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

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

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

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The Palace of the Okphe Ukpi of Ogbona

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

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

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Constitution of the Ogbona Elites Forum

Leave a Comment / Ogbona Elites Forum /

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

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

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

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

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Imhakhena Leaves Ivhiarua – By Aha Idokpesi Okhaishe N’ Avhianwu

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

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

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Major Events in Avhianwu History– By Aha Idokpesi Okhaishe N’ Avhianwu

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

Major Events in Avhianwu History– By Aha Idokpesi Okhaishe N’ Avhianwu About 1481 Oba Ozolua (Ozoluwa) succeeded Olua. Between 1481 and 1485   Anwu and family migrated from Benin (First Migration) About 1485 A Portuguese Explorer, John Affonso d’Aveiro first came to Benin City and introduced guns and coconuts (uvi-Oba) About 1504 Oba Ozoluwa died and was succeeded by Esigie. About l515-1516 the ldah War. About l570 Ivhianwu migrated from Afashio-uzairue (Second Migration). About 1830 the Nupe Invasion About 1886 Oghie Omiawa of Avhianwu introduced the system of each village giving 25 slaves to the Nupes every other year. About 1888 the march against Osigbemhe of Aghiere (Weppa) by Omiawa of Avhianwu called off as a result of the accidental death of an Uzairue mercenary. About 1891 Oghie Omiawa of Avhianwu instigated a war between the Nupes and Aghiere (Weppa). 1897    January 4, the Benin Massacre. 1897    September 9, The British Force took Benin City. 1897    The Nupe withdrawal from Avhianwu. 1897    Yearly tribute to ‘Nupe stopped on British troop’s arrival. 1899    Royal Niger Company handed over the administration of Kukuruku to the British Government. 1900    Government School opened at Fugar. 1904   Native Court established at Fug ar. 1907   Osaki Ukaba – the witch killer liquor (prepared from sasswood) was taken in Avhianwu. 1907    Fugar Government Rest House built, 1908    January 14, Fugar Native Court House opened (having been built by Oghie Aduku “Gbagba’, the former Clan Head who was then in prison serving a jail term of 6 months for juju palaver). 1914   Government School removed from Fugar. 1914   Roman Catholic School opened at Fugar. 1914    Amalgamation of Northern and Southern Nigeria by Lord Frederick Laggard. 1914   The World War I begins. 1918                Kukuruku Division with its Headquarters at Fugar, created. 1918   Divisional headquarters removed from Ubiaja (Ishan) to Fugar. 1918   Administrative and Military headquarters removed from Iddo (Ukpilla) to Fugar. 1918    J.C. Walker, Esq.; First District Officer of Kukuruku Division died. 1918   The great epidemic of Influenza (Eghui Ochamhi). 1918   World War I ends. 1918    End of World War I was celebrated at Fugar by the whole of Kukuruku Division. 1919    Division of Kukuruku Division into 7 Districts. 1920    Headquarters of Kukuruku Division transferred from Fugar to Auchi under the then district Officer, C. M. Dunn, Esq. 1920    Direct Taxation introduced into Kukuruku Division. 1921    The Uniform Tax of 25k was first paid in Avhianwu. 1921    Fugar Youth Movement Association (FYMA) formed. 