Mrs. Anwuekpe of Ivhiobere kingdom, Ivhido, Ogbona. Late Ododoibo was born circa 1894 and married Late Obeakemhe Onaikpe around 1912. She died in May 1975. She was among the first uneducated women to travel out of Ogbona to visit her first son, who was a driver for the king of Ondo. Her visit to Ondo exposed her to Western education and the business world. Upon her return from Ondo, she led a protest to the then village head, late Okozi Ebeto that girls who normally went out naked, as it was the practice, should be allowed to tie wrappers around their waists. She also leveraged her business experience in Ondo and got involved in petty trading. She was fully engaged in trade by barter, as she would go to Osomhegbe Ikpata markets to exchange ume (camwood) for fish. She would, in return, sell (exchange) the fish obtained for other items. She was indeed a rallying point in the community. She was also a woman leader in Ivhiochie when politics was introduced in the late forties. HER INVOLVEMENT IN OGBONA WOMEN RIOT OF 1961/1962 Prior to the attainment of political independence in 1960, the tax law that was practiced in Nigeria was a “pay” tax. That is, every person, irrespective of political affiliation, was expected to pay the same amount in tax. Upon attainment of political independence, the Western Nigeria Regional Government (ACTION GROUP) enacted a tax law that was discriminatory in nature. Schedule 2 (sadetu) of that tax law was targeted at political opponents who were expected to pay higher taxes because they belonged to the opposing party. The NCNC was

CHIEF (HON) MICHAEL CLEMENT KADIRI ORBIH (KSM) (1927 – 2004) ROOTS: Michael Clement Kadiri Orbih was born on November 2, 1927, in Ogbona, Etsako Central LGA, Edo State, to Chief Orbih Ekhamhekpe and Madam Maria Oiboh Orbih (née Imoagene). He was his mother’s first child; his father was polygamous. After her husband’s death in 1951, his mother converted to Christianity and was baptized. EARLY EDUCATION: Chief M.C.K. Orbih began his education in 1937 at Catholic School, Ogbona. Due to limitations of the colonial system, the school only offered classes up to Standard Three, so he continued at Catholic School, Uzairue (1941–1942), and then at Catholic School, Agenebode, where he earned his First School Leaving Certificate in 1943. Even as a child, he was known for being studious, principled, and determined. After obtaining his certificate, he attended St. John Bosco’s Teachers’ Training College, Ubiaja, in 1946 and received his Elementary Teachers’ Certificate (Grade III) in 1948. He taught for a year before passing the Grade II teaching exam in 1951, among the last teachers to do so without returning to college. TEACHING CAREER: With strong dedication, he began teaching, quickly rising to become Headmaster at Catholic School, Jattu (1949), Catholic School, Ogbona (1949–1954), and Principal at Blessed Martin Secondary Modern School, Jattu (1955–1968). In 1968, he moved to St. Thomas Catholic School in Uromi, then returned as headmaster at Ansaru-Deen School, Auchi, retiring voluntarily in 1972 at the age of 45 for business. Many notable personalities were among his students, including Prof. Philip Igbafe, Prof. (Mrs.) Sarah A. Shokpeka, Comrade Adams Oshiomhole, Mr. Martins Itotoi, Rev. Fr. Paschal Odemokpa, Mr. Stanley Dako, Mr. Linus Oshiokpekhai, Chief Pius Momodu, Chief Kas Enegwea, Senator Albert Legogie, and others who contributed greatly to national development. POLITICAL CAREER: Believing in preparation, he entered politics and, in 1957, earned a certificate in Local Government Administration from Ahmadu Bello University. Previously elected as a counselor in 1954 for the Etsako District Council, he chaired the Education Committee and served as the chair for ten years. When Local Government Administration started in Western Nigeria, he and other educators—Mr. Sado and A.B.C. Nasamu—won seats in the 1st Etsako Local Government Council, where they became highly regarded administrators, especially by promoting the Catholic Mission. His political influence grew as he was appointed to the Western Region Advisory Board on Education (1956–1959) and was elected to the Federal House of Representatives for Afenmai East (1959–1964). He was known for defending judicial independence and supporting the creation of the Midwest Region, even from the opposition. In the Second Republic, he chaired the National Party of Nigeria (NPN) Etsako LGA, was Bendel North Senatorial Leader, and served as Chairman of the University of Benin Teaching Hospital under President Shehu Shagari. He remained active in politics through the Third Republic with the APP and later the PDP. SOCIAL ACTIVITIES: Beyond education and politics, he contributed to socio-economic development. In 1968, he founded the Defacto Bar in Auchi, discovering and supporting musician Bolivia Osigbemhe. The bar later became the Hill Top Hotel, Auchi, opened in 1972. He was active in social and sporting clubs, founding the Auchi Club (1968), serving as President of Rotary Club International – Auchi, and promoting various sports. He also founded and supported the De Facto Football Club (1968–1972). RELIGION: A devout Catholic, he married Mrs. Christiana A. Orbih (née