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Etsako Central LGA and Ogbona Population and School Enrollment

1 Comment / Ogbona Population and Schools Enrollment /

Etsako Central LGA and Ogbona Population and School Enrollment ETSAKO CENTRAL LGA AND OGBONA POPULATION & SCHOOL ENROLLMENT ETSAKO CENTRAL LGA AND OGBONA POPULATION FIGURES Population: 21-03-2006 21-03-2011 Remarks Etsako Central LGA 94,228 107,850 Area: 660Km2 Density: 163.41/KM2 Gender: Male Female 47,708 46,520 Age Groups 0 -14 years 36,091 15 – 64 years 54,150 65+ years 3,979 Ogbona: 15,162  21-03-2011 Census Registered Voters: 4, 780 (Many of the adults are not registered and the youth do not vote) Number of Houses 748  21-03-2011 enumeration OGBONA JUNIOR SECONDARY SCHOOL STUDENTS ENROLMENT CLASS MALE FEMALE TOTAL JSS 1 56 55 111 JSS11 51 46 97 JSS111 60 57 117 JSS Grand Total 167 158 325 OGBONA SENIOR SECONDARY SCHOOL STUDENTS ENROLMENT CLASS MALE FEMALE TOTAL SS 1. 54 50 104 SS11 67 46 113 SS 111 80 50 130 SS Grand Total 191 146 347 GRAND TOTAL OF JSS AND SS STUDENTS ENROLLED  = 672 ASAMA PRIMARY SCHOOL OGBONA, PUPILS ENROLMENT CLASS MALE FEMALE TOTAL Kg1 8 6 14 Kg2 10 7 17 Pry 1 14 10 24 Pry2 13 17 30 Pry 3 19 16 35 Pry 4 15 16 31 Pry 5 17 18 35 Pry 6 21 23 44 Total Enrollment 117 113 230 IMHAKHENA PRIMARY SCHOOL OGBONA, PUPILS ENROLMENT CLASS MALE FEMALE TOTAL Kg1 22 20 42 Kg2 17 25 42 Kg3 25 22 47 Pry1 22 20 42 Pry2 24 20 44 Pry3 22 18 40 Pry4 19 23 42 Pry5 20 25 45 Pry6 30 20 50 Total Enrollment 201 193 394 OBOAREKPE PRIMARY SCHOOL OGBONA, PUPILS ENROLMENT CLASS MALE FEMALE TOTAL Kg1 16 10 26 Kg2 12 14 26 Kg3 28 23 51 Pry1 30 28 58 Pry2 40 39 79 Pry3 31 26 57 Pry4 31 27 58 Pry5 27 28 55 Pry6 52 38 90 Total Enrollment 267 233 500 OGBONA PRIVATE PRIMARY SCHOOLS MATER MISERICORDIEA NUR/PRY SCH. OGBONA [CATHOLIC] CLASS MALE FEMALE TOTAL Kg1 12 6 18 Kg2 15 11 26 Kg3 13 12 25 Pry1 16 12 28 Pry2 13 12 25 Pry3 9 17 26 Pry4 17 10 27 Pry5 16 12 28 Pry6 11 6 17 Total Enrollment 122 98 220 MARANATHA NURSERY/PRIMARY SCHOOL OGBONA CLASS MALE FEMALE TOTAL Pre Nursery 15 25 40 Kg1 10 19 29 Kg2 4 15 19 Kg3 11 12 23 Pry1 15 11 26 Pry2 5 7 12 Pry3 7 8 15 Pry4 7 7 14 Pry5 10 6 16 Total Enrollment 84 110 194 KINGDOM CONNECTION ACADEMY NURSERY/PRIMARY SCHOOL OGBONA CLASS MALE FEMALE TOTAL Pre Nursery 10 19 29 NUR1 18 21 39 NUR 2 25 25 50 NUR 3 27 14 41 Pry1 15 14 29 Pry2 12 10 22 Pry3 13 6 19 Pry4 10 9 19 Pry5 3 9 12 Total Enrollment 133 127 260 ST PETER’S MODEL (ANGLICAN)  NURSERY/PRIMARY SCHOOL OGBONA CLASS MALE FEMALE TOTAL Pre Nursery 7 8 15 Kg 1 6 5 11 Kg 2 6 7 13 Kg 3 4 5 9 Pry1 12 11 23 Pry2 2 6 8 Pry3 9 4 13 Pry4 2 7 9 Total Enrollment 48 53 101 THE GOSPEL MISSION ACADEMY, OGBONA (PRIMARY SCHOOL) CLASS MALE FEMALE TOTAL Kg 1 6 2 8 Kg 2 7 8 15 Kg 3 11 7 18 Pry1 12 7 19 Pry2 8 3 11 Pry3 8 8 16 Pry4 4 9 13 Pry5 11 7 18 Total Enrollment 67 51 118 THE GOSPEL MISSION ACADEMY, OGBONA. (SECONDARY SCHOOL) CLASS MALE FEMALE TOTAL JSS 1 2 5 7 JSS11 4 9 13 JSS111 3 7 10 JSS Grand Total 9 21 30 THE GOSPEL MISSION ACADEMY, OGBONA. (SECONDARY SCHOOL) CLASS MALE FEMALE TOTAL SS 1. 0 3 3 SS11 1 2 3 SS 111 SS Grand Total 1 5 6 GRAND TOTAL OF JSS AND SS STUDENTS ENROLLED  = 36   