1925    D. H. Momoh of Auchi abolished Okhe title in Avhianwu came with a team of Mallams and destroyed all shrines and declared a general worship of Allah. 1926    Atsanughegbe. 1926    December 26, the priest of Atsanughegbe was convicted. 1927    Native Court removed from Fugar. 1930    Native Court re-established at Fugar. 1930    Yam beetles invaded Avhianwu. 1930    Roman Catholic School, Ogbona opened. 1930    Mass arrest of Christians in Avhianwu for disturbing the ruling authority (Alemoh was the Clan Head then). 1931    Warrant Chief System abolished in Avhianwu and the Ukpi System of Rule re-established. 1932   Clan system of Administration was introduced in Etsako (Clan N. A.s). 1933    Roman Catholic School, Ivhiraokhor opened. 1935    May 12, Fugar Youth Movement Association (FYMA) changed its name to Fugar Progressive Union (FPU). 1936    Abolition of the 7 Districts in Kukuruku Division and Clans were established in place of Districts. 1937    Native Clan Courts established in Kukuruku Division. 1938    Anglican School opened at Fugar. 1939    World War II (known in Etsako as Hitler War) begins. 1941     Aidelebe, the Village Head of Ivhiarua, was assassinated by Osiokhamhele of Iruru. 1941    Osiokhamhele who killed Aidelebe committed suicide by hanging. 1942    Postal Agency established at Fugar. 1945   World War II ends. 1945   Fugar Native Dispensary opened. 1945    The former Kukuruku Divisional N. A. (Native Authority) was divided into 3 N. A.s with Headquarters at Auchi for Etsako N. A.; Igarra for Akoko-Edo N. A.; and Afuze for Ivhiotsakon N. A. 1945    Great famine caused by the destruction of farm crops by yam beetles in Etsako. 1946    L. A. School, Ogbona opened. 1947    St. Theresa’s Catholic School House, Fugar built. 1947    May 26, Total Eclipse of the Sun in Nigeria. 1948    First water bore-hole at Fugar sited on Obe road. 1951    Second water bore-hole at Fugar sited at Ukwewo. 1951    First Regional Election. 1954    First Federal Election in which Chief J. M. Udochi won. 1954   First District Council Election in the then Western Region of Nigeria in which Chiefs J. O. Alao. E. A. Lamai and M. C. K. Orbih were elected into the Etsako District Council. 1954   Third water bore-hole at Fugar sited at Aki-Ugba. 1954   January 7, Oba of Benin, Akenzua II, then the President General of the Benin-Delta People’s Party (BDPP), visited Fugar. 1954   Free Primary Education introduced in the then Western Region of Nigeria by Chief Obafemi Awolowo. 1954    First Federal Election; First London Conference. 1955    Holy Rosary Girls’ Primary School opened at Fugar. 1955                Etsako District Council School opened at Fugar. 1955    St Patrick’s Catholic School (Now Ebidi Primary School) opened at Fugar. 1956    Kukuruku Division formally renamed Afenmai Division. 1956   Queen Elizabeth II visited Nigeria. 1959   Federal Election in which Chief M. C. K. Orbih won. 1959    October 10, Chief Obefemi Awolowo visited Fugar in a Helicopter. 1960    Fugar and Ogbona Maternity Centres opened. 1960   October 01, Nigeria gained her Independence from Britain. 1960   Chief J. M Udochi appointed first Nigeria’s Ambassador to the United States of America. 1960    St. Andrew’s Anglican Modern School, Fugar, opened. 1961    St. Michael’s Catholic Modem School, Ogbona, opened. 1961      March 29, St. John’s Grammar School, Fugar opened. 1961    The Mennonite Church of God in Christ came to Fugar. 1962    First Enquiry was set up by the then Western Region Government into Avhianwu Chieftaincy affairs. 1962   Emergency in Western Nigeria. 1962    General Census rejected. 1963    October 1, Nigeria became a Republic. 1963    Midwest Plebiscite and the consequent creation of Midwestern Region of Nigeria. 1964    First Election to Midwest House of Assembly. 1964   Chief E. A. Lamai appointed into the Nigeria