Otsemobor/Igbanoi), joined several church groups and became a 4th-degree Knight of St. Mulumba in 2003. He chaired the Avianwu Ordination Committee, regularly visited St. Benedict’s Monastery, Ewu, for prayer and meditation. COMMUNITY SERVICE: A respected leader in Edo North, he served as a mediator, mentor, and benefactor. As chairman of the University of Benin Teaching Hospital, he ensured the establishment of Community Health Centres in Ogbona and Udo, serving as outreach for the hospital. For these services, he received several chieftaincy titles, including EKHAEVBE of Uzairue and AGBOKHAEBO of Avianwu—honours reflecting his leadership and community contributions. FAMILY LIFE: He was a loving, exemplary father who valued education and strong family ties, always keeping in touch with his children and relatives. His legacy continued through the names and achievements of his children and grandchildren. FRIENDSHIPS: Chief M.C.K. Orbih valued relationships deeply, as exemplified in his close bonds with Chief L.K. Ogedegbe, Chief Abuda Obeakemhe, Chief Raphael Odior (Papa V.T), and Chief T.A. Osigbemhe. Together, they significantly influenced the development of Ogbona and inspired generations toward education and professional success. FINAL ENCORE: It was a glorious Wednesday, 15 December 2004 that signalled the home call of this noble man, honourable, a worthy knight, an amiable father, a politician par excellence, a teacher, a man of the people, and above all, a devout Catholic whose name and personality evoked respect, awe, and honour among the young and old, as well as the poor and the rich.  

HRH WILLIAM ULOKO IDODE: (OKPHE-UKPI OF OGBONA (2008-2022) The Black Race has lost a titan: HRH William Uloko Idode, the immediate past Okphe Ukpi and Sub-Clan Head of Ogbona Community in Etsako Central, Edo State. The late Willy Uloko Idode was a steadfast pillar of the arts, culture, and traditions of Ogbona. His reign, spanning from 2008, brought peace, unity, and progress to his people. His thoughtful approach to leadership challenges and unwavering commitment earned him deep affection—he truly came, saw, and conquered. His 14-year reign, marked by honor and integrity, drew countless tributes from subjects, friends, and admirers alike. Idode’s legacy is defined by his boldness, courage, and selfless devotion to the advancement of his community. As a unifier and ambassador for peace, he guided Ogbona to newfound prosperity, with a special focus on empowering youth and restoring order. Shakespeare’s words ring especially true here: “When beggars die, there are no comets seen; the heavens themselves blaze forth the death of princes.” Chief Willy Idode’s fearless leadership left indelible footprints on Ogbona’s soil. Born on April 4, 1959, to Mr. Momodu Ojakpa Idode and Mrs. Lametu Amiunomhene Idogho of Ivhiobore Quarters, Ogbona, he left home at a young age to live with his uncle, Dr. J.B. Idode, in Benin City. There, he attended Arinze Primary School and Western Boys High School (1972–1977). Willie later moved to Kaduna to work with the Nigerian Defense Industry, but was soon called back home to teach, especially as his father’s health declined and he later passed away in 1986. In the years that followed, Willie ventured into business—engaging in trade, contract work, solid-mineral mining, and petroleum. Entering politics in 1996, he held several prominent roles, including Ward and Local Government Party Chairman, and served on governmental boards. Through his political and business acumen, he was instrumental in community development: renovating schools, providing furniture, constructing and upgrading health centers, drilling boreholes, expanding electricity, and creating opportunities for employment and education. Understanding the need for harmony, he established the Ogbona Reconciliation Committee to insulate traditional leadership from politics and foster unity. Under his leadership, Ogbona achieved relative peace, restored social order, and experienced transformational growth. His fair and truthful arbitration was matched only by his optimism and unrivaled love for his people. In 2007, urged by his kindred and elders, and with support from the late Chief Patrick A. Oboarekpe, he accepted the Egboise title—the second-highest in rank. With the passing of HRH T.A. Osigbemhe in 2008, he became the Okphe-Ukpi of Ogbona. He expressed deep gratitude for the collective progress achieved during his reign. Chief Willy Idode also made history by creating Ogbona’s first Advisory Committee, serving as a think tank and organizing body for community development. Subcommittees were formed for Security, Education, Town Planning, Health, Agriculture, Markets, Cultural Revival, and the Judiciary, ensuring focused progress and sustained peace. He passed away at the age of 63, survived by his three wives—Mrs. Nana Idode, Mrs. Paulina Idode, and Mrs. Afeghe Idode—his five children: Iregbenesi, Aloaye, Osilama, Oghoya, and Anoghena; his three grandchildren: Princess, Daniel, and Daniella; and foster children: Imoudu, Oshobughie, Oshioayemheya, and Monday Idode. The legacy of Chief William Uloko Idode’s vision and leadership will remain fresh in the hearts of Ogbona and beyond.

