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How did the name “Etsako” come to be?

Leave a Comment / History and Culture of Etsako and Afemai /

The Name Etsako How did the name “Etsako” come to be? The Etsako people derived their name from chiseling of teeth. The word ETSAKO mean those who chisel teeth. The tradition of the people living in this present day three Etsako local government areas of Edo North, exalt brides who when married were found to be virgins. In the past, when a man in the present day Etsako marries a girl and she is taken to bed and found to be a virgin, the husband will declare it to his family and that of the bride. Within Seven days a specialist teeth carver will be contacted to chisel the two down middle incisors of the woman’s teeth for a fee. The two teeth will be chiseled to a pointed shape which symbolizes she was a virgin when she got married. This is to identify women who were not defiled before marriage. The exercise is painful for the woman because it is done crudely. The woman endures it anyway because it carries the symbol of pride. After the carving, hot boiled yam will be placed on the gum portion of the teeth to heat it for some days so that the teeth will not have problem or decay. In some cases, the teeth change colour after some time because its foundation has been shaken and there was no proper medical treatment. The process is crude and unscientific. The carved teeth woman feels happy, because she carries a symbol that she was found to be a virgin. The man feels proud also that he was the one who made his wife a woman. Hence these people are known as the Etsako (Carved Teeth) people. This tradition has been abandoned since the 1970s. How can it be sustained? when less than ten percent of girls nowadays go to their husband’s home without their hymen. Civilization does not preach sanctity. Modernization mock girls who remain virgin even at the age of 18. Virginity is no longer celebrated, so no more carving of teeth for virgin wives but the name Etsako has come to stay. Dialects in Afemai THE LANGUAGE There are diverse dialects spoken in the six local government areas of Afemai, but the people had no central language before now. Four out of the six local government areas of the Edo North speak Etsako dialects, but there is no central Etsako language. ETSAKO LANGUAGE Etsako is one language fragmented into 15 dialects in the four local government areas of Edo North Senatorial district viz Etsako East, Etsako Central; Etsako West and Owan West. There is none of the 15 dialects that can claim to be the original because all are fragments of the main language. The Etsako language was spoken in Benin kingdom before the emigration to the present geographical area of the Etsako and Owan West local government area. Egocentrism could make some people claim that their dialect is the original Etsako language. This is not true. We have lost the knowledge of the original Etsako language as the people migrated from Benin many years ago. Harnessing all the dialects of Afemai into one basket now creates a new Afemai language that would stand the test of time. It is therefore important that all hands from Etsako, Owan and Akoko Edo people be joined together in this development of the general Afemai language: no other persons would do it better than ourselves. Etsako Language Research and Development Centre recently started the development of a central language from the dialects in the Senatorial District. The developed Etsako Language cuts across all the dialects of Afemai. You will notice this in the numeral and other books so far produced. This is to have a solid central Language for the people. There is need for it in this era as UNESCO is encouraging preservation of local languages. Why Etsako and Not Afemai Language Afemai is the North Senatorial District of Edo State. It is made up of six local governments areas viz: Etsako East Etsako West Etsako Central Akoko Edo Owan East Owan West The senatorial district of Afemai does not have common language. The name Afemai connotes “our people” and not “our language”. And since there is no common language for the people of Afemai, it is out of place to call Afemai a language. The Akoko Edo and the Owan people do not understand the Agbelos and the Yekhees. The Yekhee people do not understand the Owans and there is none that is central. Each of the clans in the Afemai District speak their different dialects, so there is none accepted as the Afemai language. The word Kukuruku is a derogatory name given to the Afemai people by the Nupe slave invaders during the slave trade era. Just as the Afemai is not a language, so also the word Kukuruku. We therefore have to pick the popular dialects or language which is Etsako, now developed as Afemai central or general language. Language Appropriate Etsako dialects spoken in the four local government areas is developed by Etsako Language Research and Development Centre for the purpose of having a central language for the Afemai people. The development of Etsako language is a synthesis and fusion of all the dialect in the six-local government of Afemai people using Yekhee as the main. The development of a new numeral, “Etsako New Numeral and Words” gave credence to this concept of a unified language. It made the counting broad and advanced that it broke the barrier that had limited the numeral prowess of our land. Some may criticize, attack or condemn the Centre for the bold step taken to reposition our mother tongue. We are not daunted by whatever attack against this patriotic idea but certainly we have left a legacy for generations to come. LikeShow more reactions Comment

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The Creation of Kukuruku Division – Aha Idokpesi Okhaishe N’ Avhianwu

