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The Future We Want: Leveraging Avhianwu Culture for Sustainable Social and Economic Development in a Changing World, Chris Osiomha Itsede, PhD, MNIM

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THE FUTURE WE WANT: LEVERAGING AVHIANWU CULTURE FOR SUSTAINABLE SOCIAL AND ECONOMIC DEVELOPMENT IN A CHANGING WORLD Chris Osiomha Itsede, PhD, MNIM BEING TEXT OF A KEYNOTE ADDRESS DELIVERED AT THE AVHIANWU SUMMIT HELD AT OGBONA ETSAKO CENTRAL LOCAL GOVERNMENT, APRIL 6, 2015 TABLE OF CONTENT Introduction Culture in Traditional Avhianwu Society Exposure to External Cultures Coping with a Changing World an Agenda for Cultural Reforms Conclusion 1 INTRODUCTION The objective of this paper is to examine the nexus between Avhianwu culture and the social and economic development of the society. Over the past decade or so, development indicators and data on the cultural sector have cast into bold relief the evidence that culture can be a powerful driver for sustainable development with community-wide social, economic and environmental ramifications. In Nigeria, the entertainment industry has grown exponentially in recent times that it is now a significant sector in the nation’s new GDP classification structure. At the global level, lessons learned from the United Nations Millennium Development Goals (MDGs) demonstrated concretely the power of culture to respond to such challenging issues as gender, health, education and environment. What is more, the cultural sector has a high capacity for employment creation across the whole spectrum of the skills mix in the economy – absorbing thousands of unskilled, semi-skilled and highly skilled workers in direct and indirect employment. What is Culture? According to Gold bard (2004), culture is the sum total of human ingenuity: language, signs and symbols, systems of beliefs, customs, dance, arts, clothes, foods and cuisine, tools, toys, trinkets, the built environment and everything we use to fill it up. Like most concepts in the social sciences, culture has evaded a universally accepted common definition. Some see it as the sum of the beliefs, knowledge, skills, customs, festivals and ceremonies, fashion, and traditions that are available to the members of a particular society. For the purpose of our discussion today, we define culture as a way of life of a people, that is to say, the behaviors, knowledge, beliefs, values, customs, art, music, symbols that they accept, generally without thinking twice about them and that are transmitted from one generation to the next. In other words, culture is the collective programming of the mind that sets one group or category of people apart from another. Culture is a people’s group identity. Every culture is characterized by eight basic elements: Language; Daily Life, Economy; Religion; History; Arts; Social Groups; and Government. Every culture would include core values and beliefs, such as trust, honesty, integrity, respect for others, individualism, communal orientation, patience, determination and family devotion. Although this is not an academic gathering, I will preface our discussion this morning with a rapid overview of the recent debate on culture whose importance has become so compelling such that the United Nations General Assembly recently passed a special resolution urging members to mainstream culture into their development policies and strategic calculus. The UN further underscored culture’s intrinsic contribution to sustainable development. The Cultural Debate As culture is dynamic and changes, albeit slowly, overtime, so has the notion and its place in the society’s scheme of things evolved over the years. Sociologists, anthropologists, psychologists, and economic development experts all agree that culture has a significant impact on the developmental trajectory of different societies. Adam Smith, arguably the founder of modern economics, argues in his 1776 seminal book, “The Wealth of Nations” that man is essentially motivated by the pursuit of his own interests, and contributes to the public interest in a system that is self-regulating. Smith nonetheless recognized that the “pursuit of personal interests’1 involved much more than just making money. Hence, his later work, “Theory of Moral Sentiments”, deals with what today we would call cultural values. Seventy years later, John Stuart Mill made the same point when he noted that cultural constraints on individuals could have a stronger impact on them than the pursuit of personal pecuniary interest. Max Weber, the German social scientist, writing in the early 20th century, outlined how cultural factors, including religious values, could drive economic output. Weber contended that the Protestant work ethic, spurred by Reformation teachings that the pursuit of wealth was a duty, inculcated the virtues needed for maximum economic productivity. Thus, European Protestants were more productive than Catholics. He drew parallels between Germany and Great Britain, for instance, compared to the Catholic nations of Ireland, Spain, Portugal and Italy. Today, development experts have no illusion about the significant contribution of culture to developmental outcomes. The Importance of Culture What is it that makes some countries to do very well, while others fail to make the mark even when they all have comparable requisite economic factors in place? Why have countries like Nigeria, Indonesia and the Philippines, despite their relatively robust resource endowment and a well-educated population, lagged in development? The theory lists preconditions for economic development: good governance, a stable political system; rule of law backed with effective enforcement to ensure sanctity of contractual agreements; an enabling environment for domestic and foreign investors; an efficient and non-corrupt the public service. Quite a robust list, but it still does not add up. What is the role of culture in the development process? Why do some ethnic groups that are even minorities in other cultures do so well in business that they leave others in the dust? Amy Chua raises this question in her book “World on Fire”. She tells us that ethnic Chinese in the Philippines, accounting for less than two percent of the population, yet they control 60% of the nation’s private economy. This includes the country’s four major airlines and almost all the banks, hotels and shopping malls. Chinese ethnic minorities also dominate business in other Southeast Asian countries, especially Indonesia, Thailand, Burma and Malaysia. Chua observes that all over the world, examples abound of what she calls “dominant minorities”-ethnic groups that have demonstrated a remarkable ability to succeed in business wherever they may live. In Russia, six of the seven billionaires that

