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BRIEF HISTORY OF THE UNIVERSITY OF BENIN TEACHING HOSPITAL, COMPREHENSIVE HEALTH CENTRE, OGBONA BY DR. FELIX ORBIH AND GILBERT ODIOR

BRIEF HISTORY OF THE UNIVERSITY OF BENIN TEACHING HOSPITAL, COMPREHENSIVE HEALTH CENTRE, OGBONA, NOW CHIEF M.C.K ORBIH COMPREHENSIVE HEALTH CENTRE, OGBONA BY DR. FELIX ORBIH AND GILBERT ODIOR It will be difficult to understand the relationship or connection between UBTH and this great educationist and worthy son of Ogbona without a peep into the political antecedent of the man Chief Michael Clement Kadiri ORBIH. Chief MCK equipped himself with a Grade iii Teachers Certificate in 1946, followed by Grade II Teachers’ Certificate in 1948 in the same institution -St John Bosco’s Teachers’ Training College, Ubiaja. He had a very rewarding Teaching career with many of the students who passed through his tutelage as their headmaster in Primary Schools or their Principal at the Blessed Martins Secondary Modern School, Jattu. Uzairue, are now old Professors and distinguished professionals in various fields of human endeavours.  He made his foray into politics in 1954 when he contested and won the election to  represent his Clan at the Etsako District Council at Auchi as headquarters, on the platform of the National Council of Nigeria and Cameroun (N.C.N.C)  Party, led by Dr Nnamdi Azikiwe.  In 1957, he attended the Institute of Administration, Ahmadu Bello University. Zaria, where he obtained the Certificate in Local Government Administration. Towards the end of the British Colonial era, the Pre-Independence years (1956-1959), Chief MCK Orbih, acceding to the yearnings of his people, joined the Action Group (A.G) Party, under the leadership of Chief Obafemi Awolowo from Ikenne, Western Region of Nigeria. In 1957, Chief Orbih was appointed a member of the Western Region’s Advisory Board of Education. On December 12, 1959, Chief MCK Orbih took the big plunge into the vast National political landscape. He contested and won the Federal Elicitation into the House of Representative in Lagos on the Platform of A.G Party, thus becoming the youngest Member of Parliament (M.P) in the House, at Nigeria’s Independence on October I, 1960.  For five years, he represented his people of Afenmai Constituency well.  From his brilliant contributions to debates on the floor of the House, he left no one in doubt that his main reason for being in politics was for the socio-economic development of his people and country.  In and outside Parliament, the young and ebullient Honourable MCK exhibited his attributes of a man of strong and selfless character and infectious amity. With the first Nigerian Military Coup that overthrew the civilian government of Alhaji Abubakar Tafawa Balewa, on January 15, 1966, the political glamour of the First Republic was over and many politicians went underground while some fled the Country, but Chief Orbih like few others, and went back to his roots to continue his continue his private business among his people unmolested. After a long period of Military interregnum (from 1966, which included counter coups, change of governments, three years civil war and post- war reconstruction; the ban on political activities was lifted. Chief MCK Orbih became one of the founding Leaders of the National Party of Nigeria NPN)-one of the few new major political parties registered to contest elections for the Second Republic. The National Party of Nigeria, NPN presented Alhaji Shehu Shagari as its Presidential flag bearer while the Unity Party of Nigeria (UPN) and the Nigeria’s Peoples Party (NPP) presented Chief Obafemi Awolowo and Dr. Nnamdi Azikiwe respective flag bearers. A confident, courageous, an experienced political motivator, mobilizer and experienced organizer that he was, Chief Orbih decided to return to Parliament by contesting on the platform of NPN in the new elections scheduled for middle of 1979. MCK was fully aware he was going to run against his former Party its Flag bearer, then the Presidential flag bearer of the new Party UPN in the new political dispensation. As a well-known loyal and dedicated party leader, Chief Orbih with other leaders campaigned vigorously not only for his candidacy in his Constituency but also throughout the State for the NPN’s Gubernatorial and Presidential Flagbearers for the State and Country respectively. Election Day came. Voters, turnout was massive and impressive. Field report indicated that MCK. Obviously adjudged the most popular candidate, was coasting home to a very comfortable victory over his main opponent. The result from his constituency, which was awaited with keen interest was delayed for nearly 24 hours; by the time the results were announced the following day, the National Election Commission (NECO), declared MCK Orbih the “loser”, with their figures allegedly concocted by the known chief collating officer and chief returning officer from the area, to the chagrin and consternation of teeming NPN supporters who were spoiling for War. He told them to be peaceful and “leave things to God who knows best.” MCK would insist that Politics should not lead to the flow of human blood; if it does, it is no longer Politics but War! In the final analysis, Ambrose Ali, a Professor of Morbid Anatomy at University of Benin Teaching Hospital (UBTH).  won as the UPN Governor of Bendel State. Alhaji Shehu Shagari of the NPN, won the Presidency with very impressive showing against Chief Obafemi Awolowo, even in Bendel State. On October 1, 1979 Alhaji Shehu Shagari was sworn in as President of the Federal Republic of Nigeria in a handing-over ceremony by the Military Government of General Olusegun Obasanjo. Early in June 1980, the appointment of Chief MCK Orbih as Chairman of UBTH. Management Board was made, with others. The inauguration and first general meeting of the Boards of all the 10 Federal Teaching Hospitals at that time was held in Lagos under the Honourable Minister of Health in Lagos on 13th June 1980. In an official Congratulatory message to Chief MCK Orbih on his appointment, President Shehu Shagari, on 17th June 1980 wrote: “I feel particularly delighted to congratulate you on your appointment as Chairman of University of Benin Teaching Hospital. While you may not know it, your unsung attributes were more than sufficient to have secured you this responsible and demanding post. It was not