Leave a Comment / Avhianwu Clan /

The Creation of Kukuruku Division – Aha Idokpesi Okhaishe N’ Avhianwu (a) Fugar is made the Headquarters of Kukuruku Division Until 1904, when, in order to bring the judicial arm of the British colonial government closer to the people under the Northern Provinces, a Native Court was established at Fugar, the Avhianwu Clan Area was administered from Idah, the then Avhianwu Clan Heads, who, prior to 1904 and up to 1914, had to go to Idah or send representatives for political, judicial and administrative matters, were successively Aduku Gbagba, Aduku Keku and Agabi. The Avhianwu Clan leaders and many other Clan rulers had to go to Idah to have a taste of and to demonstrate their loyalty to the British Rule. Further developments soon followed. In 1914, following the amalgamation of Northern and Southern Nigeria by Lord Frederick Lugard, Idah was transferred to the Northern Provinces; and the southern portion of the Etsako (including Avhianwu Clan) was administered from Ubiaja. Kukuruku at that time was an area comprising Okpe, Ibilo, Otuo, Igarra, Usomorika, Imeri, Sabongida-Ora, Warrake, Sebe, Agbede, Ughiagbede, Alegbette, Ewa, Weppa-Wano, all Ekperis, all Ibies, all Inemes, Auchi, Uzairue, Ukpilla, Avhianwu and so on. No doubt, for purpose of effective administration and to bring the government closer to the people, the British Government, in 1918, created the Kukuruku Division with its Headquarters at Fugar. The Divisional Headquarters was thus transferred from Ubiaja (Ishan) to Fugar. Also transferred to Fugar, consequent upon the new development, was the administrative and military headquarters at Iddo (Ukpilla). Thus, the Etsakos and the rest became united in a division with J. C. Walker, Esq. as the first District Officer for the Division. The creation of Kukuruku Division in 1918 had coincided with the end of (lie First World War. The celebrations marking the end of the war were held at Fugar by the whole Kukuruku Division. The people of Kukuruku fought on the side of the British in that war so they celebrated the end of the war with them. In 1919 Avhianwu was placed under the control of the District Head at Auchi who with six other District heads formed a Council, gazetted, the Native Authority for the Kukuruku Division. At the inception of the Headquarters at Fugar, all the associated establishments and infrastructure were located at Ukphabobe. There were the Police Station, Court House, Medical Units, the Prisons and so on. A Government Rest House had been previously built on a landscape overlooking the dale bordering the village stream, Obe, and in the same vicinity with the government quarters then springing up. Monumental to the establishment of the Kukuruku divisional Headquarters at Fugar was the name given to the age-group of 1917, the age-group that immediately preceded and saw the preparations for the takeoff of the autonomous Administrative Area operated from Fugar. The age-group which was fathered by Itsede who hailed from Ulumhoghie in Ivhiunone was called Umoraboghimhe meaning ‘The whole world has come to me’; a strong indication that the Avhianwu community had rejoiced at what was on the way to Avhianwu. (b) Fugar is unmade the Headquarters of Kukuruku Division The joy that greeted the arrival of the headquarters at Fugar soon turned sour. It was short-lived. For the Avhianwu community, the demise of the Headquarters at Fugar was premature. Its short span of life had made it look as it had existed merely in the imagination; it had been a fantasy, an illusion. Though, all along, the mood of the people had been that of euphoria in unhappiness, yet they had not wished its removal. But it was removed. For no apparent reason. At the inception of the Headquarters of Kukuruku division at Fugar, the number of strangers in the midst of the people of Avhianwu had risen.  The influx of strangers led to the multiplication of social ills and actions incompatible with the local tradition. All along and following the establishment of a Native Court at Fugar, the natives – mostly the market women – would not accept the British coins as they appeared to them as pieces of broken earthenware. They preferred and wanted cowries (ikpeghotso – real money) which they had known from the beginning. The government personnel would not see with their illiterate hosts but rather forced them against their desires. They would drop on the ground before the poor market women whatever they fell like paying for goods and not what the women had asked for. In most cases they would not pay at all. And Avhianwu, at the time, being a community not given to sexual promiscuity, was not the right place for strangers inclined to amorous pursuits. There were neither free women in Avhianwu nor were the girls ready to marry strangers. To nullify the ban thus placed on indiscreet sex and marriage, the government personnel not only forced sex out of the girls but also abducted them. The Avhianwu traditional rulers could not talk the   District Officers into preventing their men from committing acts of aggression, extortion, sexual abuses, and abductions against the people of Avhianwu. After genuine consultations and consolidations have failed, the people of Avhianwu accepted their plight with resignation thus shunning confrontations. Let it be known here that the people of Avhianwu liked the Divisional Headquarters at Fugar but never the very government personnel who caused them physical, mental, emotional and psychological pains. Although there were such internal frictions between the government and the governed, there was no threat however to the administration in any form. Both parties had lived and learnt to accommodate each other. Born detractors and armchair critics of Avhianwu, who probably have been what they are from ignorance of the facts, had attributed the removal of the Headquarters from Fugar to Auchi in 1920 to the intransigence of the Avhianwu community. This cannot be true. How could that have happened when no major clash, if any at all, that could have culminated in dissensions between the two parties, the government and the

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List of OEF ad-hoc Committees, Leads and members