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Communiqe issued by Avhianwu People on their First Summit held on 19th Day of April, 2014, at Yerimah Hotel, Fugar

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COMMUNIQUE ISSUED BY AVHIANWU PEOPLE ON THEIR FIRST SUMMIT HELD ON 19TH DAY OF APRIL, 2014, AT YERIMAH HOTEL, FUGAR WITH THE THEME: UNITY,PEACE AND PROGRESS IN AVHIANWU LAND (UPPA) The first Avhianwu summit under the auspices of Ogieavhianwu – in- C0uncil took place on 19th April, 2014 at Yerimah Hotel, Fugar unde the distinguished Chairmanship of Chief (Sir) James S. Imhoede with eight resource persons delivering papers on diverse fields and disciplines: The maiden summit was attended by sons and daughters of Avhianwu drawn from all walks of life with representations from traditional Institutions, Associations, Clubs, Towns Unions and Quarters. 1.An interim management committee headed by Chief (Sir) J.S. Imhoede with the eight resource persons as members was constituted to recommend measures that would put Avhianwu on a path of irreversible progress and development, and to ensure the sustenance of the ideals of the summit. 2.As a corollary, the summit shall be held on yearly basis with the interim Management Committee saddled with the responsibility of soliciting for funds from Avianwu sons and daughters and other legitimate sources. 3.The summit shall provide a veritable platform for cross­ fertilization of ideas among Avhianwu people for the progress, development and unity of the clan; 4.Recognizing the place of culture in the developmental process, the need to preserve and protect our identity and cultural heritage, the summit mandated the interim Management Committee to recommend measures and steps to adopt in order to revive and strengthen our culture and customs bearing in mind the dynamics of the modern society. 5.The summit commended the Council of Chiefs led by the Ogieavianwu-designate, Chief Jackson Etokhana, the current Okphe-Ukpi ofIraokhor for their bold initiative and foresight in putting together the August Summit and prayed for peaceful and fruitful reign in their respective traditional villages. 6.In total recognition of the fact that development and progress can only thrive in an environment devoid of rancour and mutual recriminations, the summit enjoined the Og1eavianwu­ in-Council to, as a matter of utmost urgency, take steps to resolve the lingering disputes in the Clan. 7.ln furtherance of the resolve to revive and modernize our raditional practices, where appropriate, the summit mandated the interim Management Committee to work out modalities that will give our traditional mode of dressing a pride of place m all our traditional ceremonies. The summit equally mandated the Committee to consider the possibility of holding Esi Festival on the same day throughout the Clan. 8.The summit commended the organizing committee led by Okhaemhor Akpaibor for the wonderful job and patriotic zeal which made the summit a huge success. 9.The summit noted with satisfaction, the pledge by some of our illustrious sons and daughters present including, Hon. Emmanuel Momoh, Chairman, Etsako Central Local Government and Chief Mike Oghiadomhe, former Chief of Staff to President Goodluck Jonathan to support subsequent summits financially and morally. 10.The summit was declared closed by a common resolve by participants to promote and defend collectively the unity and cultural heritage of Avhianwu people. Barr. James A.K. Akhigbe Interim Secretary Avh/Or wu Management Committee Chief {Sir) J.S. Imhoede Interim Chairman Avh 1anwu Managemenr Commmee