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Adams Trueman Ogbona Soccer Academy

Meet The man, Apostle Adams Abdulmuhamin Trueman Apostle Adams Abdulmuhamin Trueman, formerly; Suleiman Oshioke Adamu Yusuf, was born November 27, 1974 at the Military Barracks Kano. Parents: Mr. Abdul Adamu Yusuf, from the Oba Yusuf Royal family Agbede and Mrs. Baiketu Musa, also from Agbede Etsako West L. G. A. His late father lived in Ogbona in the mid/ late forties. Came into Ogbona with the first head master and was a good childhood friend of late chief M. C. K. Orbih and the former commissioner of police, Chief J. Oshiomhogho. Mr. Abdul Adamu Yusuf nick name was Barbarossa. He served in the Nigerian Army from 1957 and retired in 1979. Schools attended: Army Children School New Cantonments C. Kaduna. Rimi college Ungwarimi Kaduna. Government College Kaduna. College of Applied Business studies Kaduna Polytechnic Kaduna. Diploma in Theology. Northern Nigerian Bible School, Saminaka Kaduna. Certificate. From Project Philip Missions U.S.A. Diploma. Clinical Pastoral counselling. Radio School of the Bible. Via- Correspondence. Certificate. Advance Leadership Training course. Haggai Institute. U. S. A. Ex-professional footballer, with Azecole Division 3, Federal Republic du Benin, Fc. Lyon’s France. He is an Oriented Engineer. Social worker, Author, Entrepreneur, Preacher, Missionary and Teacher. Married to Evangelist, Joyce Itsoya Trueman. The daughter of Hajiah Muniretu Anetekhai of Okotor quarters Ogbona. The marriage took place on June 26. 2010 at The Gospel Ministries International Ogbona. They are blessed with Three wonderful kids. Annabelle Onotse Trueman. Aaron Oghie Trueman and Adriel Oshiokhayemene Trueman. He is the second non-indigenous resident minister at Ogbona after serving 16 years and counting, but have enjoyed the sweet privilege of being member of this great land by marriage. The Ogbona of my late father’s tales was of a people geographical and strategically positioned by heaven in Avhianwu clan and Etsako land to provide exemplary leadership, and traditional guidance. Adams is also serving exco in the Ogbona chapter of Etsako Central and Edo North CAN {Christian Association of Nigeria}. And also, an executive member of NAPS {Nigeria Association of Private School Owner’s) and now arson. All private school owners of Nigeria Edo North Etsako central chapter. Contributions to Ogbona community Have been privileged to single handedly champion the course of building descent place of worship for God’s people. And have also served as vice principal Monica group of schools. Iraokhor. Heritage Standard school, Ogbona and Blessed Sylatral group schools Fugar. He is the proprietor of the Gospel mission academy Okotor quarters, Ogbona. The only private school college left. Director at A/T Ogbona soccer academy and have via my defunct foundation aided young people to realised their academic dreams and also supported them financially to achieve their various trade establishments. He participates fully in the annual Ogbona Liberation program. Being among the very first group of ministers of the Gospel to anchor the first program. After 16 years I don’t see myself or children having any other home than Ogbona and I have a lot of great plans for the community which I am working on. I intend to open an orphanage soon and also a clinic. And the legacy I wish to be remembered for is youth empowerment and catalyst for community development. Well my football nick name was Dino. And I speak more of Hausa, English and French, just really began to catch up with my Etsako tongue. I got converted to Christianity on the 6th Of April 1999 at Pillar of Truth Church Rukuba road Jos, Plateau state. Adams Trueman Ogbona Soccer Academy A/T Ogbona soccer academy was inaugurated on the 27th of June, 2015 by Apostle Adams Abdulmuhamin Trueman, the resident, presiding pastor of The Gospel Ministries International Ogbona branch.  Apostle Adams Trueman is a Muslim pro stylite and an ex professional. The main aim of A/T, is to harness young talents, curb criminality and engage the youths in a global business that requires them putting off violence and to become; disciplined, dedicated and determined to succeed. We are the current defending champions in Etsako land, haven won the prestigious Akpogu cup. Hosted by Hon. John Akhigbe. Also, we have participated in the annual Mike Okhai Akhigbe cup, Edo state, non-division league one competition, Ambrose Ali annual memorial cup competition, Pastor Azeme Azena cup competition, Fan’s competition and we hosted our own competition in Ogbona and won. 3 of our boys have successfully obtained the international passport and would have traveled out last December but for financial reasons. We train Monday’s to Friday’s then attend class on Saturdays. For now, we sponsor ourselves by tasking and other means and we must not forget to announce our gratitude to his Royal Majesty High Chief Jackson Etokhana for supporting us with his bus throughout our journeys for the State league. And his Royal Highness Chief Williams Uloko Idode for his continual support. The academy is divided into four. A team. Our first eleven best players and substitutes. B. Alternative players. Feda team. Under 13-16. Female team. Made up of just girls from Ogbona and Iraokhor. Most of all team’s members are from Ogbona. We were also able to secure the Ogbona community Senior Secondary School field for our training ground with the help of chief Akpaibor and Mr. Julius Amhanesi. After obtaining a letter from the Edo state football Association which we are affiliated and also to the Edo state coaches’ association Edo north Auchi chapter.  

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HISTORY OF OGBONA COMMUNITY SECONDARY SCHOOL, OGBONNA BY ALFRED IDODE AND JOHN ANAWEOKHAI