Leave a Comment / Ogbona Elites Forum /

Reference to our constitution, SECTION 32: COMMITTEES, we have setup the committees after due approval from the Board of Trustees. We have also constituted membership of the committees to help carry out our planned activities. Committee leads are allowed to coopt professionals and specialists in the various fields into their committees even if they are not members of the Ogbona Elites Forum   List of OEF ad-hoc Committees, Leads and members ——————————————————————————- 2018 Plans and program: Lead -Taye Anavhe, Members – Dave Asapokhai, Tricia Orbih, and Peter Aigba. Terms of Reference: “Develop achievable plans for OEF for the present and near future. Put an estimated budget for each program and suggest ways to achieve these programs. Develop a monitoring program for all our projects. Recommended Guidelines for OEF Annual Scholarship/Grants Award Recommended Guidelines for other Annual Scholarship and Grants Award. Recommended Guidelines for OEF Annual Empowerment Program. Recommendation for Quiz, Debate, Drama, Poetry, Essay, & Science Project Competition. ——————————————————————————- Membership Committee: Lead – Peter Aigba, Members – John Anaweokhai, Jay Ogedegbe, Godfrey Ezunya. Terms of Reference: Membership drive and retaining our financial members ——————————————————————————- Fund Generation Committee: Lead – Peter Aigba, Members – John Anaweokhai, Peter Ivhaluogue, Godfrey Ezunya, Moses Itsuokor, Vita Ilegah, Tricia Orbih. Terms of Reference: Generate Ideas on raising funds and steward the fund-raising plans. Addressing the budget deficit; sourcing for income by thinking outside the box. ——————————————————————————- Foreign and Local Support for our Community, Primary Schools, Secondary School, and Health Center: Lead – Johnson Egwaikhe, Members – David Imhonopi, Rev. Fr. Azagbor, Taye Anavhe, Phillip Orbih, Solomon Asapokhai, Adolphus Asekomhe, Simeon Anwaosi and Benedict Itsuokor. Terms of Reference: “Foreign investors\donors (UNICEF, World Bank, UNIDO etc. projects/programs for Community and schools. Source donation of Books, computers and others for our schools. Get us best practice programs from the various secondary schools around the world. “ ——————————————————————————- Education: Career Day Talks/Seminar for Secondary School and Community enlightenment and social programs: Lead – Johnson Egwaikhe John Anaweokhai, Moses Itsuokor, Taye Anavhe, Phillip Orbih, Albert Aigba and Emmanuel Asapokhai. Terms of Reference: Source for Manpower and resources for the career talks etc. and organize community enlightenment on social areas/issues. Source for medical visitation to our community etc. ——————————————————————————- Education: Scholarships, Grants and Support: Lead – Bernard Ikhane, Members – Taye Anavhe, Phillip Ogedegbe, John Anaweokhai, Johnson Egwaikhe. Terms of Reference: Develop criteria for OEF grants/scholarship programs and other scholarship programs including selection, award, monitoring etc. ——————————————————————————- Education: Teachers Recruitment and Performance Monitoring: Lead – Bernard Ikhane, Members – Thaddeus Anabor, Gilbert Odior. Terms of Reference: Identify critical areas/subjects where the school lack teachers, source for temporary teachers, hiring and Performance monitoring ——————————————————————————- Education: Professional Development Training for Teachers (Primary & Secondary Schools): Lead – Bernard Ikhane, Members – Thaddeus Anabor, Moses Itsuokor and Adolphus Enamhegbai. Terms of Reference: Put together an annual training programs for the primary and secondary school teachers. Source for professionals to carry out the planned programs ——————————————————————————- NYSC Teachers/Health Officers: Lead – Lawrence Anaweokhai, Members – Mrs. Regina Iluebbey, Akhayagboke Ogedegbe and Gilbert Odior. Terms of Reference: Attract the right NYSC teachers, doctors, nurses and in good numbers to the Ogbona Secondary School and Health Centers ——————————————————————————- Debating, Quiz & Spelling Bee Competitions: Lead – John Anaweokhai, Members – Ben Ikhane, Taye Anavhe, Moses Itsuokor, Lawrence Igonor, Phillip Orbih and Adolphus Enamhegbai. Terms of Reference: Formal & Informal education including Moral education, Lecture series – career counselling etc. Organize debates. Quiz and Spelling Bee Competitions within and outside the school ——————————————————————————- Community Engagement: Lead – John Anaweokhai, Members – Peter Aigba, Kabiru Abubakar Otsoi, Godfrey Ezunya, Donald Orbih. Terms of Reference: Act as think-tank responsible for the development of the community, Mobilization of necessary human and material resources. Maintenance of peace and security in our community. Liaise between OEF and other associations in Ogbona including Ogbona Christian Association, OYF and Ogbona Federated Union. Enhance Ogbona indigenes attendance at the Open University in Fugar. Work with the Community on security for the Secondary School and handle some of the general issues ——————————————————————————- Agric Committee: Lead – Andrew Orvini, Members – Mike Itsuokor, Adamu Emmanuel, Vital Ilegah, Gilbert Odior. Terms of Reference: Actualize the Presidential agricultural scheme for fertilizer to farmers in 2018 and new agricultural products. Improved varieties of seedlings (cassava, groundnuts etc.). Food processing and access to markets. Improved land usage through use of fertilizer and effects of Bush Burning. Cooperative Society and mechanize farming. Help attract Govt and agencies projects to Ogbona “ ——————————————————————————- Healthcare Committee: Lead – Phillip Ogedegbe, Members – Dr. Benedict Itsuokor, Bernard Odior, Stella Mode, Dr. Paulinus Abu. Terms of Reference: Manpower for the community Health Center and renovation and donations of equipment, Child and maternal health, diseases and prevention. Lecture on health issues e.g. Aids and HIV and other transmittable diseases. ——————————————————————————- Website, Facebook and Fora Maintenance: Lead – Gilbert Odior, Members – John Anaweokhai, and Taye Anavhe. Terms of Reference: Maintain our website, Facebook and all the various forum. Update the website with new information and ensure it up all the time. Answer questions posted on our website. Ensure only verify indigenes of Ogbona are on our Facebook page. Maintain a register of members on our various fora ——————————————————————————- External Relations and Engagements: Lead – Pastor Julie Inu Umoru, Members: Bar. Ferdinand Orbih, Gilbert Odior, Chief J.E Oshiotse. Terms of Reference: “Engage Govt, Agencies for more teachers, fence for our secondary school, and some development in the community etc. Generation of positive ideas for the development of our community. ——————————————————————————- Town Planning and Works Committee: Lead -Gilbert Odior, Members -Dan Orbih, Paulinus Ifaorumhe, Dickson Ikhane, Peter Odion, Thomas Ikhaghu, Peter Aigba, John Anaweokhai. Terms of Reference: TOWN PLANNING INCLUDES: Layout, Street naming, Boundaries with neighboring community etc. WORKS INCLUDES: Infrastructures, Electricity, Communication and relocation of market and structures

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Report of the greater Ogbona through quality education