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Foreign Religions in Avhianwu – By Aha Idokpesi Okhaishe N’ Avhianwu

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Foreign Religions in Avhianwu – By Aha Idokpesi Okhaishe N’ Avhianwu  (a) Islam in Avhianwu Muhammed, the founder of Islam was born of ‘Abdallah and Aminah between 570 and 580 A. D. Islam, the religion founded and taught by Muhammed, is said to be the religion of Peace and literally y means’ Absolute submission to Allah.’ Islam began about 610 A. D. when Muhammad claimed to have received a vision through Angel Gabriel to preach Islam to the world. The Qur’an, the book of Islam, is said to have been brought from heaven to Muhammad by an angel. Islam was introduced to West Africa from North Africa and the Jihad of Uthman danFoIio of 1804 gave impetus to the spread of Islam in Nigeria. As no religion will, under any pretense, encourage slavery, the Nupes and the Hausas did not have, no doubt, the spread of Islam in mind during their slave-raiding expeditions in Kukuruku land. They did, however, carry the Islamic religion with them during the expeditions. Although no one would align oneself with the religion of brigands, slave raiders and traffickers in humans at the time of their presence, the Nupes and the Hausas did however have some successes as they had opened the way for Islam in Avhianwu. Those Avhianwu people who later had the opportunity to cross the River Niger to Idah and beyond were converted to the Islamic religion. Ogie Aduku Etsemobor who ruled Ivhiarua from 1908 to 1911 was known to have practiced the Islamic religion long before he ascended the throne and until his death. The impact of the Islamic religion was not however felt in Avhianwu until about 1925 when Chief Momoh Idaeo, then the Otaru and District Head of Auchi, sought to impose his religion-Islam-on all the people in Auchi District. Chief Momoh in 1925 sent a team of Mallams to Avhianwu with a mandate to destroy all shrines and declare a general worship of Allah. He also abolished Okhe Cult in Avhianwu and stationed Mallams in the Courts of the traditional rulers to teach the doctrines of Islam. Warrant Chief Alemoh ruled all Avhianwu at the time. His contemporary traditional rulers in Avhianwu had been Itsueli Atua, Imiegbha and Okozi who ruled Ivhiarua, Ivhiraokhor and Ogbona respectively. No doubt, Chief Momoh idaeo had sought to follow the footsteps of his predecessor, Chief Momodu Ikharo, who in 1914 burnt all the idols in Auchi and ordered a campaign for Allah worship. One Mallam Ismaila, popularly known in Avhianwu as Mallam Ayomoga (Ayomoga was the name of his wife), was a devout propagator and responsible for the spread of Islam in Avhianwu. He converted many to the Islamic faith. Many of the Islamic converts did not however keep long to the faith as most of them reverted to traditional religion and others were converted to Christianity. It does not however matter how many there are in the Islamic faith today; suffice it to say that Islam has come to stay in Avhianwu. (b) Christianity in Avhianwu (i)   Roman Catholic Church Christianity in general was unknown in Etsako until the last decade of the 19th century when European missionaries under the leadership of Father Carlo Zappa arrived Etsako from Asaba. Their first place of stop was Agenegbode from where they established contacts with other Etsako towns and villages. They had come in a bid to propagate Jesus and his teachings. The white missionaries had a bleak beginning in matters of evangelization. The people did not welcome the new religion as its teachings and practices are diametrically opposed to their way of life. Christianity was a religion, unlike the Islamic religion, that attacked and sought to wipe off the beliefs, customs and practices of the people. The first followers of the missionaries had been the slaves they had acquired from slave owners in exchange for ransoms. The slaves were caused to live in mission houses. They were assured by their white missionary masters that they would be free as long as they accepted and professed Christianity and Catholism. In this way were they made to escape from one form of slavery into another. They exchanged black masters for white masters. What a high price (mental and religious slavery) to pay for freedom (from social disability). But then it had been a giant step, and in the right direction, towards total mental and religious emancipation. The missionaries however had thus introduced Christianity to Weppa-Wano and was being practiced. New areas were sought for evangelization drive and one obvious choice was Avhianwu, a close door neighbour of Weppa-Wano, whose people had hitherto known only Traditional Religion which was, as a matter of course, the life they lived out. The introduction in Avhianwu of the Catholic faith in particular and Christianity in general and its consequent acceptance dates back to the first decade of the 20th century. White Roman Catholic Missionaries arrived Avhianwu for any meaningful evangelization for the first time as early as about 1908. Those who came to Avhianwu came from Ivhianokpodi. The new faith survived with time and had grown by leaps and bounds. The white missionaries made up for the deficiencies in Western Education first introduced by their colleagues, the British colonial masters. The first Roman Catholic resident religious minister had been Father Aselm Ojierua, a Nigerian. Father Ojiefua (now Late Abbot Abraham Ojierua, a monk) had come primarily to lay the foundation of a Secondary Grammar School at Fugar in 1961. School house always served as Church house until 1968 when Father (now Bishop) Anthony A. Gbuji built the first separate house for the Church. (ii) Anglican Church The Church of England, commonly known as the Anglican Church or Church Missionary Society (C.M.S.) as the evangelization group was called, was not denied entry in Avhianwu either. The new Christian denomination was dogged by an educational institution which certainly served as a useful tool for the propagation of the Anglican faith. In the case of the Anglican Church it was not a

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Etsako Central LGA and Ogbona Population and School Enrollment

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

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Etsako Names and meanings

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

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

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

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