  HISTORY OF OGBONA COMMUNITY SECONDARY SCHOOL, OGBONNA BY ALFRED IDODE AND JOHN ANAWEOKHAI Ogbona Community Secondary School was one of the projects solely conceived, funded and established by Ogbona Imhakhena Federated Union. The school started out as Ogbona Community Secondary School but later the word community was dropped from its name. The school is now referred to as OGBONA SECONDARY SCHOOL, OGBONNA 4TH OGBONA IMHAKHENA FEDERATED UNION CONFERENCE 1978 At the 4th conference held at the Imhakhena Primary School, Ogbona March 25th-26th 1978, serious discussions were held on the government requirements for establishing a secondary school: – Name, Site, Number of classroom blocks and many other preliminary arrangements that would quicken government approval for secondary school. After a thorough discussion on the issue, the conference unanimously agreed that since money would be needed to achieve any stage of the project, it should be wise to think of how and where to get the funds first. Decisions arrived at were: – Imposition of a grammar school levy on all Ogbona sons/daughters home and abroad. OIFU Lagos branch was mandated to work out a tabulated, convenient and meaningful levy to get started on the project. That defaulters would be denied access to performing, Okhei, marriage and burial ceremonies at Ogbona. Set up a committee at Ogbona to sanction defaulters etc. 5TH OGBONA IMHAKHENA FEDERATED UNION CONFERENCE 1979 November 11, 1979 another conference was held at Ogbona Imhakhena primary school to ratify the proposed Grammar School levy for Home and abroad. GRAMMAR SCHOOL LEVY FOR ABROAD Was already circulated by Lagos to branches and individuals since 28th April 1978 (see enclosures) GRAMMAR SCHOOL LEVY – HOME Was fixed as follows Every taxable adult and from the age group of Ifaorumhe (Obotsemeghie Age group) down to the youngest, should pay Men         –  Nl5 Women – N10 (From same age group) since the home   people were to be involved in direct labour of the project. GRAMMAR SCHOOL FUND BOARD OF TRUSTEES A three-man board of Trustees was then approved and appointed to operate and manage the grammar school fund. Chairman – Chief V.A Omadimhe, Treasurer-Mr. P.A Obeakemhe and Secretary – Mr. P.S.  Eleta Resolutions to enable board of trustees operate an account with the Barclays Bank, Auchi, (now Union Bank) were to be drawn up by OIFU, Lagos. OIFU, Auchi reported that the SCHOOL PROJECT RECEIPTS had been printed and ready for distribution to branches nationwide. REPORT ON THE PROPOSED GRAMMAR SCHOOL Chief (Hon) M.C.K Orbih reported that the site of the proposed Grammar School had been surveyed, inspected and declared okay by the health officials while mounting pressure for an early approval. Chief V.A. Omadimhe demanded to know what happened to the second suggested site on Ogbona – Fugar Road (Abughievhaegbe). Ogbona-Fugar Road suggested site was disapproved by Health Officials. LAUNCHING AND FUND RAISING 1980: – OIFU LAGOS was mandated to fix a suitable day for launching/fund raising for 1980. A successful launching and fund