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Etsako Names and meanings

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

Etsako Names and meanings There is something in a name that is why God changed Abram’s name to Abraham and Jacob to Israel. The meaning of one’s name depicts how the person’s life goes, so it is important to know the meaning of one’s name. The vernacular name of a person easily identifies the origin of the bearer or where he/she was born. The three big tribes in Nigeria proudly name their children in their local language as a symbol of identity, their origin. When a child is born, he/she is normally given a name. This is sometimes done immediately or after a certain number of days depending on the culture, believe system and traditions of the people. The baby’s name and the meaning of the name reflects the believe system of the people. This is the same for Etsako names. The good people of Etsako, like many other Nigeria tribes, commonly bear Islamic and Christian names. However, it is a very common practice among the Etsako people to bear names that are native to Etsako either as their main names or in combination with their religious or western names. Minority tribes like Afemai and some others shy away from naming children in their mother tongue. Because these names are no longer popular has cause many not to know the meaning of names in our mother tongue. To motivate Afemai people in naming their children/wards meaningfully in our mother tongue, these names are published. From this publication many who wish to name their children/wards in our mother tongue now have a source. This book is produced to encourage an Afemai person not to throw away Afemai/Etsako names that is our identity (There are books) Etsako language is developed to be comprehensive to take care of every aspect of life. The centre is acting on the word of God in Genesis two verse nineteen, to name whatever God or man created. After all, whatever name is a subject matter today was given by man and not an Angels. Our forefathers who were illiterate gave names, developed the language we use today before now, so we should advance our mother tongue beyond where they stopped. Start to learn the developed Etsako language today. The autonomous clans/kingdoms in Afemai land are currently administratively arranged as follows under the current six local government areas: Etsako East LGA, Agenebode: Agenebode, Emokweme, Ekwothor,Iviukhua, Okpella, Okpekpe, Iviukhua, Ibie, Weppa, Uzanu Etsako Central LGA, Fugar: Fugar, Ekperi, Ogbona, Anegbette, Udochi Estako West LGA, Auchi: Auchi, Agbede,Jattu, Afashio, Aviele Owan East LGA, Afuze Afuze, Ihevbe Owan West LGA, Sabogidda Ora: Sabongidda Ora,Luleha Clan Akoko Edo LGA, Igarra Igarra, Ososo, Somorika, Some of the most important towns/clans in Afemai land are Agenebode(Weppa-Wanno), Weppa, Emokweme, Auchi, Afuze, Iviukwe, Agbede, sabongidda-Ora, Igarra, Ekperi, Jattu, Fugar, Aviele, Okpella, Iviukhua, Ososo, Uzanu, Uzebba, Iviukhua, Weppa, Okpella, Somorika etc.   Male Names           Meaning Aanemhe None is greater than me Abiabekha None reject success Achakhobo Acha is a whiteman Adenomo A child cannot be changed Adoghie Chieftaincy is not purchased Adonoghie A ruler should not be changed Afegbua Family will not kill one Agbaunosi No one goes against the wish of God Azemoobo Let us leave each other Aziku Leave me alone Azimeye Let me live Dokpesi (Idokpesi) Secretly close to my angel Ebiade As I did not fall Idaewo I do not listen to gossip Ide             I won’t fall Idodo Flower Idonije I will not err before rulers Ife I am famous Igbiti I am stoic Oboareye Hand is used for living Obofe Hand produces fame Obozokha Hand creates success Oduwa Carrier of wealth Osiano From God we ask Osikhuemhe God sanctified me Osirenua God is the giver Umodumhe Foreigners cannot move me Unuevho Decision of the town Uwaoghena Wealth of God Vhazemeye You people should let me live   Female Names       Meaning Abakhue How else could one be clean Aghumeilei I only know my mind Akhagboke If we ask the world to distribute Ofe Grace Ojo First born of twins Omo Second born of twins Omone Child is greater   Iguelaezo I don not Judge them Ezolomhe They are not biased to me Obomeigie Is my hand i send – implies, I work and achieve with my hand Anavherokha You can take refuge in the hand of a hero Ayegbeni People do not wish each other to survive Izelakhu I am beyond my enemies Arugbele Foundation, what you achieve upon Oshione God is the greatest Ogiato Literally means thief but it’s actually given to children that are believed to have re – incarnated Anakhuagbo They do not run after life Oshiomole God is the owner Oshiorenua It is God that gives Oshioke It is God that shares Oyaoze Its because of somebody Oyarebu Its somebody that makes a people grow in number Afebu For Family to grow Okhuliaghue It is up (God) they look upon Oyaighua It is sorrow i forbid Oshiobugie It is God that creates way Izuagbe They cannot kill me Izuagie They cannot laugh at me Ibinoze I checked very well before choosing Ochuwa Somebody that brings wealth Omuwa A child of wealth Enaikele These are what i want Ekelebe I do not want enemies Eleta They do not know how to talk Emike   What i want Emake What people want Otse Beauty Orotseko Somebody that plants beauty Onotse The good one Osikhena It is God i am worried about Osilama It is God i am begging Etosteme They do not say good about me Imoinegame I have those that worship me Igezunia I have stopped complaining Igenegbai Men are complete Agbomeire It is my life i came to Omokhomo A child is a child Amanosi Nobody dictates to God 41A.Amhanesi           Nobody dictates to God   Amiosino You do not see God to ask ALIMIKHENA It is heaven i am worried about Amiemikhena I am not worried about anything Efua Light Imonikhe I have somebody i am waiting for Imoagene I have a man Anogbikpe They do not