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Revised Customary Marriage Requiremeimts for Marriage Between Anwu Sons/Daughters, Applicable in Ogbona

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THE PALACE OF THE OKPHE UKPI OF OGBONA Chief Willy Uloko Idode Okphe Ukpi Palace Ivhiobore, Ogbona REVISED CUSTOMARY MARRIAGE REQUIREMEIMTS This marriage is between Anwu Sons/Daughters and It is therefore applicable in Avhianwu federation, especially in Ogbona. 1.FOR THE FATHER-IN-LAW a. Anyio ope – one carton of beer and one hot drink (first day of introduction) b. Five jerry cans of Palm Wine c) Five Cartons of Beer-Two cartons out of the five cartons of beer mention above belong to the brother-in-law (Ivhiera), others are for the quarter (Ede) 2.IZISOMHl (Engagement) N500 (Five Hundred Naira) 3.BRIDE PRICE N5, 000 (Five Thousand Naira) 4.FOR THE MOTHER IN-LAW a. ISOMHI-IGBIGHU N20, 000 [Twenty Thousand) b. IKA AND EKO or N 10,000 {Ten Thousand Naira) c. Twenty-one (21) Tubers of Yams d. EGWU-EKA (One she goat for the Mother-in-law) 5.OTHERS -REQUIREMENTS a. AKPOGEGE TWO PERSONS FIVE HUNDRED NASRA EACH (N 1,000) IDI-IBIE (BODY DESIGN) N1, 000 b. IBETO (PLANTING OF HAIR] N1, 000 c. IRODE (2 WOMEN ESCORT) N1, 000 d. (NWOBOVHARE (Handing over the girl to the bride) (N 1,000) 6.COSMETICS FOR THE GIRL a. A box of clothes of the girl’s choice. b. 3 Big Saturday Night Powder, c. 8 bottles of pomade (AVIOBO) d. One Umbrella (AKPAKPA). e. 2 Lipsticks {ALUEUNO). 7.AKHEIRQDE (APPRECIATIQN FOOD TO THE BRIDE FAMILY) All the cooking should be done according to the custom and tradition 8.AMHO-OYA (IPABUA) Bride price (seven thousand Naira). 9.Any man who impregnates a female and had a child without paying the bride price for a period of one year shall pay N50, 000; one carton of beer and One Jerrycan of palm wine to the community. Thereafter, the man shall negotiate marriage requirements with the Bride’s family to claim the child/children. 10.Any man who denies pregnancy and Medical Doctor’s report prove otherwise, the man shall pay N65, 000 (Sixty Five thousand) to the community and thereafter negotiate marriage requirements with the family of the woman. If 9 & 10 above are rejected by the man the child/children belongs to the woman family. HRH Chief Willy Idode Chief George Kadiri The Okphe Ukpi of Ogbona Secretary: Okphe-Ukpi in- Council 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)   For the Girl: One Large box of clothes of assorted types of the girl’s choice For the Mother: One bag of rice One tin of palm oil One tin of groundnut oil Two bags of salt Twenty five tubers of yams One basket of dry fish (bonga) Forty Coconuts Five bunches of Plantain One SHE Goat Three bottles of Honey Bride price for Mother (10,000) Akara, Eko and River fish (Equivalent N10,000) For the Father: Jerricans of Palm wine – Five (5) Cartons of Beer assorted – Ten (10) Bottles of hot drinks Six (6) Bride Price for Father (50,000) Okphe Ukpi of Ogbona: N2,000 and a bottle of wine Chief of the Village: N3,000 and a bottle of wine Youth of the village : N1,000 and two cartons of Beer Other Requirements: Akpogege (announcers) – 2 @ N1,000 – N2,000 Ibeto (Hair Dressing) N1,000 Idibie (Body designer) N1,000 Inwobovhare (handing over of girl to the husband) N2,000 Irode (Guide) 2@ N1,000 each = N2,000 N/B Where a husband cannot present the items listed above, he can pay cash equivalent to the value of items concerned   HRH Chief Willy Idode                                             Chief George Kadiri The Okphe Ukpi of Ogbona                                    Secretary: Okphe-Ukpi in-Council  