raising was organized at Ogbona under the chairmanship of Chief (Hon.) M. C. K Orbih. Some of the Highlights of the fund-raising events 1980: – His Excellency Demas Akpore, Deputy   Governor   of   Bendel State promised   Govt. support and cooperation with community Chief M.C.K Orbih N1,000 Chief (Alhaji) Inu Umoru N2,500 Chief K.O Abiola N 5,000 – A chieftain of NPN (Highest Individual Donor) Admiral Mike Okhai Akhigbe’s friends N19,500 – Represented by Mrs. (DR.) J. Akhigbe (Highest group donation). Major Francis Atsegwasi N500 Chief Tom Otsu N500 A. B .C Momodu N500 John Idode N100 Gregory Enegwea N100 Bernard Orbih. 100 bags of cement and 20 bundles of zinc – Quantify in monetary term at the time N450 Chief J.A. Odalumhe supervised and superintended everything and every work done in the school. His contributions cannot be quantified in monetary terms. Many other donors /contributors who made their contributions in cash and in kind to the successful completion of the great Ogbona Community Grammar School. God bless and reward you all richly in the Name of Jesus. Amen. By: Alfred Enetomhe Idode   THE FOUNDING OF OGBONA SECONDARY SCHOOL Until 1979 all Ogbona sons and daughters must attend post primary school outside of Ogbona, all efforts to get a secondary school for the community proved abortive but as fate would have it, Chief T. A. Osigbemhe became the permanent secretary in the Ministry of Education. With Ogbona man close to the seat of power, it became easier to create a synergy and channel all the concerns through him to the appropriate authority for quick and positive response. Naturally, the onerous task of drafting a strongly worded letter, pleading Ogbona case fell within the purview of Ogbona community in Benin which was chaired by Chief Vital Anaweokhai, and they rose to the occasion and indeed wrote a petition to the ministry of education and within the shortest possible time, there was a response with the request for a 200 hectares of land that included plan for future development .Very quickly, Chief M.C.K Orbih and Chief Odalumhe leveraged their good standing in the community to talk the land owners into giving out an expanse of land that almost doubled the size of the official requirement. Eventually, the land was secured, and work commenced in earnest with a six-class room and staff room structures. True to type, Ogbona people never saw it as a government project, but an opportunity to contribute individually and collectively to the development of their community. Every adult, both male and female were levied a certain amount each. The money was levied through the age grade structure thus making it almost impossible to beat payment. All bricklayers and carpenters donated their skills pro bono daily. Each age group was tasked with the responsibility of providing menial labour, including women. It was a project that signposted the limitless height that is attainable with a clear and well- defined singleness of purpose. All the various family and Imhakhena unions in all the major cities across Nigeria were also levied