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A Welcome Address By The Okphe Ukpi of Ogbona, Chief Willy Uloko Idode To Ogbona Federated Union, Annual General Conference

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A WELCOME ADDRESS BY THE OKPHE UKPI OF OGBONA, CHIEF WILLY ULOKO IDODE TO OGBONA FEDERATED UNION, ANNUAL GENERAL CONFERENCE Date: Saturday 15th April 2017, Place: Ogbona Town Hall  The meeting started at 10.15am with prayer said by Chief Obadele Ogboalo. The President, Mr. Gregory Enegwea welcomed the Okphe Ukpi of Ogbona, Chief Willy Uloko Idode and his Palace chiefs, all members and delegates to the conference. He thanked God for journey mercies granted to all. He further informed the house that Mr. Gilbert Odior is going to give a presentation about the Origin, Structure and Activities of Ogbona Elites Forum, while Abaye Igbadumhe will talk to the students about the importance of learning a trade along with their studies. The president called on the Okphe Ukpi of Ogbona, Chief Willy Uloko Idode to address the conference. He welcomed all members and delegates to the conference. He appreciated the contributions of the Ogbona Youth Forum and Ogbona Elites Forum and the contributions to the community. He urged the OFU as the parent body to carry along/embrace the OYF as they have some development projects they want to embark on. He believes that a combined efforts will yield better results for the community. He thanked the Ogbona Elites Forum for helping with the shortage of teachers at the Ogbona secondary school and currently the schools has more teaches than any school in the LGA. Other Areas Covered by the Okphe Ukpi of Ogbona He informed the house that the Ogbona Youth Forum promised to renovate their existing Corpers lodge and build additional rooms to accommodate more Corpers. He advised parents to always monitor their children or wards when they are home on vacation from schools to avoid mixing with bad gangs/cultists. He reported on the relative peace in the community and the police rarely have to arrest anyone. Because he does not always want to disturb the Ogbona indigenes in diaspora for the development of the community, they have asked those at home to be paying some levies towards the community development. Men will pay N1.000 each while the women will pay N500 each. The money is being collected by members of the various age groups for the development of the community. Relationship between Ogbona and Imiava, our neighbouring community is very cordial and they now exchange regular visits to help overcome the past issues and forestall future ones, however, there are some occasional frictions that are mainly attributable to our people. He informed the house the avhianwu clan rulers decided to create some more villages and each sub-clan was advised not to create more than 8-9 villages. At Ogbona, 8 villages were created with Akpagi as head with the Ikhaemhos in each village reporting to the Akpagi. Ivhiochie and Okotor have 3 villages/Akpagi each, while Ivhido and Ivhiorevho have one village/Akpagi each. An Akpagi now handle all issues in any quarters that the Ikhaemhos cannot handle and is only issues that the Akpagi cannot handle in their quarter that now come up to the Okphe Ukpi’s palace He thanked the OYF for their efforts at resolving the OFU Lagos branch issue and enjoin the Lagos branch to forget about issues and come together for the sake of our Community. He told the conference that, they have made some revisions to the marriage list that was earlier published. It now includes a certificate for N1, 000 and the eldest man now gets n2, 000. However, the Avhianwu clan has made a new list which now supersede that of the various sub-clans list. He will publish it as soon as it is finalized. He also said the payments during any marriage is dictated by the family and there shouldn’t be so much complains about the list as it is among the lowest in our state He reported the progress on the Esso sponsored building at Ogbona Secondary School. He reported that when completed, it will be the best school building the whole of Edo State He also reported on the federal government school and how he has being following up on it. He told the conference that NDDC has it in their budget to do the civil works within the school and the roads leading to the school. The Okphe Ukpi of Ogbona wished the house a fruitful deliberation and requested the house to excuse him to go and attend to other issues or engagements. There was a huge applause for the Okphe Ukpi of Ogbona by the whole house as he did not speak from a prepared speech rather he talked to the house from his heart. The OFU president thanked him for his presence and his eloquent speech.  