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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. 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) a. For the Girl: One Large box of clothes of assorted types of the girl’s choice b. For the Mother: • One bag of rice • One tin of palm oil • One tin of groundnut oil • Two bags of salt • Twenty five tubers of yams • One basket of dry fish (bonga) • Forty Coconuts • Five bunches of Plantain • One SHE Goat • Three bottles of Honey • Bride price for Mother (10,000) • Akara, Eko and River fish (Equivalent N10,000) c. For the Father: • Jerricans of Palm wine – Five (5) • Cartons of Beer assorted – Ten (10) • Bottles of hot drinks Six (6) • Bride Price for Father (50,000) • Okphe Ukpi of Ogbona: N2,000 and a bottle of wine • Chief of the Village: N3,000 and a bottle of wine • Youth of the village : N1,000 and two cartons of Beer d. Other Requirements: •

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History and Culture of Ogbona – Avhianwu Clan”

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HISTORY AND CULTURE OF OGBONA – AVHIANWU CLAN” CONTENTS PAGES History of Ogbona. 1 Age Grades and Age Sets Nomenclature and Their Importance in Ogbona in particular and in Avhianwu Clan in General. 11 Avhianwu Culture, Past, Present and Future. 26 HISTORY OF OGBONA INTRODUCTION: The sources of history’ arc oral tradition, archaeology and written records. ORAL TRADITION Oral Tradition consists of oral information, folklores, songs, dirges and common customary practices of a people. The common disadvantage of this method is that the oral information is usually grossly exaggerated and sometimes affected by the disposition of the teller. Before the information gets to the final stage of acceptance it has been manipulated with a lot of pluses and minuses. ARCHAEOLOGY: Archaeology is the digging into the ground for evidence of a forgotten civilization. This is somehow difficult as it may involve a huge sum of money and sometimes the excavation may result in some findings that are not worth the labour. WRITTEN HISTORY: Written history is the documented record of the most important events of the past. Emphasis is laid on the importance of the events. Here again the writer’s disposition also affects the history because he could be biased to take side and report on an event that demands objectivity. In writing the History of a place one is expected to rely on one or some of the methods in the foregoing paragraphs. Our study of the History of Ogbona cannot be an exception to the rule. We have indeed taken to the path of the least resistance, which in this case is the oral tradition. We are however pleased to resort to the work of Aha Idokpesi Okkhaishie ‘N1 Avhianwu which is very rewarding and informative. We have also referred to the papers presented by Chief T. A. Osigbemhe JP, the Okphe Ukpi of Ogbona on several occasions, on matters of much cultural value and also to Mr. P.S. Eleta’s thesis on age-groupings in Avhianwu land. MIGRATION FROM BENIN: The events that led to the migration from Benin in the later part of the 15″‘ century form the basic background in the study of our own history. It all happened in the reign of Oba Ozolua 1481 – 1504. Before that time, the ruling Oba Olua 1473 – 1478 was very much interested in peaceful adventures. His administration gave the citizens the dividends of a peaceful administration, which included good earth roads, promotion of arts and craft, abundant food supply, palace organization, and the enjoyment of fundamental human rights. Oba Olua died in 1478. There was an interregnum of only three years before a new Oba was installed. It was a phase described by Chief J.P. Egharevba, the Benin Historian, as “an experiment in a Republican Government” by which he meant “a change in the method of appointing the Paramount Chief so that in the place of a hereditary succession within a family, a choice was made by the whole body of Chiefs from among their own number”. In this period, characterized by palace intrigues, law and order had broken down and civil disobedience became the order of the day. It was in the midst of this chaos that Prince Okpame was hailed as both the deliverer and the Oba of Benin as Ozolua in 1481. He saw the situation confronting him as one that required drastic measures in order to restore peace and good governance both at home and abroad. He had to subdue the nobles who already had grown republican tendencies. He developed his armies to restore order and discipline. He also wanted to expand the frontiers of the kingdom which he inherited from his fore fathers. He conquered Ijebu Ode, Ondo and some parts of Ishan. Under him, the armies of Benin were kept in constant activity, sometimes fighting two campaigns in the course of a year. He suffered at least one major defeat but on most occasions, divisions among the opponents, the superiority of his own force and his reputation as an invincible warrior gave him the victory. In all his wars Oba Ozolua was an active leader of the Benin armies and he has been described as a “devotee of battle.” On the domestic level his reign was characterized by suppression and oppression of his subjects and nobles alike, misappropriation of funds by the ruling class and general civil unrest. His subjects were conscripted into the army. These policies made him unpopular among the nobility who did not like to continue living under a tyrant of Oba Ozolua’s calibre. The oral tradition did not spare’ him either. It was said the reigning Oba lost a Prince (name not known) and he asked his subjects to go into mourning for three years within which period, no new male child should he born. Here again, those whose wives were already pregnant were faced with insoluble and difficult problems. It was in this period of oppressive circumstances that one Azama and his family migrated from Benin, in 1485. It was a period of mass migration in Benin History. Other family units which made up the Benin kingdom and who saw that freedom had become a mirage took to their heels. They decided to leave Benin at least to escape from pains and further conscription into the army. They wanted to leave for areas beyond Benin kingdom where they could enjoy a large measure of fundamental human rights. Our next point is to know who this man Azama was. Azama must have been a notable Bini Chieftain who had a large followership. He seemed to be a well-recognized man among the ruling class, which was very much involved in palace intrigues and the experiment at republicanism, lie could be someone who disliked the policy of the ruling Oba and who would not like to be treated like a common man by the Oba who was relatively junior to him in age. Like someone who was neck deep in politics of the day and who feared that