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HIS ROYAL HIGHNESS Chief Willy Uloko Idode on page 32 of Today 7/1/2018, Sunday Guardian Newspaper

The Okphe Ukpi of Ogbona, HIS ROYAL HIGHNESS Chief Willy Uloko Idode on page 32 of Today 7/1/2018, Sunday Guardian Newspaper Though we are mainly farmers, we love making music and melody in Ogbona Chief Willy Uloko Idode, The Okphe Ukpi Of Ogbonaland ­­­- HRH Chief Willy Uloko Idode, The Okphe Ukpi of Ogbonaland Ogbona is a busy and rusty town founded about 1892 in Etsako Central Local Government Area of Edo State. The town is one of the agro-based communities in Edo State, where yam, groundnut, maize, cassava and cashew nuts are farmed in commercial quantity. However, despite being one of the state’s food baskets, Ogbona is mostly known for constantly producing top-rate musicians in and around Edo. These musicians, known for their rich melody, philosophical composition, rhythms and emotional music, are yet to be matched in that area. For instance, from the early 1960s to the late 1970s, an Ogbona son with the stage name, General Bolivia Osigbemhe, now of blessed memory, ruled the airwaves in Etsako and the former Bendel State, the present-day Edo and Delta States. Fifty-eight years after General Bolivia produced his first album, his music still evokes lots of emotions and nostalgia among Edo people, especially those from Etsakoland and its environs. Almost 30 years after Osigbemhe’s demise, such music giants as King Benjamin Igbadumhe, one of the late musician’s backup singers and lead guitarist, through hard work and consistency, has effectively stepped into the big shoes the music general left behind. King Benji, aka “Okeke” has effectively assumed the musical mantle from his former boss. Also contending for the musical crown in Etsakoland is one of the sons of General Osigbemhe known as “Young Bolivia Osigbemhe.” Over the years, he has also made his mark on Etsako and Edo musical scene. Recently, Palace Watch met the soft-spoken Okphe Ukpi of Ogbonaland, His Royal Majesty Chief Willy Uloko Idode, and the following interview took place: How come Ogbona people, who are mostly farmers, are better known today for their exploits on the Nigerian music scene? This should not be strange to anybody familiar with our history as a people. We are all musicians and music composers in and around my area. But before I go into details of why we produce great musicians in Ogbona, I would want to give you a brief history of Ogbona people. Ogbona was founded by Imhakhena, one of the four large communities that make up the Avhianwu clan. The town is one of the clans in Avhianwu in Etsako land in Edo State. Our people are mainly farmers. We farm such crops as cassava, groundnut, maize, yam, cashew nuts and palm oil in a very large commercial quantity. But as a loving people, who are generally hospitable and live peacefully with all their neighbours, we use our spare time or leisure time, to entertain guests. Ogbona people are generally actively involved in melody making in the evening, when we return home from our farms. Whenever we have feasts to celebrate after farm work has been done, we gather together to make music. Our grandparents were much involved in the act of entertainment so much so that, while growing up, music became part and parcel of our daily lifestyle. Today, we have days and special ceremonies, when music is the main focus of how we entertain ourselves. In such events as age grades, music, singing and dancing are the dominant factors. Our people are so much involved in melody and music making during such events that it is now a great thing of pride for every home and quarter in and around Ogbona to produce quality music composers and music makers. For example, we have such groups as ‘Erue’ and ‘Ijuege’ comprising men and women. ‘Aigbi’ is a group made up of old men and women. ‘Uke’ is another group made up of mostly women, but with the men playing drums and other instruments there. In all these groups, men and women make music with which they entertain our people. When masquerades make appearances in public, music and dance is one of the ways with which they entertain guests. So, in everything we do, music plays a dominant role. Therefore, it is a thing of great challenge and pride to our people to make music and compositions depicting events as they happen in and around our society. From this picture, it becomes clear that most of our people grew up with music, love and play music. But despite the tremendous progress or impact our children have made in that industry, the majority of the people are not living on music. It is from agriculture that we get our livelihood. We are, therefore, one of the leading food producing communities in Etsakoland in particular, and Edo State in general. The reason we became known for music and melody-making is that, as we were growing up, one must belong to a musical group. So, knowing the strengths and weaknesses of my people, I have, therefore, continued to encourage them to come out with the best in then. Since 1965, I thank the Lord that I am the first king to be generally accepted by the entire people of Ogbona kingdom. In view of this, there is a strong bond of unity among all the quarters in Ogbonaland. And for easy administration during my reign, we have decided to divide Ogbona kingdom into eight manageable quarters. So, today, the following villages make up the kingdom: Ivhiobore, Ivhiosano, Ivhitse, Ivhiobere (Ivhiatso), Ivhiorevho, Ivhioroke, Ivhianaga (Ivhioverah & Ivhiulaghua), Ivhiozima villages So, what steps are you taking to ensure that your people move from subsistence farming to mechanised agriculture, especially now that the government’s policies favour modernised farming? Farming is not our main occupation; it is also a tradition here, because no matter what you are doing, you must also have a farm. I must confess that in spite of all past and present governments’ propaganda about farming, we have never got any form