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A Chat with Okphe Ukpi of Ogbona, Chief Willy Uloko Idode on April 14, 2017

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

A Chat with Okphe Ukpi of Ogbona, Chief Willy Uloko Idode on April 14, 2017 Amateur reporting by Gilbert Odior, President Ogbona Elites Forum   How long have you been the Okphe Ukpi of Ogbona Installed as the Okphe Ukpi of Ogbona in 2010   What do you consider your major achievements so far? There has been relative peace and security in the community. Good relationship among Ogbona Children Better relationship with our neighbouring Communities Good relationship with our sons and daughters across the world There has been a few developments but looking forward to attracting some more development projects to our community Modernize our governing process with appointment of Akpagis, Isese and others   What are your major challenges and how did you overcome  Getting the people to understand my agenda and vision for Ogbona Issues between the palace and the village youths.  Will continue to organize enlightenment meetings with them Turn out at any meeting by the youth is very low but hoping it will improve with time   What is your vision for Ogbona? See Ogbona as one big family and trust among our sons and daughters Promote Development as one family Discuss issues and progress as one family Development in several areas including cottage industries, farms etc. Attract development projects to our community   What do you want from your subjects to improve the lot of the Community?  Embrace all associations that are for the development of our community Participation in the activities of the community and contribution of ideas and support to move the community forward Scholarships and foundations for our children to go to Higher institutions Visit home occasionally to fellowship with us and let your children know where you are from       If someone wants land at Ogbona, who does he/she approach? The Palace has a laid down policy on land allocation and resolving land disputes or issues. You approach your village chief or the Okhaemho for land The village chief will take you to the chairman of the land allocation committee (Currently Chief Lawrence Iyevhobu) Depending on your need, personal or commercial, the committee will work with you to get your required land   We heard that you have introduced some new form of governance at Ogbona. The avhianwu clan rulers decided to create some more villages in each sub-clan and advised not to create more than 8-9 villages. At Ogbona, 8 villages were created with Akpagi as head with the Ikhaemhos in each village reporting to the Akpagi. Ivhiochie and Okotor have 3 villages/Akpagi each, while Ivhido and Ivhiorevho have one village/Akpagi each. Only 2 Akpagis have been installed but most of them have been appointed An Akpagi now handle all issues in any quarters that the Ikhaemhos cannot handle and is only issues that the Akpagi cannot handle in their quarter that now come up to the Okphe Ukpi’s palace Under the Ikhaemhos who take care of all kindred issues, we have the Iduevhos that handle mostly family issues, domestic violence etc. Also reporting to the Okphe Ukpi directly are the “Isese” – currently the chairman is Kuku Anabor The Isese compliment the Akpagis by settling matters /disputes between family members and neighbours. Also reporting to the Okphe Ukpi is the security committee  

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An address at the Installation of Chief Jacob Orbih as Akpagi of Ivhido Village

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

AN ADDRESS DELIVERED BY CHIEF HON JOS AKHIGBE ALEMOH (JP) THE OGHIEANOR OF AVIANWU DURING THE INSTALLATION OF CHIEF JACOB ORBIH BY HRH WILLIAM IDODE AS THE SUB CLAN HEAD OF OGBONA AS THE UTOKHO UKPI NAPE OF OGBONA REPRESENTING THE IVHIDO VILLAGE OF IVHIOKHUA RULLING HOUSE OF OGBONA COMMUNITY. The Edo State Chairman PDP My Clan Head of Avianwu The Sub Clan Heads of Avianwu Clan The members of the political parties here present My Lords spiritual and temporal The galaxy of gentlemen of the press The good people of Ogbona Community. Ladies and gentlemen. 1 feel humbled to be called upon to chairman this epoch making ceremony in the life of the people of Ivhido in particular and the Ogbona Community in general. It may be difficult for the none-Avianwu who do not know much of our history to understand and comprehend the history that is being made today. I therefore ask for your indulgence to take a little of your time to go back and intimate you of the reasons why we are here. Anwu the father and founder of the Avianwu, migrated from Benin about the 16th century when Oba Ozolua ruled Benin Kingdom. The people of Avianwu had not settled down fully in their newly located settlement at IKPE (Okutegba) when the new king, ruling them then KING OMOAZEKPE began to give them worse treatment than the ones they received from the them Oba of Benin. Because of this unbearable treatment, Anwu and his four children Viz: UNONE, ARUA, URALO and Imhakhena (Ogbona) left IKPE (Jattu) in the company of Okpisai, Owai, Onotseakhale and other members of Weppa and Wano. The Ivhianwu settled in Ugbiogwa then to Ulumhogie in IVHINONE-FUGAR while Weppa/Wano continued the movement until they got to Agenebode. You may later know the meaning of Ulumhoghie and Agenebode. While at Fugar the children began to move out in search of good land for farming. This is the cause of the third and last movement. When IVHIARUA moved to her present location, Iraokhor and Imhakhena also moved to their respective places of habitation. Being the last son and the pet of ALOKOKO their mother, Aloukoko decided to stay with Imhakhena (Ogbona) leaving Unone and Arua behind at Fugar where Unone and Arua resides. Aloukoko stayed with Imhakhena (Ogbona) until her death and was buried therein. This is the reason why Ogbona has the authority to announce to the other three brothers when girls fit to be initiated into womanhood would start the process. Again, Avianwu by tradition do not eat python which represents Aloukoko our mother but, if by a mistake you eat it, you have to go to the shrine located at Ogbona built for our mother to appease her and appeal for pardon. Now, coming to the reason we are here gathered today, our people have their traditional way of ascending to the UKPISHIP, (the traditional symbol of the Avhianwu rulership.) To be an Okphe Ukpi – (SUB CLAN HEAD) in any of the four ruling villages in Avianwu, you must first be (1)      UTOKHO UKPI NAPE  (2)         UTOKHO UKPI NAE BHO (3)          EGBOI IKPISE (4)          EGBOISE (5)          OKPHE UKPI – This is the last stage which cannot be transferred or held in trust for the family. Stage 1 to 4 are held in trust for the ruling house /family. The hierarchy must come from ruling houses and the ruling houses as they were, were not, evenly distributed to the villages for some reasons which we do not know and so cannot explain. Some villages in the four sub clans of Avianwu were forgotten or omitted from the list of these privileged to have these ruling houses. Because of the present enlightenment and changes in the world, some families decided to enquire into what happened. While some caused enquiries to be made in their cases. Some went to court but the Ivhido, a village of intelligential in all fields of endeavor approached the matter quite intelligently and with the sense of responsibility. With this genuine and unprovoked manner the chiefs, elders, and youth of the ruling house met and unequivocally approved the community of Ivhido as a ruling house within IVHIOKWA. This creation should not have been possible if not for the understanding, gentility, and unassuming character of the willingness of His Royal Highness William Idode (Sub Clan Head of Ogbona Community). Finally, I want to appeal and advise our Highnesses, their Chiefs, and the parents of our children to as much as possible stop the youths in their respective communities to avoid criminality or abetting criminals for any reason whatsoever. I want us to obey the biblical statement in Proverbs Chapter 29 verse 1-2 “He who is often rebuked and hardened his neck, will suddenly be destroyed, and that without remedy. (2) When the righteous are in authority, the people rejoice but when a wicked man rules, the people groan.” We should be righteous and give good example if we should expect our children to do like wise Thank you for listening and May the Good Lord lead you safely back to your destinations. God bless the people of Ivhido, God bless the people of Ogbona and God bless the people of Avianwu   Chief. Dr. Jos. Akhigbe Alemoh (JP) Ogieanor of Avianwu Land   A WELCOME ADDRESS PRESENTED BY DONALD OGH1ELU ORBIH ON THE OCCATION OF THE PRESENTATION OF STAFF OF OFFICE -‘AKPAGI OF IVHIDO’ AND THE ‘UTOKHO-UKPINAPE’ OF OGBONA TO CHIEF JACOB UTU ORBIH ON THIS DAY 25th MARCH, 2017. The Chairman, Chief Joseph Akhigbe Your Royal Majesty, the Oghie Avianwu of Avianwu Kingdom. Alhaji Dauda Jackson Etokhana Your Highness, the Okpo-Ukpi of Ogbona, Chief Willy “Uloko Idode All other members of Oghie Avianwu in-council Present. All other traditional rulers present here My Lords spiritual and temporal, esteemed guests, Ladies and Gentlemen. It is a thing of joy for us the ‘Ivhidolites’ and the people of Ogbona to welcome you all to this historic occasion. We are most