Leave a Comment / Ogbona Elites Forum /

REPORT OF THE GREATER OGBONA THROUGH QUALITY EDUCATION & HUMAN CAPITAL DEVELOPMENT SEMINARS HELD FROM THE 24TH TO 26TH JULY, 2017 IN OGBONA. Ogbona village has a total resident population of about 15,162 as of 2011. Ogbona has 3 public primary schools with about 1,124 pupils and 6 private primary schools, one public secondary school and one private secondary school.  The public secondary school has a total enrollment of about 672 students made up of 358 Boys and 304 girls. The essence of this program was to meet and overcome the challenges posed to our community by student’s poor academic performance, truancy, indiscipline, poor school management and cultism. The responses to these challenges shall be three pronged, namely; Workshops and seminars for the teachers [training the trainers] Career talk and seminars on cultism and restiveness, human capital development and entrepreneurship. Repositioning Ogbona schools through proper management and good lesson delivery for moral and academic excellence. OBJECTIVES OF THESE PROGRAMS To guide the students on: Their career paths or choices The danger of cultism How to scan the environment for business opportunities How to be self-reliant through entrepreneurial programs How to be good ambassadors of your family, community and nation   STRUCTURES All the three primary school’s teachers (37 teachers) shall be combined for the training program just as both the JSS & SSS teacher be combined too All the secondary school students shall have a combined class for the keynote address and shall be divided thereafter into junior and senior secondary school. There will be vocational interest forms to be filled out by the SS 2 and SS3 and evaluated by a combined team of teachers and a counsellor TOPICS AND SPEAKERS Keynote Address: CULTISM & GOOD CITIZENSHIP by Prof. Johnson Egwaikhe & Dr. David Imhonopi Exciting World of Geology and Engineering (what it takes to be a scientist) by Mr. Gilbert Odior Career Profiling for Professional Disciplines by Mr. Emmanuel Anabor Education and the need for Entrepreneurship Skills by Mr. Abaye Igbadumhe Discovering Self Values and Potentials – Adeolu Aderoju Re-inventing the ideal teacher: Training the Trainers primary and secondary school teachers by Mr. Bernard Ikhane Vocational interest Inventory career forms     The Train the Trainers seminar which held on 24th of July, 2017 was titled: RE-INVENTING THE IDEAL TEACHER & TEACHING METHODOLOGIES, while the 2nd day, being 25th of July, 2017 was captioned RE-INVENTING THE IDEAL TEACHER: CLASS ROOM MANAGEMENT & CONTROL.  Both sessions held at Imhakhena Primary School and Ogbona Secondary School, separately. The Primary School training program was attended by teachers from Imhakhena, Oboarekpe and Asama primary schools. The program started at 11:03 a.m.  with an opening prayer by Chief Akpaibor. Soon after, the Secretary General of Ogbona Elites Forum, Mr. Anaweokhai John Odior was called upon to give a synopsis of the entire program which he did very quickly and made way for The Human Resources Personnel, The Vice President of Ogbona Elites Forum, Mr. Bernard Ikhane and he went straight into business. He started with a teaser on teacher’s instructional capability which all the teachers failed. The video clip on how a monkey could be taught to climb and plough coconut was the icy on the cake. After watching the clip, the instructor guided the teachers to do an analysis to determine how learning takes place in a classroom setting.  The Chairperson of Ogbona Elites Board of trustees, Pastor Mrs. Julie Inu Umoru, came on both days and used her space bus to convey some of the equipment. The Okphe-Ukpi came personally on the second day to see things for himself. At the end of the training program, all the teachers were elated and appreciated Ogbona Elites Forum for sharpening their teaching skills. We must commend the effort of our Vice President for his display of professional expertise in taking all the teachers on a-no- holds-bar educational tour of every aspect of the teaching profession. It was both theoretical and practical with the use of video clips. Teachers were given the opportunity to air their views and asked questions to clear some grey areas. The format at the secondary school was not different. The Palace was represented by Chief Akpaibor and Chief Ogah. Pastor Mrs. Julie In Umoru was also present. The two School Principals were in attendance on both days. On the whole, 33 out of a total of 37 primary school teachers attended the program. Among the attendees are: IMHAKHENA PRIMARY SCHOOL: Otsoi M.O Mrs. Omomoh M.O Mrs. Aronokhale Regina Akhamiemhona Patience Oleghe M.E Mrs. Ikhaghu Joy Mrs. Damissah I Marius Ikhanoba Magdalene Obemeata F.N Mrs. Idode S.A Mrs. OBOAREKPE PRIMARY SCHOOL: Enamhegbai E. I. Mrs. Idris C.M Mrs. Aigbina G.E Mrs. C. Mrs. Akhamie E. Mrs. Aliu B.Z Mrs. Orbih S.O Miss Enakpene P Miss Okhimamhe O.G Mrs. Asemoh Charles Mrs. Umole Juliana Mrs. Isunuevho Nanashiat Mrs. Azimheye Lucy Mrs. Aruokhai E.O Mrs. Azimhi J.E Mrs. ASAMA PRIMARY SCHOOL: Osigwe Angela Odion Patience Ikhane Henrietta Izibiri Eugenia Agunofua Odia Loveth Aishat Oshiotse Victoria Aseghiemhe A Thomas Ikem Betty  OGBONA SECONDARY SCHOOL: Aigbonoga Joshua Anamomhe Abdul Jabar Omodibo Idris Aliu Stella Itsuokor Omone Esther Edogamhe Georgia E Anugioba Victoria Akpaibor Joan Idikhumhi Caleb Ikhana Samson Omoaka Umar Farouk Ilega Emmanuel F Aliu Jennifer All the youth corps members.   