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Ogbona Elites Forum 2017 Score Card

Ogbona Elites Forum 2017 Score Card The Board and Executives of Ogbona Elites Forum (Admin) wishes to say thank to all our members. We are very grateful for believing in us and also helping to accomplish our programs. For a very young Forum, OEF achieved many things in 2017, among which are: Some of our achievements in 2017 Hired thirteen temporary teachers for various subjects in the secondary school whose monthly wage bill is about N 207,000.00. We also purchase N30, 000 – N100,000 worth of diesel every month to power water pumping machines (decreasing due solar power installed on some boreholes & raining season) In February 2017, we organized a Three-day workshop on the use of phonics, the latest technology in reading for teachers from the three primary schools in Ogbona to get the pupils well-grounded in reading. Purchased New Concept English and Mathematics books for JSS and SS Classes for the sum of N500,000 through donations from our members and families Organized the first Career day talks and seminars on cultism and restiveness, human capital development, entrepreneurship and counselling. (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.) In July, organized a two-day seminar for 37 teachers from the three primary schools in Ogbona. (The first day was on Re-Inventing the Ideal Teacher and Teaching Methodologies, while the 2nd day was on Re-Inventing the Ideal Teacher: Class Room Management & Control. We now have a functioning and up to date website “ogbonaelites.org. A total of 45 articles on Ogbona/Avhianwu Culture, Tradition, Announcements, Biographies, profiles of Ogbona sons and daughters and programs are posted at this website. Ogbona Elites Forum was registered with CAC and opened its own account at Zenith Bank Plc. We published 28 Profiles of Ogbona Sons and daughters at home and abroad and 30 Biographies of Ogbona sons and daughters that have passed on to the great beyond but their contributions to the growth of our community are not forgotten. We published an organogram of the Ogbona sub clan, the Okphe Ukpi palace and all the chiefs and functions. Had 4 major donation events in 2017 Donation for Books NGN 525,500, Help for needing students at Auchi Poly NGN 317,553, Educational support to Ruth Esiroh Brai – Auchi Poly NGN 100,000, Extra pay for our teachers NGN 144,000, Keep Apolonia Alive NGN 1,376,650, TOTAL NGN 2,463,703 We also received other donations from individuals for Website Development Cost and Refinement, and additional teachers for Ogbona Secondary school amounting total pledges of N450,000 and paid up of N266,000. Balance of these donations is being used to enroll 5 indigent students for WAEC and NECO in Ogbona Secondary School Out of all our donations, Keep Apolonia alive was a new height for us. Raised over a million Naira in less than 36 hours. Bravo. Two scholarships schemes namely The Chief and Mrs. M.C.K Orbih Financial Grant-In-Aid” for Ogbona Indigenes at The Nigerian Law School and IKHATUEKEWOR ASAPOKHAI SCHOLARSHIP were instituted through our scholarship scheme. We expect the first set of awards to be made in 2018 Established 16 adhoc Committees on various aspects of our community issues and plans. Membership Committee, Fund Generation Committee, Foreign and Local Support – Community, Primary Schools,  Secondary School, and Health Center, Education: Career Day Talks/Seminar for Secondary School and Community enlightenment and social programs Education: Scholarships, Grants and Support, Education: Teachers Recruitment and Performance Monitoring, Education: Professional Development Training for Teachers (Primary & Secondary Schools), NYSC Teachers/Health Officers, Debating, Quiz & Spelling Bee Competitions, Community Engagement, Agric Committee, Healthcare Committee, Website, Facebook and Fora Maintenance, External Relations and Engagements and Town Planning and Works Committee We had over 200 members earlier in the year but ending the year 2017 with 87 financial members, and 75 persons are fully paid up their 2017 annual dues.