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Avhianwu Culture, Past, Present and Future

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AVHIANWU CULTURE, PAST, PRESENT AND FUTURE AVHIANWU is one of the three (3) clans constituting the present Etsako Central Local Government Area of Kilo Stale, others are Ekperi cIan to the South and South Uneme Clan to the South Last. It occupies the gently undulating land washed from North West to South east by the River One which joins the River Niger through Ekperi to South Uneme Clans. The vegetation varies from semi-tropical to savannah. Once rich in forest resources, indiscriminate and uncontrolled exploitation has reduced the land areas of Avhianwu to mainly grassland savannah with patches of forest along the Obe River Valley. Agriculture has remained the main occupation of the people. POPULATION: From the 1963 Census for which reliable estimates for the various clans arc available, the population of Avhianwu was 11,994. It is reasonable to assume that the population of the whole of Etsako having more than doubled from 135,135 in the 1963 Census to 274,829 in the 1991 Census, that of Avhianwu is now well over 20,000 1. With the pressure of this largely agrarian population on the restricted land area the productivity of the land is now very much reduced and (here is a struggle for the patches of land (hat still retain their original fertility. It is not surprising therefore that there are now migrant Avhianwu farmers in other Clans and Local Government Areas such as Uzairue, Anwain and Aviele in Etsako West Local Area and Ihievhe and Warrake Clans in Owan East Local Government Area. THE AVHIANWU The question now arises: who are the Avhianwu people? Like all Nigerian non-literate societies, sources of the early history of Avhianwu people is derived from oral tradition and the records of early European administrators, traders and missionaries. According to such tradition the ancestor of the Avhianwu people, named ANWU -after whom (he clan is named – came from Benin in the I5lh Century with other refugees. The Uzairues, (he Weppa-Wannos – fleeing from the extortion and oppressions of (he reigning Oba. He first settled in the area now occupied by Apashio in Uzairue Clan. From among the refugees there arose one Ornoa/.ekpe who modeled his demands on that of the Oba from whom they had fled. Anwu and his people revolted against (his new oppression and emigrated eastwards settling at a place called Ukulumhoghie. the nucleus of today’s Fugar. His four sons Unone, Arua, Uralo and Imhakhena founded the four contiguous villages of lvirione, Ivhiarua (Fugar) Ogbona and Uralokhor (Iraokhor) which make up the present day Avhianwu Clan. (Avhianwu is a derivation from Ivhia-Anwu – meaning the children of Anwu). As (heir early history shows, the Avhianwu possessed the same culture and traditions as the Minis from among whom they emigrated. They had basically the same language, economic, political and social institutions and religion (ancestral worship). For over two centuries after their migration from Benin the Avhianwu maintained tics with their root in Benin and the culture, remained the same save for modifications and enrichments occasioned by their later association with other non-Benin neighbours. The lgala, the Ibo (Ebu from where they introduced the Okhe title system). Some significant aspects of their culture are: 1.Their political organization based on the Ukpi drum. 2.The Okhe title system. 3.The monthly festivals from which their calendar is based. 4.The Age Group System on which most of their social and military organization is based. RELIGION AND FESTIVALS Their Religious organization revolved around the Elder (Odion plural – Edion) of each family group who keeps the family shrine (Adi) and presides over family worship during festivals. The most senior of these elders Itadi in each village presides over meetings of the Itadi. They act as the custodian of the culture, taboos, and tradition of the people and any infringement is reported to them for the exaction of the required penalty. They worship the ancestral spirits on behalf of the people and proclaim the appropriate time for the monthly festivals based on a lunar calendar. They consult the oracle and offer communal sacrifices to solicit and appease the ancestral goods for the welfare of the people. In short the Itadi perform a priestly and judicial function. According to Avhianwu tradition, Cod created the world in 4 (four) days. Hence an Avhianwu week has 4 (four) days: 1.Evhia 2.Elumhi 3.Ewo 4.Ekhue. Each day is reserved for special activities. Evhia and Elumhi days are generally reserved for farm work while Ewo and Ekhue are reserved as market days, festivities and ceremonial burials. Since Avhianwu months are based on lunar (moon) calendar and not the Gregorian calendar the approximate Avhianwu Calendar is as follows:- 1. January – February – Uki Ukpe. 2. February – March- Uki-Aduikukwa (literally – month for sweeping away the old years refuse. In short New Year) 3. March – April Ukiava Ukpe 4. April – May Ukialai Ukpe 5. May – June Uki Utu 6. June-July Uki Okhui Ozibo 7. July – August Uki Esi (New Yam Festival) 8. August – September Uki Oghie 9. September – October Uki Aghie 10. October – November Uki Ogbhe 11. November -December – Uki Ughue 12. December – January – Uki Atalimi (month for ceremonial burials) Some social functions can only be performed during the appropriate months. For example formal marriage ceremony for mature girls is done communally during Uki Ogbhe while ceremonial burials is only allowed during the month of Uki Atalimi. These have since undergone drastic changes due to the inroads of Western European education and culture. POLITICAL ORGANISATION: Politically each village Ls divided into kindreds (Groups of families descended from a common ancestor). The political head of each village is the Okphe-Ukpi who holds the traditional drum, Ukpi with which he summons meetings of the village. The Okphe Ukpi is chosen in rotation from among the ruling houses in each kindred, usually a capable man that is not yet old enough to be an Otadi or Elder. When the four village heads meet the oldest of the Okphe Ikpi presides.