26th July, 2017 was the grand finale of the program. Although we had to put the hall in order before the program could commence, the students were assembled at about 10 a.m. for a brief address by Mr. Ikhane. Some of the SS2 students were a bit unruling and one of them had to be suspended by the Mr. Ben Ikhane and the entire class was made to kneel down on the assembly ground and render unreserved apology to the school. This disciplinary measure restored calmness and helped in no small measure to ensure we had a hitch-free session with them as they cooperated maximally, thereafter. The keynote Address on CULTISM, YOUTH RESTIVENESS & GOOD CITIZENSHIP was delivered by Prof. Johnson

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Contacts for Ogbona Sub-Clan/Village Heads As At 1st May, 2017

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

OGBONA SUB-CLAN, VILLAGES AND VILLAGE HEADS AS AT 1st MAY, 2017 Akpagi Ivhiosano Chief Joseph Obeakemhe 3/7/2017 Ivhido Chief Jacob Orbih 3/25/2017 Ivhianaga Chief Bernard Ikhanoba 4/5/2017 Ivhioroke Chief Stephen Aloye Apakhade 8/4/2017 S/N OLD VILLAGES NEW VILLAGES NEW QUARTERS VILLAGE/QTRS HEADS INSTALLATION CONTACT NUMBER 1 Ivhiochie Ivhiobore Agiamhesor Chief Joseph Edogamhe 3-Jun-1986 08122953515, 07064937608 Atogwe Chief Lawrence Iyevhobu 6-Dec-2015 07038558508, ‘08059097487 Emhoepo Chief George Kadiri 2-Mar-2007 08052052203, 07030412997 Oghie Chief Azelake Akabeli 3-May-2010 09050157637, 07032967406 Imela Chief Sunday Oga 26-Jun-2007 07067047766 Ivhiosano Agba Chief Richard Otse 14-Mar-2007 08033327911 Ikhinaede Chief Joseph Obeakemhe 14-Feb-2007 08162393809 Okhakia Chief Vital Anaweokhai 9-Apr-1992 07031967458 Osimua Chief Mathias Akpaibor 19-Jun-2013 08033921962 Ivhitse Akpheokhai Chief Okpobisa Omiawa 10-Sep-1993 07066960311 Enamino Chief Noel Imhoedemhe 4-Jul-2007 08165496223 Innih Chief John Ogedegbe 17-Aug-2013 ,07038879021 Ototo Chief Moses Obadele Ogboalo 15-Sep-1985 S/N OLD VILLAGES NEW VILLAGES NEW QUARTERS VILLAGE/QTRS HEADS INSTALLATION CONTACT NUMBER 2 Ivhido Ivhiobere (Ivhiatso) Anyiora Chief Bernard Damaza 15-Aug-2015 07067443849 Ateghie Chief David Omoghie 08077336677 Anwukpe Chief Jacob Orbih 29-Jul-2006 07038228960 Imhomoh Chief Francis Umago 2-Mar-2007 08067638226 3 Ivhiorevho Ivhiorevho Anyia Chief Francis Irene 07069006832 Ikhane Chief Patrick Ikhane 10-Mar-2003 07035399945 Okhatie Chief Lawrence Ikhiagwa 14-Jun-2007 07069073442 4 Okotor Ivhioroke Aleghe Chief Cyril Okhakumhe 14-Feb-2007 08063445975 Imhonighie Chief Thomas Agbepue 12-Jan-2011 08069403446 Oyemheuno Chief Stephen Apakhade 28-Dec-2009 09036181081 Ivhianaga (Ivhioverai & Ivhiulaghua) Akpabeghie Chief Bernard Ikhanoba 22-Mar-2007 07039279261 Erhagbhe Chief Vincent Otsoi 12-Sep-2014 07068372908 Apekhore Chief Matthias Esue 25-May-2004 08137463687 Okozi Chief Joseph Okozi 14-Jun-2007 Ukhami Chief Daniel Oshiotse 9-Nov-2000 08066319594 Ivhiozima Irume Chief John Ikeku 1-Nov-1994 08073237730 Umogba Chief Matthias B. Isede 26-Mar-2007 07067626664 Uzobonwu Chief Musa Anetekhai 10-Sep-1993 07038436147 Akpagi Ivhiosano Chief Joseph Obeakemhe 3/7/2017 Ivhido Chief Jacob Orbih 3/25/2017 Ivhianaga Chief Bernard Ikhanoba 4/5/2017 S/N OLD VILLAGES NEW VILLAGES NEW QUARTERS VILLAGE/QTRS HEADS INSTALLATION CONTACT NUMBER 1 Ivhiochie Ivhiobore Agiamhesor Chief Joseph Edogamhe 3-Jun-1986 08122953515, 07064937608 Atogwe Chief Lawrence Iyevhobu 6-Dec-2015 07038558508, ‘08059097487 Emhoepo Chief George Kadiri 2-Mar-2007 08052052203, 07030412997 Oghie Chief Azelake Akabeli 3-May-2010 09050157637, 07032967406 Imela Chief Sunday Oga 26-Jun-2007 07067047766 Ivhiosano Agba Chief Richard Otse 14-Mar-2007 08033327911 Ikhinaede Chief Joseph Obeakemhe 14-Feb-2007 08162393809 Okhakia Chief Vital Anaweokhai 9-Apr-1992 07031967458 Osimua Chief Mathias Akpaibor 19-Jun-2013 08033921962 Ivhitse Akpheokhai Chief Okpobisa Omiawa 10-Sep-1993 07066960311 Enamino Chief Noel Imhoedemhe 4-Jul-2007 08165496223 Innih Chief John Ogedegbe 17-Aug-2013 ,07038879021 Ototo Chief Moses Obadele Ogboalo 15-Sep-1985 2 Ivhido Ivhiobere (Ivhiatso) Anyiora Chief Bernard Damaza 15-Aug-2015 07067443849 Ateghie Chief David Omoghie 08077336677 Anwukpe Chief Jacob Orbih 29-Jul-2006 07038228960 Imhomoh Chief Francis Umago 2-Mar-2007 08067638226 3 Ivhiorevho Ivhiorevho Anyia Chief Francis Irene 07069006832 Ikhane Chief Patrick Ikhane 10-Mar-2003 07035399945 Okhatie Chief Lawrence Ikhiagwa 14-Jun-2007 07069073442 4 Okotor Ivhioroke Aleghe Chief Cyril Okhakumhe 14-Feb-2007 08063445975 Imhonighie Chief Thomas Agbepue 12-Jan-2011 08069403446 Oyemheuno Chief Stephen Apakhade 28-Dec-2009 09036181081 Ivhianaga (Ivhioverai & Ivhiulaghua) Akpabeghie Chief Bernard Ikhanoba 22-Mar-2007 07039279261 Erhagbhe Chief Vincent Otsoi 12-Sep-2014 07068372908 Apekhore Chief Matthias Esue 25-May-2004 08137463687 Okozi Chief Joseph Okozi 14-Jun-2007 Ukhami Chief Daniel Oshiotse 9-Nov-2000 08066319594 Ivhiozima Irume Chief John Ikeku 1-Nov-1994 08073237730 Umogba Chief Matthias B. Isede 26-Mar-2007 07067626664 Uzobonwu Chief Musa Anetekhai 10-Sep-1993 07038436147