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Chief Dan Osi Orbih Empowerment Program for Ogbona Community

Chief Dan Osi Orbih Empowerment Program for Ogbona Community In 2013 Chief Dan Osi Orbih gave out 20 Motorcycles to Ogbona youths and N50,000 to several persons each to start their own business as part of his empowerment program. In 2017, one of the recipients came back to thank him for the 2013 bike. The young man said he has used the proceeds of the Bike work to build his own house and has moved in with his family. This testimony encouraged Chief Dan Osi Orbih to do another empowerment program on December 27th, 2017 at Ogbona. This time around, he gave out 12 motorcycles, 8 Sewing Machines, 12 Grinding Machines and 1 generator. Ten (10) Bikes were distributed to youths in the various quarters of Ogbona, one bike to the Okphe Ukpi palace for messages and one bike to the vigilante group for quick response We encourage all the recipients to utilize their gifts to improve themselves and those around them. We hope to receive more testimonies like the one above Ogbona Elites Forum salutes Chief Dan Osi Orbih  

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ORE OKHIYIE (Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY)

ORE OKHIYIE (Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY) One mystery that has defiled logic and historical account is the totemic Ore Okhiyie tree. No one has anything concrete about the history of the tree. Its history is intertwined with that of Ogbona. In fact, from oral tradition, the tree predates the history of Imhakhena, the founder of Ogbona. Oral tradition has it that upon arrival from Fugar circa the 14th century, Imhakhena was enthralled by the magnificent tree and its dark green leaves. He could not help but sort cover under its alluring shade. There have been two theories about the tree, firstly, it’s meaning. Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY. The one that will live forever. There have been several postulations about who claimed immortality between Imhakhena and the tree. Imhakhena was known to be under immense pressure from his family, especially the mother, Alokoko to return home to Fugar having been pissed up with his brothers’ indolence. Imhakhena was said to be very defiant and uncompromising. He was said to have told them point blank that he would never go back, and he never did. It is also being sponsored in some quarters that the trees earned the name of immortality because of its longevity. Either way, both of have remained immortals, physically and spiritually. The second argument centers on the plausibility of the claim of immortality. Proponents of this school of thought are of the view that the real Ore Okhiyie died a long time ago and that what is seen green on the withered trunk is a latter day leguminous tree that came up accidentally very close to the base of the real tree. The actual state of things seems to give credence to this position as Ore Okhiyie seems to be made up of two trees. Then, nobody can say with precision when the leguminous tree engulfed the real Ore Okhiyie tree. Needless to say that any attempt to deconstruct the phenomenal Ore Okhiyie is as difficult and confusing as  St Augustine’s attempt to explain the mystery of the trinity of Godhead. One clear and indisputable fact about the tree is that it is not like any other tree seen anywhere else in the world. It has no known specie of any kind. It is not Obechie, Iroko or mahogany. It is a tall tree with big trunks. Parts of the roots are visible. No Ogbona child has  to be taught about the mysteries of the tree and the special place it occupies in the history of the community. No child, however stubborn, has ever dared to climb the tree. It is at the center of the Community and important meetings and events are held under its shade. As one grows up, he comes across the tree and he’s stuck by its awe and wonder. No matter how strong will one might pretend to be, the chipping sounds of birds would soon arouse his curiosity. However, whatever one says about Oreokhiye is just an academic exercise that cannot be verified. Nonetheless, if one is not fascinated by the great tree and its dark green leaves, the eerie feeling one gets as he approaches it, breaks one’s walls of defense.