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Age Grades and Age Sets Nomenclature and their importance in Ogbona in Particular and in Avhianwu Clan in General

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AGE GRADES AND AGE SETS NOMENCLATURE AND THEIR IMPORTANCE IN OGBONA IN PARTICULAR AND IN AVHIANWU CLAN IN GENERAL AGE GRADES AND AGE SETS NOMENCLATURE AND THEIR IMPORTANCE IN OGBONA IN PARTICULAR AND IN AVHIANWU CLAN IN GENERAL Age stratification of males and females is an important feature of social organization in Avhianwu clan as well as in all Edo speaking groups. The degree of complexity and the importance attached to them vary considerably from one ethnic group to another: The age groups and age sets are determinant factors as to who is the most elderly man in a village or as to who is qualified to be crowned a village head other conditions are satisfied. The male population is divided into three categories. (a) The first is the un-initiated adolescents (Ekpe and Iwogo) (b) Adults (Ogore) (c) Elders. (Ikpisa) There is some variation, however, with regard to the degree of formality with which age sets are inaugurated. Whereas among the Ibos, informal inauguration is the rule rather than the exception, formal ceremonies, such as will be discussed in succeeding chapters are a characteristic feature of the age group organization among most of the Edo speaking people. Children pass through the stages of ‘Ekpe’ and ‘Iwogo’ before being initiated into named age groups which in most communities, are formed every other year. In Avhianwu clan, the males are initiated into age groups every other year while the girls are initiated into womanhood every year. These males and females are ascribed names which in most cases bear the pre-fix ‘ Uma’ and a sentence with some historical back ground e.g. UMA OTSEMOBO (meaning I am in control of the empire) this name was given in 1945 at the end of world war II which the British won and as part of the British Empire, the age group of that year was ascribed the name. It readily recalls to mind the end of the war and its result. Females initiated between two different male age groups have no names as such they are referred to as Otu Igbo-efo meaning (in between age groups). Those initiated with males are referred to as Otu-Emo meaning (age group of men). CRITERIA FOR SELECTION INTO AN AGE GROUP SET: A man’s precedence in the affairs of his village depends on the date of his admission to the association of age group to that of other members. This means that the ‘age group’ age rather than chronological age in years is a principal determinant of social status. Although males born during a period of two consecutive calendar years are supposed to be in the same age group bracket, other factors Viz: custom, parents’ wishes and the size of the adolescent male are sometimes determinant factors. In Avhianwu clan, custom has it that unless there is a male adolescent in Iviocha to be initiated into manhood, no initiation can be effected. Hence now a days such an Iviocha Initiate though chronologically may be the least in years of birth, he becomes the most senior member of the age group. In the past, girls who had no finance or proposed husband were never initiated into womanhood. This meant that girls could remain uninitiated even at the ripe age of between 20 and 25 years generally, initiates were to be between the age of 18 and 20 year for boys and 15 and 