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The Palace of the Okphe Ukpi of Ogbona

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  THE-OGIEAVHIANWU-OF-AVHIANWU-WITH-THE-SUB-CLAN-HEAD-OF-AVHIANWU OGBONA RULERS OF THE TWENTIETH CENTURY FROM 1892 TO 2017 S/N OKPHE UKPI KINDRED DATES 1 Aikpabeghie (OKPHE UKPI) Ivhioverai 1892 – 1904 2 Anyai (OKPHE UKPI) Handed over to Ototo when he was imprisoned for his role during the Dogbonoba war Ivhiorevho 1904 – 1908 3 Ototo (OKPHE UKPI) Ivhitse 1908 – 1914 4 Enakhumhe (Warrant Chief) Appointed by the British Administration Ivhiobore 1914 – 1917 5 Ikhumhetse (Warrant Chief) son of Enakhumhe Ivhiobore 1917 – 1918 6 Okozi (Warrant Chief) Removed on restoration of Ukpi holding system in 1931 Ivhiulaghua 1920 – 1931 7 Aleghe (OKPHE UKPI) appointed at the restoration of Ukpi holding Ivhioroke 1931 – 1938 8 Atsegwasi (OKPHE UKPI) ruled for 3 months Ivhiosano 1941 – 1941 9 Okozi (OKPHE UKPI) same Okozi that Warrant Chief of Ogbona 1920-1931 Ivhiulaghua 1942 – 1954 10 Patrick Ajayi Oboarekpe (A primary school Teacher) became the OKPHE UKPI of Ogbona and vacated the Ukpi holding on becoming the Ogieavhianwu of Avhianwu in 1986 Ivhitse 1955 – 1994 11 Chief Thomas Ajayie Osigbemhe (JP) a retired civil servant-Permanent Secretary (8/10/1994 – 2008) Ivhiozima 8/10/1994 – 2008 Chief William Idode, Okphe Ukpi of Ogbona (Politician and Community Leader) Ivhiobore 2008 – DATE NEXT ORDER OF ROTATION ACCORDING TO KINDRED AS AT APRIL 2017 12 Akpabeghie Egboise Title  Chief Bernard Ikhanoba 13 Ivhiorevho Ogboikpise Title  Chief Patrick K. Ikhane 14 Ivhioroke Utokho Ukpi Na evho Title  Chief Stephen Apakhade 15 Ivhido Utokho Ukpi Na ape Title  Chief Jacob Utu Orbih     OGBONA SUB-CLAN, VILLAGES AND VILLAGE HEADS AS AT 1st MAY, 2017 Akpagi Ivhiosano Chief Joseph Obeakemhe 3/7/2017 Ivhido Chief Jacob Orbih 3/25/2017 Ivhianaga Chief Bernard Ikhanoba 4/5/2017 S/N OLD VILLAGES NEW VILLAGES NEW QUARTERS VILLAGE/QTRS HEADS INSTALLATION CONTACT NUMBER 1 Ivhiochie Ivhiobore Agiamhesor Chief Joseph Edogamhe 3-Jun-1986 08122953515, 07064937608 Atogwe Chief Lawrence Iyevhobu 6-Dec-2015 07038558508, ‘08059097487 Emhoepo Chief George Kadiri 2-Mar-2007 08052052203, 07030412997 Oghie Chief Azelake Akabeli 3-May-2010 09050157637, 07032967406 Imela Chief Sunday Oga 26-Jun-2007 07067047766 Ivhiosano Agba Chief Richard Otse 14-Mar-2007 08033327911 Ikhinaede Chief Joseph Obeakemhe 14-Feb-2007 08162393809 Okhakia Chief Vital Anaweokhai 9-Apr-1992 07031967458 Osimua Chief Mathias Akpaibor 19-Jun-2013 08033921962 Ivhitse Akpheokhai Chief Okpobisa Omiawa 10-Sep-1993 07066960311 Enamino Chief Noel Imhoedemhe 4-Jul-2007 08165496223 Innih Chief John Ogedegbe 17-Aug-2013 ,07038879021 Ototo Chief Moses Obadele Ogboalo 15-Sep-1985 2 Ivhido Ivhiobere (Ivhiatso) Anyiora Chief Bernard Damaza 15-Aug-2015 07067443849 Ateghie Chief David Omoghie 08077336677 Anwukpe Chief Jacob Orbih 29-Jul-2006 07038228960 Imhomoh Chief Francis Umago 2-Mar-2007 08067638226 3 Ivhiorevho Ivhiorevho Anyia Chief Francis Irene 07069006832 Ikhane Chief Patrick Ikhane 10-Mar-2003 07035399945 Okhatie Chief Lawrence Ikhiagwa 14-Jun-2007 07069073442 4 Okotor Ivhioroke Aleghe Chief Cyril Okhakumhe 14-Feb-2007 08063445975 Imhonighie Chief Thomas Agbepue 12-Jan-2011 08069403446 Oyemheuno Chief Stephen Apakhade 28-Dec-2009 09036181081 Ivhianaga (Ivhioverai & Ivhiulaghua) Akpabeghie Chief Bernard Ikhanoba 22-Mar-2007 07039279261 Erhagbhe Chief Vincent Otsoi 12-Sep-2014 07068372908 Apekhore Chief Matthias Esue 25-May-2004 08137463687 Okozi Chief Joseph Okozi 14-Jun-2007 Ukhami Chief Daniel Oshiotse 9-Nov-2000 08066319594 Ivhiozima Irume Chief John Ikeku 1-Nov-1994 08073237730 Umogba Chief Matthias B. Isede 26-Mar-2007 07067626664 Uzobonwu Chief Musa Anetekhai 10-Sep-1993 07038436147 PALACE OF OKPHE-UKPI OF OGBONA APPROVED VILLAGES (3RD EDITION) S/N OTADI VILLAGES VILLAGE HEAD 1 PA. JACOB ATEGHE OTOTO CHIEF MOSES OGBOALO 2 PA. MATHIAS OSHAWO AGBAI CHIEF RICHARD OTSE 3 PA. IMOAGENE APEBU ANYIA CHIEF FRANCIS IRENE 4 PA. JULIUS IGBADUMHE ATEGIE CHIEF DAVID OMOGHIE 5 PA. PIUS OKOZI OKOZI CHIEF JOSEPH OKOZI 6 PA. OSHIOKE AGBEPUE IMHONIGHIE CHIEF THOMAS AGBEPUE 7 PA. JOSEPH AMIEKHAMHE ANWUKPE CHIEF JACOB ORBIH 8 PA. ERUA ALUOGHOR OGIHE CHIEF AZELAKE AKABELI 9 PA. PAUL IKHUMHI ERAGBHE CHIEF VINCENT OTSOI 10 PA. ALASA OSIGBEMHE UZOBONWU CHIEF MUSA ANETEKHAI 11 PA. ANTHONY AIGBA AGIAMHESOR CHIEF JOSEPH EDOGAMHE 12 PA. EMITSE ILEGA AIKPABEGHIE CHIEF BERNARD IKHANOBA 13 PA. IKIELU OMIAWA AKPHIOKHAI CHIEF OKPOBISA OMIAWA 14 PA. UNOADE AKO ALEGHE CHIEF CYPRIL OKHAKUMHE 15 PA. PAUL S. ELETA ANYORIA CHIEF BERNARD DAMAZA 16 PA. ANTHONY OGHENA APEKHORE CHIEF MATTHIAS ESUE 17 PA. INNOCENT ITSUOKOR ATOGWE CHIEF LAWRENCE IYEVHOBU 18 PA. MOMOH OMAKHIA EMHOEPO CHIEF GEORGE I. KADIRI 19 PA. CHRISTOPHER EKHASEMOMHE ENAMINO CHIEF NOEL IMHODEMHE 20 PA. JOHN IKHANE IKHANE CHIEF PATRICK IKHANE 21 PA. OSIMEGA OGAH IMELA CHIEF SUNDAY OGAH 22 PA. BENSON KASIMI IMHOMOH CHIEF FRANCIS UMAGOR 23 PA. SALAMI OPIKHARA IKIHINAEDE CHIEF JOSEPH OBEAKEMHE 24 PA. SIMEON OKOMILO INNIH CHIEF  JOHN OGEDEGBE 25 PA. RUFUS BELLO IRUME CHIEF JOHN IKEKU 26 PA. MUSA ITAKU OKHAKIA CHIEF VITAL ANAVHEOKHAI 27 PA. ANDREW OKHAMERA OKHATIE CHIEF LAWRENCE IKHIAGWA 28 PA. MICHAEL KANO ABU OSIMUA CHIEF MATTHIAS AKPAIBOR 29 PA. KAYODE OKHOTOR OYEMHEUNO CHIEF STEPHEN APAKHADE 30 PA.  JOSPEH OSHITSE UKHAMI CHIEF DANIEL OSHIOTSE 31 PA. MATTHIAS ISEDE UMOGBA CHIEF MATTHIAS ISEDE 32 NON-INDIGINS REPRESENTATIVE CHIEF ABDULLAHI ESHEIEMOGHE 33 NON-INDIGINS REPRESENTATIVE CHIEF YAYA YUSUF   H.H. CHIEF WILLY IDODE                                            CHIEF GEORGE KADIRI THE OKPHE-UKPI OF OGBONA                                   SECRETARY, OKPHE-UKPI-IN COUNCIL AND SUB-CLAN HEAD OF AVHIANWU Profile of HRH, Chief William Idode, Okphe Ukpi of Ogbona Williams Uloko Idode was born 4th April 1959 to Mr. Momodu Ojakpai idode and Mrs. Lametu Amiunomhene Idogho both of Ivhiobore quarters Ogbona. He left home very early to live with his uncle Dr. J. B. Idode in Benin City in 1970. He completed his primary education in Benin City at Arinze Primary School in 1972. Attended Western Boys High School Benin City 1972 -1977. Willie then left for Kaduna to start life on his own where he gained employment with Nigeria Defense Industry. He returned home to take up an appointment as teacher in 1979 due to pressure from his parents. The struggles continued for some time to go back to school and meet with financial and family challenges. He has to stay close to his father when the father became very sick because others were not around home. The father died in 1986. His death free him to go into business both local and international business (buying and selling), contract jobs, mining of solid mineral and later, petroleum products business. In 1996 he went into politics, served as ward chairman for eight years and as party Local Government Chairman