CHIEF JAMES OSHIOKPEKHAI KADIRI ODALUMHE (10 AUGUST 1915 – 31 OCTOBER 1996) Roots and Early Life Chief James Oshiokpekhai Odalumhe was born on August 10, 1915, in Ogbona, Etsako Central LGA, Edo State. He was the only son and the third child of Odalumhe Umosor Aikpabeghie and Madam Asimawu Odalumhe Umosor (née Emakheomhe of Iraokhor). Following the untimely loss of his parents, James was raised by his uncle, Ikhanoba, of the Aikpabeghie dynasty. Although industrious and bright, he initially lacked access to formal education, as there were no schools in Ogbona at the time. His life changed when a family friend from Agbede recognized his potential and took him under his wing to provide him with an education. Educational Journey 1926–1932: Attended primary school in Agbede, successfully obtaining his Standard Six School Leaving Certificate with distinction. Lagos Years: Seeking better opportunities, he moved to Lagos to work for his guardian’s elder brother, an employee of the Nigerian Railway Corporation (NRC). His dedication and integrity eventually earned him a clerical position within the NRC under the colonial administration. A Career of Firsts Chief Odalumhe’s literacy and technical aptitude caught the attention of expatriate officers. He was selected for advanced training in the United Kingdom, specializing in the maintenance of diesel engines. Upon his return, he was appointed Senior Diesel Engine Maintenance Manager (SDM). He became a pivotal figure in the national transport system; it was said that no locomotive nationwide could be certified for movement without his professional clearance. He retired from the NRC in 1978 after decades of meritorious service. Landmark Achievements & “The White Keke” Chief Odalumhe was a man of “firsts” who brought modern marvels to Etsako: The Bicycle: In the early 1940s, he imported a bicycle (the “White Keke”) from the UK. It was such a rare sight that it sparked celebrations across Ogbona, Fugar, and Auchi. The locals even composed a viral song: “Omaseli kekeooo Odalumhe seli…” ” Architecture: He built the first modern house in Ogbona, designed with British architectural influences. The house, featuring two molded lions at the entrance symbolizing courage, still stands today opposite EDC Primary School. Lagos Legacy: He developed a twin duplex in Alashia, Oshodi, which led to the naming of Odalumhe Street in Lagos in his honor. Community Leadership and Service Unlike many of his peers who remained abroad or in Lagos after retirement, Chief Odalumhe returned to Ogbona in 1978 to serve his people. Education: Alongside figures like Chief M.C.K. Orbih and T.A. Osigbemhe, he championed the establishment of the Ogbona Community Secondary School. He served as the PTA Chairman until his passing. Chieftaincy: In recognition of his contributions, the Clan Head of Avianwu, HRM Chief J.A. Alao, conferred upon him the title: The Evhoidu of Avianwu Clan. Faith and Family A devout Catholic and a Knight of St. Mulumba, Chief Odalumhe was a pillar of St. John Catholic Church, Ogbona. He served as the Chairman of the Catholic Men Organization (CMO) and was known for his unwavering commitment to Christian values. He was married to Mrs. Christiana Odalumhe from North Ibie, together, had five children (two sons and three daughters). He was a philanthropist who not only educated his own children but also supported extended family members and helped numerous Ogbona indigenes secure employment with the Nigerian Railway Corporation across the country. Legacy Chief James Oshiokpekhai Odalumhe passed away on 31 October 1996. He is remembered as a man of discipline, a pioneer of modern technology in Afemailand, and a leader who believed that the true measure of success was the upliftment of his community.