16 years for girls. In the past, boys neither paid taxes nor get married in Avhianwu clan, until they have been initiated into age-group. In the past, any age group member would neither watch his Comrade die nor see his corpse. This also made it difficult for persons of the same age limit to be initiated the same year in a patriarchal family where there were many male adolescents. It is on record that a non-initiate, be he the first born surviving son or not, cannot inherit the father’s property at death. The most important of the rule is that no son or daughter of a proposed Era-Otu shall be initiated into the age group set to which he shall be an age-group father (Era-Otu). This is to perpetrate the fact no one can give birth to one and the same person twice. From the above, one assumes that initiation into age-group is mainly at the discretion of the patriarchal head of the family, the customary yard stick having been challenged by the happenings of the present age. APPOINTMENT OF ERA-OTU (AGE-GROUP FATHER) It is rotational. It is either the turn of Ivhiunone or Ivhiarua. For the purpose of and others not connected with this narration, Ivhiunone is divided into three (I) Ivhigieghe, comprising Ugieogwa (Iviagbanaku inclusive), Ivioromhia and Iviavia; (ii) Ivbikhinya comprising Iviochia and Ulumhogie; (iii) Ebadi comprising Iviadatsi, Ebadi and Iviegwienabo (Iviegwi). Ivhiarua is divided into two namely Uloma and Ulagwa. Uloma consists of Iviokpo, Iviukasa, including Iruru, Iviapa and Ivhiadoko. Those that belong to Ulagwa are Ivhiokhile and Ivhiavhe. If it is the turn of Ivhiarua, the two sections meet to know who had it in the last round. If it were discovered that Uloma had it, then it would fall to the turn of Ulagwa. Quarters in Ulagwa meet to discuss bearing in mind the quarter/kindred whose turn it is to produce an Era-Otu. Then the kindred is asked to produce a candidate. When a candidate is selected the Odior, the most elderly person in the kindred, delegates and two others to present the nominated candidate to the senior Era-Otu. The Era-Otu pronounces the word ‘Amiele’ meaning you are accepted. The nominee sends presents ranging from palm-wine, meat, fish and yams. Demands depends upon the demanding propensities of the senior Era-Otus. When the senior Era-Otu is satisfied with the nominee’s presents, he sends for all other existing Era-Otus better known as (Inuotu) and introduces the nominee in absentia. All the members of Inuotu accept his candidature and ask for their presents (prescribed fees which varies but not yet above (200 Naira). When

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Footprints of Ogbona Sons and Daughters

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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 a Bishop of the Church of God Mission on 10th November 2001 by Archbishop Benson Idahosa. 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 College/ University graduate: Chief T.A. Osigbemhe entered University of Ibadan September 1957 to JUNE 1960 5.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 6.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. 7.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 8.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) 9. 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 10.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. 11. 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,