ORE OKHIYIE (Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY) Read More »

UKPE NOKHUA (ONYE KHAKHA) BY JOHN ANAWEOKHAI AND GILBERT ODIOR

UKPE NOKHUA (ONYE KHAKHA) BY JOHN ANAWEOKHAI AND GILBERT ODIOR One distinctive, enduring and appreciable quality about Ogbona, nay Avhianwu tradition, is the recognition given to women of virtue. Such honour is never bought or influenced by whatever means but justly earned. Whoever is conferred with such honour occupies a special position in the comity of women. One of the basis upon which such honour is earned is through the performance of UKPE NOKHUA rite. As the name implies, it is rare event that is celebrated with rolled out drums. A woman who has lived very well with her husband and his family, would want to entrench herself permanently in the family. With the performance of UKPE NOKHUA rite, her position in her husband’s family becomes non-negotiable and cemented forever. She can never be forced out of the family. Nothing under the sun can chase her out of her matrimonial home. This perhaps, informs the rareness of the event and the age advancement of women who perform it. Any woman who so desires, carves a special chair with which she sits down all the time. A special stool with slight resemblance of UKPI is also carved. On the day of the event, her first son carries it on her head, thus becoming the leader of the long precession. If she is not blessed with a male child, the first daughter takes up the responsibility. A lot of efforts, time and money go into UKPE NOKHUA rite. Anything edible is cooked on that day. It is customary for one to reach out to her well-wishers not necessary to give her money but to prepare whatever they can as support for the event. No matter how well one is supported, the main meal, AKHE of Egusi soup and pounded yam must be personally prepare and presented by the rite performer. The Egusi soup is brought in big open earth pot. Well-wishers may support with any other food, the preparation and presentation of the main AKHE remains the exclusive task of the woman desirous of such honour. This refer to in the local palace as “Onye khakha”. With everything in place, the woman comes out in her native hand-woven wrapper of IGBOGANE with IDIBIE tattoos all over hand body. She also wears ASAMHA, elephant tusk on her legs. She is qualified to wear UGBAGHO, blue coral bead too. She moves majestically behind her first son with other well-wishers and all food carriers behind her in the long procession around the village. She is free to include any amount of money and present all to her husband and the entire family. UKPE NOKHUA can better be appreciated when situated in the context of OKHEI. In fact, it is the female equivalence of OKHEI with which the woman becomes an unofficial chief. List of women that have performed the ceremony in Ogbona in recent past: Omhonaya Edogamhe Omhonaya Ibrama (Aeroplane) Christiana Amina Erua Anabor Comfort Abakhue Atsegwasi Asabi Imhana Odior Angelina Nasamu Odior Theresa Uworati Anabor Martha Itsefia Orbih Alice Ibra Ogah Janet Azaigbor Alfred Enetomhe IDODE: This is a brilliant piece!!! In my opinion,there is NO BASIS to compare it to OKHE title holders, in fact it is higher than Okhe.It is equivalent to an Okhe title holder who has. performed the version of UGBO_EMA stage of Okhe title which admits holders to AVIANWU MEN’S ROLL OF HONOUR. UKPE NOKHUA title for women in Avianwu, admits them into Avianwu Women Roll Call of Honour. It is an EXCLUSIVE Club for women who have achieved in Avianwu and every Rite performer earns the title of ONYE_KHA_KHA,(Great Cook For Nation!!!)IT’S AN OFFICIAL TITLE PLEASE!!!! Both titles for men and women in Avianwu are achieved as a result of share determination and HARD Work!!! By Alfred Enetomhe IDODE.  

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How did the name “Etsako” come to be?

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

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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