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Constitution of the Ogbona Elites Forum

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  CONSTITUTION OF THE OGBONA ELITES FORUM   Preamble:   Article 1: Name, Logo, Aims and objectives  SECTION 1: NAME The name of this organization shall be OGBONA ELITES FORUM (hereinafter referred to as the “OEF”). This shall be the umbrella body for: Ogbona Elites Forum on WhatsApp, Ogbona Political Elites Forum on WhatsApp, I’m an Indigene of Ogbona Group on Facebook, The Ogbona Elites Website, (ogbonaelites.org and Any other forum or platform that maybe established by the OEF for the purpose of achieving its objectives.   SECTION 2: LOGO The OEF shall have a logo depicting the social-cultural values it represents.   SECTION 3: AIMS AND OBJECTIVES The aims and objectives of the forum are as follows: To unite all elites of Ogbona extraction across the world, irrespective of gender, political and religious beliefs or affiliations or economic status, etc. To cross fertilize ideas that could foster the development of Ogbona. To support and defend the common cause of Ogbona and of one another. To showcase Ogbona cultural heritage. To serve as resource centre on Ogbona customary law, culture and traditions. To preserve, by relevant means, the historical heritage of Ogbona community and celebrate, and when necessary, reward those that have contributed to the growth and development of the historical and modern Ogbona community. While restraining itself from partisan politics, to act as a pressure group and mobilise support for and in favour of any Ogbona indigene who is contesting for a political position against an outsider and maintain a neutral status where such a political contest involves two or more Ogbona indigenes. Organization of events and forums for: The generation of positive ideas for the development of our community. Formulate action plans responsible for the development of the community. The mobilization of necessary human and material resources. The maintenance of peace and security in our community. Implement approved projects and community projects. Career talks and planning for our youth in schools. 9.      To acquire both moveable and immovable property as well as open and run bank accounts for the purpose of promoting the above stated aims and objectives.   ARTICLE 2: CHARTER AND AFFILIATIONS SECTION 4: CHARTER This organization shall maintain a charter in the state as a non-political, non-religious and non-profit socio-cultural organization. AFFILIATION OEF may, in line with its bye-laws and/or Constitution, work in collaboration with other persons or groups of persons in Ogbona for the purpose of achieving its aims and objectives   ARTICLE 3: MEMBERSHIP, DUTIES, OBLIGATIONS, RESPONSIBLILITES AND BENEFITS SECTION 5: MEMBERSHIP Membership of Ogbona Elites Forum shall be open to all indigenes of Ogbona, irrespective of gender. Such members must be gainfully employed and must not be students of secondary schools or undergraduates of polytechnics or universities. Postgraduate students who meets all the other criteria of membership contained in this constitution shall be eligible as members. Membership of Ogbona Elites Forum shall be open to spouses of Ogbona indigenes, provided that such spouses identify with, and are integrated into mainstream Ogbona, regardless of place of residence. Membership of “I’m an Indigene of Ogbona” Group on Facebook shall be open to all indigenes of Ogbona and to spouses of Ogbona indigenes, irrespective of gender or place of residence, including students and unemployed   SECTION 6: DUTIES, OBLIGATIONS & RESPONSIBLILITES OF MEMBERS All members shall uphold the ideals of the OEF at all times they shall uphold the values of Ogbona community and regard themselves and act as worthy ambassadors of Ogbona. Members are expected to observe the laws of the OEF at all times. Members are expected to contribute positively to matters relating to the entire Ogbona All members shall pay the prescribed annual contributions; levies and/or dues, voluntary donations only to the designated accounts of the OEF, to enable the organisation carry out its objectives effectively. Members are obliged to report incidents or matters that affect Ogbona community to the OEF through any of the platforms established for communication amongst Members shall ensure that they provide accurate information required to prepare and/or update the Register of Members from time to time. All members shall be entitled to a  free electronic copy  of  the  Constitution provided they are in a good financial standing. Members shall treat each other with mutual respect both in conduct and in words. The use of derogatory languagen a member by another shall attract severe penalty in accordance with this constitution. Members are required to pay all dues as may be specified by the Board of Administrators. Non-payment of dues by a member shall be considered equivalent to resignation. Such member’s name shall be deleted from the register of members, and cease to enjoy any membership benefits including but not limited to the right to vote and be voted for, unless extenuating circumstances are given or made known by such a member and accepted by the Board of Administrators. Membership is terminated if a member resigns by written notice to the Forum.However, if a member under investigation by the Forum resigns his/her membership prior to the conclusion of investigation, he/she stands expelled without prejudice to the Forum’s disciplinary procedure and shall not be readmitted; Should any member fail to pay his or her subscription as stated in this Article  (9) above, the Treasurer shall report accordingly to the EXCO who may cause the member’s name to be erased from the list of members by their order and there upon he or she ceases to be a member of the Forum. Any member entrusted with the property of the organisation shall handle such property with diligence and apply same solely for the purpose for which such property was entrusted in their care.   SECTION 7: MEMBERS’ ENTITLEMENTS AND PRIVILEDGES Subject to the provisions of this Constitution or as determined by the EBA, every member shall be entitled to vote and be voted for during the election. Members shall be eligible to use any of the platforms of the organisation, be it social media, library and resourceentres and participations in the forum’s activities. Members can

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The origin and meaning of the term Osinegba and Forms of morning salutations