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Churches in Ogbona, Edo State Nigeria

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Churches in Ogbona, Edo State Nigeria Directory of Churches in Ogbona Published by Anita Itsuokor Ayodele Ogbona: One of the four villages in Avianwu clan, nested along Agenebode road in Etsako Central Local Government Area of Edo State. At the time of this publication, there were 37 churches in operation. These churches comprise of different ministries. Download Directory of Churches in Ogbona  

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Origin, Structure and Activities of Ogbona Elites Forum

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ORIGIN, STRUCTURE AND ACTIVITIES OF OGBONA ELITES FORUM A presentation to Ogbona Apakhaide Union, April 2017 – By Gilbert Odior, President Ogbona Elites Forum Over 1000 accounts have been added to the said Facebook, I’m an Indigene Of Ogbona John Odior Anaweokhai set up “The Ogbona Elites Forum” on WhatsApp in October, 2016 to complement I’M AN INDIGENE OF OGBONA The Ogbona Elites Forum could not meet the yearnings and aspirations of every member owing to differences in religion and politics Two additional fora, “Ogbona Political Elites” and “Ogbona Christian Forum” were created to meet the political and religion interests of members respectively. Though, the Christian Forum has been handed over to The Ogbona Christian Association.   Click here to Download The Full Document: Origin, Structure and Activities of Ogbona Elites Forum

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Marriage Steps in Ogbona – By Deacon John Odior Anavheokhai

