• +234 817 206 7105
  • ogbonaelitesforum@gmail.com
  • Close 52, House F46, Victoria Garden City, Lagos
Donate

admin

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

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

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

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

Ogbona Elites Forum 2017 Score Card

Leave a Comment / Ogbona Elites Forum /

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.

Ogbona Elites Forum 2017 Score Card Read More »

Chief Dan Osi Orbih Empowerment Program for Ogbona Community

Leave a Comment / Ogbona Elites Forum /

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  

Chief Dan Osi Orbih Empowerment Program for Ogbona Community Read More »

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

Leave a Comment / History and Culture of Ogbona /

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

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

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.  

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

How did the name “Etsako” come to be?

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

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

How did the name “Etsako” come to be? Read More »

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

Leave a Comment / Avhianwu Clan /

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

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

List of OEF ad-hoc Committees, Leads and members

Leave a Comment / Ogbona Elites Forum /

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

List of OEF ad-hoc Committees, Leads and members Read More »

Report of the greater Ogbona through quality education

Leave a Comment / Ogbona Elites Forum /

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

Report of the greater Ogbona through quality education Read More »

Copyright © 2019 | Ogbona Elites | All Rights Reserved.

Developed by Aretus IT Solutions