Leave a Comment / History and Culture of Avhianwu Clan" /

The origin and meaning of the term Osinegba – By Aha Idokpesi Okhaishe N’ Avhianwu Among the Nupe stores of charms and amulets was the Egba. Egba was an amulet in the form of a ring and was worn around the upper arm. It was believed to supply superhuman strength to the wearer during encounters. It could also cause the wearer to vanish into thin air in the face of danger, the people were made to believe. This all powerful amulet did not however weaken the reliance of the people of Etsako upon the omnipotence of the Supreme God. They believed still that God transcends all other powers including the powers ascribed to Egba. So, they were confident that God could and would deliver them from the powers of Egba and grant them the strength to vanquish the wearers of Egba. Their slogan was ‘Osi on’ Egba’ meaning ‘God is greater than Egba.’ This slogan was contracted to read ‘Osinegba’ which is today the Avhianwu vernacular version of the name God. In the vernacular of Avhianwu Osi is the word for God. Forms of morning salutations – By Aha Idokpesi Okhaishe N’ Avhianwu Various forms of morning salutations today among the various groups in Etsako land are the casualties of the Nupe invasion and occupation of Etsako land and beyond. From these morning salutations it can be known what form of resistance, if any, a particular group put up against the Nupe invaders. That is, did the group seek safety in flight or courageously move to repel the Nupe attacks. The Nupe slave raiders were known for carrying out their raids and attacks on the people at morning and waking times. Alert cries by the people were given in codes. These were made to look as forms of salutations. As mentioned above, these alert cries among the various groups reflect the form of resistance each group put up against the enemies. Such groups as Avhianwu, Ekperi, Uzairue, Ineme, Weppa-Wano, Auchi and others were known to have sought safety in flight at the advance of the slave raiders. They had such alert cries as ‘Na-egbea’. Given etymologically, Na is an imperative meaning ‘Run!’ While Egbea is the vernacular word for ‘morning’. Na-egbea thus informed the natives of the immediacy to take to their heels as the Nupes advanced to carry out morning raids. The Ibies who would not give in to the slave raiders so easily made such a clarion call for arms as Agbe-lo. NA-EGBEA meaning ‘run away (this) morning’ and AGBE-LO which translates ‘they (the Nupes) are to be attacked’ or ‘Go for the kill’ have been retained by their inventors as morning salutations to this day.

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Imhakhena Leaves Ivhiarua – By Aha Idokpesi Okhaishe N’ Avhianwu

Leave a Comment / History and Culture of Avhianwu Clan" /

Imhakhena Leaves Ivhiarua – By Aha Idokpesi Okhaishe N’ Avhianwu Imhakhena, the son of Anwu, son of Azama, lived peacefully with the children of Arua, his nephews, at Ivhiarua settlement. Imhakhena and family settled at the present day Ivhiukasa in Ivhiarua. This accounts for why Ivhimhakhena (descendants of Imhakhena) to this day make their first stop at Ivhiukasa on arrival at Fugar for the Age-group Naming Ceremony during the puberty (manhood) initiation. Imhakhena, Mother Aleukoko and the children of Arua all shared a common settlement: Ivhiarua. At home, they ate in common. They led a life of sharing irrespective of the sizes of the extended families. For meals, Mother Aleukoko’s kitchen still remained the meeting point for all her children. Her children’s children also filled their stomachs from her kitchen. So all met here to have a stomach full of whatever was prepared to satisfy their hunger. The children of Arua and Imhakhena’s life together did not however continue indefinitely. Imhakhena had been both a hunter and a farmer. He was most of the time away from home on a hunting expedition. The vast forests bordering on his farmlands were his hunting fields. Imhakhena was notorious for his long absence from home. He was either working on his farm or atop trees lying in wait for game. He was however never left out in the sharing of meals. His share was always kept whenever he was expected. At times Imhakhena returned home when he was least expected. At other times he would fail to show up when he was most expected. There was that fateful day when Imhakhena left home in the small hours of the morning and was never at all expected back home. But he did come back to ask for his share of the baked corn (ikpeko or eko-oka) meal – his favourite food -that was reportedly prepared and eaten that day in Mother Aleukoko’s kitchen. He was told that not even a mouthful was left of it. Imhakhena was very bitter about what he termed unfair treatment meted out to him. Under his emotional outburst of anger (typical of a hungry man) he resolved to go back to his farmland where he could be alone and release surplus emotion. This was a measure very drastic in itself and very dreadful in its consequences, Imhakhena left that evening for the farm. And all was no longer the same thereafter. For several days, Imhakhena was away from home. His brothers, nephews and Mother Aleukoko were worried about him. After so many days of sojourn in the wilds, Imhakhena returned home and was received with joy. But none was half as joyful as Mother Aleukoko who was most worried about her youngest and bosom child. Imhakhena’s brothers hailed him ‘Uvie bh’ eko’ meaning ‘He who cried over baked corn (eko-oka). Though Imhakhena was home once again, his attitude towards home and all at home changed thereafter. He had begun making covert arrangements to make a home out of his farmlands. He would leave home for the farms only to return very much later than usual. His long absences from home became extraordinary and alarming. Each time he was asked for an explanation of his action, he would answer, ‘Ugbo onua (contracts to read Ugbonua) meaning ‘The farm is a long way away.’ He told them it was becoming increasingly difficult if not extremely impossible for him to be on the road with the same frequency as when his farm was near home. This continued for a long time until he left one day and never returned as he usually did. This time he took all his family with him. All his belongings he had hitherto transferred piecemeal to his farm. Imhakhena had established a settlement, a separate settlement. He was gone: away from his kinsmen and aged mother. Imhakhena had, however, not broken fraternal ties with his kinsmen. His brothers, nephews and all paid him constant visits, which he returned. They would not call him by any other name, during such meetings, but Ugbonua, teasingly. Anyone leaving home for a visit to Imhakhena would announce, “I go to see ‘Ugbonua’” The village Imhakhena established took the name Ogbona to this day. This had been a name coined from Imhakhena’s nickname: Ugbonua’. Oreokhiye is the tree that gave Imhakhena a shade and served as a warehouse for his farm and hunting implements during his farming and hunting expeditions. It was by this tree he built his farmstead, which later laid the foundations of Ogbona village. The name Oreokhiye as this monumental tree is known by to this day means ‘He who has come will not go back home (to parent Avhianwu, of course)’. The tree, Oreokhiye, is still standing to this day. It is located at the Ogbona traditional market. Mother Aleukoko Joins Imhakhena  Mother Aleukoko leaves home The lone figure directly affected by Imhakhena’s absence from home was their aged mother, Mother Aleukoko. She would rather be with Imhakhena alone than the many hundreds she was then left with. She hated to think that Imhakhena, her youngest child, was away – far away from her. She sorrowed over his absence. Her other children tried to make her see that there was no point grieving over the absence of her last born when she had them around her. She suffered in silence. Imhakhena’s separation from Mother Aleukoko was however for a short duration. As both fate and luck would have it, Imhakhena was reported ill. This was reported to Mother Aleukoko. Imhakhena’s indisposition had been a very good reason for Mother Aleukoko to leave home and join Imhakhena. She left home, as was expected, to care for her son at the latter’s farm (then a home for Imhakhena). Mother Aleukoko would not return home even when Imhakhena had been relieved of his illness. Her other children could not do otherwise but to send her belongings. Thus, Mother Aleukoko had joined her youngest child, Imhakhena, at the latter’s farm. The

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