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MARRIAGE STEPS IN OGBONA – By Deacon John Odior Anavheokhai Marriage, like any other social institution in the world, is highly revered in Ogbona, indeed, Avianwu clan in general. It is much more than being ceremonious. It is a bond that binds people of different cultures background, taste and preferences together. It is an expression of maturity, a strict adherence to biblical teachings, deference and overt observance of time tested tradition. It starts with a boy seeing a girl, approaching and proposing to her. Once there is discernible or perceived sense of temperamental compatibility between both parties, the girl gives the boy the go ahead to see her parents, thus setting the stage for marriage negotiation to commence. It must be stated here that marriage processes in Ogbona are the same.it is immaterial whether the girl in question is an Adegbe /Onabor or Amhoya. Onabor or Amhoya is a girl given out in marriage to a spouse outside the shore of the four villages of Arua, Unone, Iraokhor and Ogbona that make up Avianwu clan. She is believed to have been sold out with no right of inheritance to her family property. Her children as it were, are not shared between both families. She is treated as a bona fide daughter of her husband’s family. Of course, her bride price is much higher. Adegbe is the opposite of Amhoya. She has unrestricted access to her family even when married.  According to Aha Idokpesi Okkhaishie N’Avhianwu in his book “The Descent of Avhianwu”, Amhoya at marriage becomes a bona-fide property of the husband who paid a very high bride price on her. By this type of arrangement Amhoya gains in her husband’s home the rights and privileges she has lost in her parents’ home. On the other hand, non-Amhoya at marriage remains the property of her parents because the husband has paid a very little bride price on her. A non-Amhoya retains her rights and obligations in her parents’ home. She can be removed at will by her parents or guardians. In the distant past some of or all the offspring of non-Amhoya could be adopted at will by her maternal ancestral household. In the case of adoption the women had nothing to worry about as the children who though by the unwritten constitution then became the legal property of the adopting household, would still be very much around in the community. But the husband would always be the loser. The situation however became different at the advent of the Nupe slave raiders. During the Nupe/Hausa slave raiding expeditions, the women of the non-Amhoya type of Marriage had no guarantee that her children would be left in the community. Her fears were genuine as taxes, ransoms and tributes were paid in humans. For this reason, a non-Amhoya had to establish a good relationship with her maternal (paternal – if this is applicable) ancestral household. Whether Adegbe or Amhoya, the marriage processes are the same as illustrated below STAGE ONE The suitor (boy) goes to his would be in law with the first gourd of palm wine known as Anyio ino gbor. (Enquiring drink). The drink is for the girl’s father alone though he calls a few people to join him in the brief ceremony. The girl is sent for and on arrival, she is subjected to series of questions. At the end her consent on the desirability of the gourd of palm is sort and if she answered in the affirmative, the palm wine is taken. She is not allowed to entertain any suitor again STAGE TWO The second stage is Iwukwe, acceptance keg of palm wine. Although the girl had given the father the go ahead to drink the first gourd of palm wine, the boy needs the consent of the prospective father in law too. The taking of Iwukwe drink is taken as the expression of that fatherly consent for the marriage to go ahead.  STAGE THREE The third stage is Anyio Ivhiera, the kindred’s gourd of palm wine. At this stage the Ivhiera are formally informed and the suitor is formally presented to the entire family. It is inconsequential if some of them had earlier been involved in the preceding stages. STAGE FOUR The fourth stage is Anyio Ede. The keg of palm wine for the entire quarter. At this stage the marriage can be contracted as who is who in the entire process has been well informed. At this stage also the bride price is paid and all necessary rites are performed. The boy can organize his friends to farm for his prospective in laws.  STAGE FIVE The last stage is Anyio Obekhai. Thank you gourd of palm wine. The young man appreciates his in law to be for accepting him and for giving their consent for the marriage to be consummated. Emmanuel Adamu *Adegbe/idegbe* are the female children married out from a family, every woman that is married out belongs to the *Idegbe group* in the parents’ family origin. *Amhoya* is the wife that is married into a family with a *bought fix bride price* her bride price, carry of drinks is totally different from the whole process in marriage, even if it is in the same community, *Amhoya* automatically belong the family idegbe group in the family she’s married to. An *Onabor* is the wife that is married into a family from across the river borders. *Adegbe vs. Onabor* The difference is that as man from Ognona you can marry Adegbe from same Ogbona depending on the bride price process and other presentations in marriage gifts. While *Onabor* is any woman/wife married from across the river boarders. Any woman that is married into Ogbona from Uzairue, Weppa-Uwano and Ebie (Imhiegba) belongs to the class of *Onabors* ————————————————– REVISED CUSTOMARY LAW OF MARRIAGE IN OGBONA WITH EFFECT FROM 22 NOVEMBER 2012. External Marriage – Amhoya/Onabor (This is a form of marriage where a prospective husband comes from outside Avhianwu Clan to marry an Ogbona girl)

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Footprints of Ogbona Sons and Daughters