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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)  Mr. Chairman Sir, members of “The Apakhaide Union”, other protocols well observed. It is with deep sense of honor and privilege for me to stand here today to intimate this house of the origin, goals and objectives, achievements and challenges of Ogbona Elites forum. The idea of having a social network forum where every INDIGENE of Ogbona can network for the unity and the development of Ogbona was the brain child of Stephen Adomhere and he added Mr. Gilbert E. Odior. Gilbert became the 1st Facebook account Admin for “I’M AN INDIGENE OF OGBONA” in March of 2016. Its primary objective is to unite all INDIGENES of Ogbona at home and in diaspora for the development of Ogbona. It was the first cautious attempt to provide a forum where all indigenes of our community could interact with one another, have insight into our culture and tradition, discuss burning issues and proffer possible solutions. Sometimes early last year, a lot of accounts were added to the said Facebook account including that of Mr. John Odior Anaweokhai. With the knowledge he gained from I’M AN INDIGENE OF OGBONA he decided to set up “The Ogbona Elites Forum” on WhatsApp in October, 2016 to complement I’m an Indigene Of Ogbona. Along the line, it was discovered that The Ogbona Elites Forum could not meet the yearnings and aspirations of every member owing to differences in religion and politics. Consequently, two additional fora, “Ogbona Political Elites” and “Ogbona Christian Forum” were further created to meet political and religion interests of members respectively. Though, the Christian Forum has been handed over to “The Ogbona Christian Association”. Today without mincing words, I’M AN INDIGENE OF OGBONA  Facebook account has over 1,000 membership while the WhatsApp account has over 130 members. It is imperative to state here that at the moment we are at the verge of coalescing all the fora under the umbrella body of Ogbona Elites Forum to be registered with the Corporate Affairs Commission. OBJECTIVES OF THIS FORUM To unite all the elites of Ogbona extraction in any part of the world regardless of one’s ideological stand on issues that bother on politics, religion, profession, taste etc. To cross fertilize ideas on how to move Ogbona forward. To support and defend one another. To: showcase Ogbona cultural heritage. To serve as resource centre on Ogbona culture and traditions. To relive history and celebrate those that have helped to shape the history of Ogbona community. To restrain from partisan politics but without prejudice to supporting any Ogbona person who is contesting any elective position against an outsider. To remain neutral on any issue that involves two or more Ogbona persons. To accord respect, honour and reward to those that so deserve. To guide against gutter language that will attract sanctions as determined by elders of the forum. ADMINISTRATIVE STRUCTURE Gilbert E. Odior            President Bernard K. Ikhane       Vice President John Odior Anaweokhai Secretary General Peter Aigba Financial Secretary Philip Ogedegbe Treasurer Philip Orbih Legal Adviser Taye Odior Anavhe Public Relation Officer APPROVED BOARD OF TRUSTEES Gilbert E. Odior Bernard K. Ikhane John Odior Anaweokhai Felix Jones Osimerha Stella Mode Ferdinard Orbih Julie O Inu Umoru.  ACHIEVEMENTS SO FAR In the course of our discussion last year we discovered that our secondary school had only three teachers which had necessitated the mass exodus of our students to the neighboring Iraokhor secondary school. It was also discovered that though there are six functional boreholes in our community there was the problem of diesel to power the pumping machines. We analyzed the problems and decided to proffer long and short term solutions. We sent out to generate fund from our people to meet the above needs. So far, through donations and dues we have been able to generate over N2.2M (two million, two hundred thousand naira). We have been able to employ thirteen teachers to teach various subject in the secondary school whose monthly wage bill is about N150,000 We also purchase N100, 000.00 worth of diesel every month to pump water. One of our long term solutions for the problem of pumping water at the six functional boreholes is the installation of solar power panels at the boreholes to reduce the cost of diesel. In the course of our forum discussions, Chief Dan Orbih promised to foot the bills of two of the solar panel systems for the sum of N10.5M, and the work has been completed and the solar power is working. We also discovered that the primary school pupils have acute problem with reading and in February this year, we organized a Three day workshop on the use of phonics, the latest technology in reading for the three primary schools teachers in Ogbona to get the pupils well-grounded in reading. This program was sponsored by Adolphus Asekomhe On the 1st of February, this year through our empowerment program, we presented a generator set and a clipper to Steamer the barber to aid his barbing business. Through our empowerment program also, Chief Ferdinard Orbih has instituted a scholarship program for an indigent Ogbona student at the Nigeria Law School. CHALLENGES Our forum is relatively new and most people have no idea of what we are about and objectives We are not here to compete with any organization but to complement. We need money to execute projects especially, the solar power system. The forum is open to every member irrespective of age, sex and political affiliation. We need active members to join us and contribute to the development of Ogbona. Encourage your children and siblings to join our forum. One of our other objective is to clinch the Chairmanship position of our local government Area in the next political dispensation and we need the support of everybody to achieve this goal. OTHER CHALLENGES Inability to

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