Leave a Comment / Footprints of Ogbona Sons and Daughters /

FOOTPRINTS OF OGBONA SONS AND DAUGHTERS 1 First secondary school graduate: Mr. ABC Anaweokhai who finished from Africa College, Onitsha in 1949. Anthony Bartholomew Chiata Anaweokhai, popularly known as Mr. ABC was born on the 4th of April 1929 to the Catholic family of Cletus Anaweokhai.  ABC attended African College Onitsha for his secondary education. He finish in 1949, and got a job with Leventis stores in Port Harcourt as an accountant.  ABC Anaweokhai was an honest man who prided integrity above anything else.  He was an active member of Ogbona meeting in all the places he worked. He helped to unite then divided Ogbona meeting in Kaduna in the late 1970s. 2 First Catholic Reverend Father: Rev Father Dominic Azagbo: Fr. Dominic Azagbor holds a bachelor’s degree in theology from the Pontifical University of Saint Thomas Aquinas in Rome, Italy, and a bachelor of arts from the University of Ibadan in Nigeria. Rev. Fr. Dominic Azagbor professed his vows to the Order in 1988 and served in a variety of capacities at parishes in Nigeria and Ghana before being ordained to the priesthood in April of 2000. From 2002 to 2005, he served as assistant chaplain at the University of Ife, located in the Diocese of Oshogbo, Nigeria. From 2005 to 2009, he served as associate pastor at St. Jude Catholic Church in Mafoluku, part of the Archdiocese of Lagos, Nigeria. In 2010, Fr. Azagbor arrived in the United States and was assigned as chaplain to Geisinger Medical Center in Danville, Pennsylvania and he is currently located in Maine 3 First Pentecostal Bishop: Bishop Anthony Anyiador (Pentecostal). He pastored many churches in Benin City, Lagos, and other parts of Nigeria. He was consecrated in the Church of God Mission on 10th November 2001.  Anthony Anyiador is now the presiding bishop of Kingdom Connection Ministries, a network of churches in Nigeria with headquarter in Abuja. He is the first ordained bishop from Ogbona community. 4 First geologist: Gilbert Erelumhe Odior. Holds a B. S. and M. S. Degree in Geology from the University of Ibadan in Ibadan, Nigeria. An accomplished Geologist of over 34 years of proven successes in finding, developing and producing hydrocarbons in offshore Nigeria basin as well as in the Gulf of Mexico. Past President and Fellow of Nigeria Association of Petroleum Explorationists (NAPE), Member of American association petroleum Geologists (AAPG) and Past President AAPG-Africa Region (2012-2014), Nigerian Mining and Geoscience Society (NMGS), Certified professional Geologist by COMEG and AAPG and active in local organizations and Social Clubs 5 First Major Politician from Ogbona: M.C.K Orbih. First elected in 1954 as one of the pioneer councilors of the Etsako District Council in the first democratically elected Local Government as a fore runner of Nigeria Political independence granted in 1960. He was appointed a member of the Western Region Advisory Board on Education during the period of self-government that culminated in the end of the colonial administration from 1956 — 1959. Chief M.C.K. Orbih became one of the pioneer legislators in the newly independent Nigeria when he was elected as the member representing Afenmai East in the Federal House of Representatives from 12 December 1959 to 12 December 1964. 6 First state Commissioner from Ogbona: George Enetomeh Uwaya In 1994-1996, was appointed Commissioner for Education Edo State, 1996-1997 Commissioner Special Duties Edo State. George obtained a Bachelor of Science Degree in Geography from the University of Ibadan. He thereafter proceeded to Ahmadu Bello University, Zaria where he obtained a Post Graduate Diploma in Education. He also holds a Master of Science Degree in Geography from the University of Benin. During his carrier he was appointed Education Officer in the Ministry of Education North Western State from 1971 to 1975, Head Geography Department, College of Education Minna, Niger State from 1976 to 1991, and Examiner for West African Examination Council in 1986, Dean School of Art and Social Science 1991, Chairman Committee of Deans College of Education 1991. Late George Enetomeh Uwaya died on the 30th of January 1999. He Survived by wife and Six Children. 7 Commissioned Regular combatant Officer (military): Major Francis Atsegwasi followed by Lt Comdr. Emalumhe in the Navy. Major Francis Aigbona Atsegwasi (Rtd) was the first military officer from Ogbona to obtain a commission from the Nigerian Defense Academy, then the highest military institution in Nigeria. He was the Chairman of the then Care-taker committee of Etsako Central Local Government Area (2002-2003) 8 First Permanent Secretary, Director or Head of Government Parastatal: Chief T. A. Osigbemhe, Principal, Edo College, Permanent Secretary Ministry of Education in Bendel State. Chief T.A Osigbemhe (nicknamed FLAMES), Principal Edo College from March 1973 to September 1977. At Edo Co1lege he revived discipline staff and students and maintenance of high academic standard in the face of dwindling resources of the period. Chief Inspector of education of all schools in the Unified Teaching Service Board. Sole Administrator/Chief Executive officer of Bendel State Health Services Management Board 1978 -1980. Permanent Secretary, Ministry of Education on 21st November, 1980, even though he was one of the most junior officers among the Chief Inspectors of Education in the Ministry. Retired voluntarily on 17th January 1984, after 38 years in the Education Industry of Bendel State. Chief Osigbemhe was called upon by the Ogbona community to take up position of the Head of the Village – OKPHE·UKPI OF OGBONA in August 1994 9 Dr. Besiru Idode, Director General in the Public Service of Bendel state now Edo and Delta states. He was a Director General Ministry of Budget and Planning, Director General (DG) at the Directorate for Food Roads and Rural Infrastructure. (DFFRI and Sole Administrator Ika Local Government Authority, Agbor. 10 First Lawyer: Barr Ekhasemomhe: He gained admission to the Present day Obafemi Awolowo University, Ile Ife in 1970 and studied law and graduated in 1973.He went to the Nigerian Law School and was called to bar in June, 1974. Bar. Thomas Ekhasemomhe did his mandatory National Youth Service Corp program in the old Benue Plateau State from 1974 to 1975.

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Okhei Traditional Title in Avianwu Clan By Evangelist Godwin Eshiekhai Asekomhe

Leave a Comment / Avhianwu Clan, Biographies of Ogbona Past Leaders /

Okhei Traditional Title in Avianwu Clan By Evangelist Godwin Eshiekhai Asekomhe  PART ONE Avianwu Clan is made up of four communities namely: Ivhiarua, Ivhinone, Iraokhor and Ogbona. These four male children are the direct biological children of the same parents (i.e. Anwu the father and Aleokoko the mother). The four communities uphold and practice the same cultures/traditions that binds them together as one indivisible entity. An entity with One Clan – One destiny. One of the cultures that binds them together is Okhei Traditional Title. Okhei Tradition is one of the most exclusive enduring social institution in Avianwu culture. Initiation into Okhei Title is the exclusive preserve of male (male children, youths and adults) only. Initiation into Okhei Traditional Title is a traditional priestly ordination into priestly cult in traditional society, hence every Okhei Title holder is called and addressed as OBOH. Okhei Traditional Title is so important to the culture of Avianwu Clan such that initiation into the cult is the most necessary and important qualification to the conferment of any of the traditional titles in the Clan that culminate in being enthroned an Okphe – Ukpi ( Ukpi Drummer i.e. Community Head), which is the apex chieftaincy title in Avianwu Clan culture. This connotes that no one can be a traditional ruler if one is not an OBOH – that is Chief Priest. A male member of the traditional society who is not initiated into Okhei Title is considered as a mere and mean man and of no value in the Land. Hence such man is called OGBARI. Any OGBARI cannot aspire to attain any social status and position such as Oghiebo, Utokho – Ukpi, Ogbor – Okpise, Priest nor Chief Priest to offer sacrifice to the gods, nor any other traditional political position in the Clan. PART TWO Is Okhei traditional Title in Avianwu Clan our inheritance bequeathed to us by our forefathers? What is the origin of Okhei Traditional Title in Avianwu Clan? ORIGIN OF OKHEI TRADITIONAL TITLE IN AVIANWU CLAN. Okhei traditional Title in Avianwu Clan is not originally Avianwu Clan Cultural heritage bequeathed to us by the founding fathers of the Clan. From Avianwu Clan historical antiquity Okhei Title tradition was borrowed from “Ebu” which means “IGBO”. It is a (cross – culture) borrowed from Igbo land by some of our elders in the past. (Descent of Anwu by Ekpeshie). In Igbo Land, it is called “Ozoh traditional Title” without which no man can wear the traditional Red Cap, nor conferment of traditional chieftaincy title, nor be elected into traditional political offices nor regarded or respected in the committee of elders just as it is done in Avianwu Clan. THE PRACTICES AND THE ISSUES INVOLVED IN INITIATION INTO OKHEI TRADITIONAL TITLE. I will like to begin this section of our discourse by saying: (1). I am an Okhei Traditional Title Holder. (2). I have studied extensively on the subject of Okhei traditional culture in Avianwu clan. (3). As a deliverance minister, I have travelled far and wide in Igbo Land uprooting and destroying evil idols, deities altars etc. So I have knowledge of these issues. From historical and demonological and deliverance studies, practical life experiences and testimonies of one delivered from the demon of Okhei, it is observed initiation into Okhei traditional title involves a high level of paganism and occultism rituals and sacrifices to gods and spirits.   PART THREE OKHEI TRADITIONAL TITLE IN AVIANWU CLAN: RITUALS AND PRACTICISES Okhei Traditional Title in Avianwu Clan is the official traditional initiation and ordination into traditional Priesthood without which no male member of the traditional society can aspire to any social status, position or perform rituals and sacrifices to the gods of the land. Okhei traditional title is the most controversial cultural heritage in that it involves a very high level of pagan rituals and sacrifices. Initiates from between early 30s and 90s will affirm to these assertions. Some of such rituals and practices are: Iluobo-Okhei (Initial Okhei planning sacrifice). Decoration of traditional Olibo Stick. Decoration of initiate with traditional white chalk in preparation to going to Ogwa- Nikeke and Ogwa – Nokhua (small & big forest). Leading the initiate to both forests for rituals, sacrifices, dedication and taking oath of initiation accompanied with heavy drumming. On the way to the forests the initiate make sacrifices with “Asa” yam flour mixed with palm oil with roasted house rat and a fish on top of a small earth ware clay pot placed in the left hand of the initiate. Planting of a hen feather and pouring of palm wine on the way to both forest for rituals and sacrifices. Carrying of a long square basket called “Itsakpa” covered with a piece of white cloth and decorated with palm front and two hens by a boy considered and called servant of the new Oboh (To be continued). PART FOUR OKHEI TRADITIONAL TITLE IN AVIANWU CLAN: RITUALS AND PRACTICISES  (Continuation) Bowing down and worship any Iroko and Olibo trees on their way to and in the big forest. At the forest the chief priest order the initiate to run round an Iroko tree seven times. The chief priest strangles a life chicken to death and uses it to hit the chest of the initiate and also wave it around his head seven times. The initiate places his right leg on the stem of Iroko tree with citation of incantations by the chief priest (Ogiebo). Invocation of an evil spirit on the initiate which makes him stagger like a drunkard. Oath taking and vow of dedication at the big forest (Ogwa Nokhua). The oath and vow of dedication goes thus: ULOKO NA OGWA EEE, IREGBEMHE NE MHO- meaning “IROKO TREE OF THE FOREST I DEDICATE MY SELF TO YOU. After certain pronouncements by the chief priest (Ogiebo), the initiate makes a final pledge to the shrine in the forest and promise to keep the oath of secrecy of the testimony. PART FIVE OKHEI TRADITIONAL TITLI IN AVIANWU CLAN. TABOOS,

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