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

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

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

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

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Churches in Ogbona, Edo State Nigeria

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

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Origin, Structure and Activities of Ogbona Elites Forum

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

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Marriage Steps in Ogbona – By Deacon John Odior Anavheokhai

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

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Footprints of Ogbona Sons and Daughters

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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 in the Church of God Mission on 10th November 2001.  Anthony Anyiador is now the presiding bishop of Kingdom Connection Ministries, a network of churches in Nigeria with headquarter in Abuja. He is the first ordained bishop from Ogbona community. 4 First geologist: Gilbert Erelumhe Odior. Holds a B. S. and M. S. Degree in Geology from the University of Ibadan in Ibadan, Nigeria. An accomplished Geologist of over 34 years of proven successes in finding, developing and producing hydrocarbons in offshore Nigeria basin as well as in the Gulf of Mexico. Past President and Fellow of Nigeria Association of Petroleum Explorationists (NAPE), Member of American association petroleum Geologists (AAPG) and Past President AAPG-Africa Region (2012-2014), Nigerian Mining and Geoscience Society (NMGS), Certified professional Geologist by COMEG and AAPG and active in local organizations and Social Clubs 5 First Major Politician from Ogbona: M.C.K Orbih. First elected in 1954 as one of the pioneer councilors of the Etsako District Council in the first democratically elected Local Government as a fore runner of Nigeria Political independence granted in 1960. He was appointed a member of the Western Region Advisory Board on Education during the period of self-government that culminated in the end of the colonial administration from 1956 — 1959. Chief M.C.K. Orbih became one of the pioneer legislators in the newly independent Nigeria when he was elected as the member representing Afenmai East in the Federal House of Representatives from 12 December 1959 to 12 December 1964. 6 First state Commissioner from Ogbona: George Enetomeh Uwaya In 1994-1996, was appointed Commissioner for Education Edo State, 1996-1997 Commissioner Special Duties Edo State. George obtained a Bachelor of Science Degree in Geography from the University of Ibadan. He thereafter proceeded to Ahmadu Bello University, Zaria where he obtained a Post Graduate Diploma in Education. He also holds a Master of Science Degree in Geography from the University of Benin. During his carrier he was appointed Education Officer in the Ministry of Education North Western State from 1971 to 1975, Head Geography Department, College of Education Minna, Niger State from 1976 to 1991, and Examiner for West African Examination Council in 1986, Dean School of Art and Social Science 1991, Chairman Committee of Deans College of Education 1991. Late George Enetomeh Uwaya died on the 30th of January 1999. He Survived by wife and Six Children. 7 Commissioned Regular combatant Officer (military): Major Francis Atsegwasi followed by Lt Comdr. Emalumhe in the Navy. Major Francis Aigbona Atsegwasi (Rtd) was the first military officer from Ogbona to obtain a commission from the Nigerian Defense Academy, then the highest military institution in Nigeria. He was the Chairman of the then Care-taker committee of Etsako Central Local Government Area (2002-2003) 8 First Permanent Secretary, Director or Head of Government Parastatal: Chief T. A. Osigbemhe, Principal, Edo College, Permanent Secretary Ministry of Education in Bendel State. Chief T.A Osigbemhe (nicknamed FLAMES), Principal Edo College from March 1973 to September 1977. At Edo Co1lege he revived discipline staff and students and maintenance of high academic standard in the face of dwindling resources of the period. Chief Inspector of education of all schools in the Unified Teaching Service Board. Sole Administrator/Chief Executive officer of Bendel State Health Services Management Board 1978 -1980. Permanent Secretary, Ministry of Education on 21st November, 1980, even though he was one of the most junior officers among the Chief Inspectors of Education in the Ministry. Retired voluntarily on 17th January 1984, after 38 years in the Education Industry of Bendel State. Chief Osigbemhe was called upon by the Ogbona community to take up position of the Head of the Village – OKPHE·UKPI OF OGBONA in August 1994 9 Dr. Besiru Idode, Director General in the Public Service of Bendel state now Edo and Delta states. He was a Director General Ministry of Budget and Planning, Director General (DG) at the Directorate for Food Roads and Rural Infrastructure. (DFFRI and Sole Administrator Ika Local Government Authority, Agbor. 10 First Lawyer: Barr Ekhasemomhe: He gained admission to the Present day Obafemi Awolowo University, Ile Ife in 1970 and studied law and graduated in 1973.He went to the Nigerian Law School and was called to bar in June, 1974. Bar. Thomas Ekhasemomhe did his mandatory National Youth Service Corp program in the old Benue Plateau State from 1974 to 1975.

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Okhei Traditional Title in Avianwu Clan By Evangelist Godwin Eshiekhai Asekomhe

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

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

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Profiles of Ogbona Prominent Persons

Leave a Comment / Profiles of Some of Ogbona Men and Women /

Pastor (Mrs.) Julie Inu Umoru First full ordained RCCG female Pastor in Edo province 3. Currently the state deputy president of National Association of proprietors of private school in Edo state. She is a mother, a teacher, a preacher of the gospel of Jesus Christ. Ogieavianwu gave her a chieftaincy title in 1995 as the UFIOLE of Avianwu as mark of her contribution to Ogbona. Sister Julie, Auntie Julie and Pastor Julie, is a sister and a friend for life. She is one of the early women elites from Ogbona. She always happy for you and your family all the time and also available to help the community anytime. Thank you for your support to our community, care and prayers over the years. A fair skinned baby was born at the crack of dawn on Tuesday, July 9th 1946 to Mr. Joseph and Christiana Anaweokhai in the bustling commercial town of Onitsha, Anambra State. (Formerly known as Eastern Region). The second of six children. That baby was named Juliana Omonemi. Juliana attended Holy Rosary catholic school. She grew up with a desire to be a nun but the untimely death of her mother at age 13 changed the course of her academic and subsequently, her career direction. After the death of her mother, she went to live with her uncle where she completed her Standard six at Immaculata conception convent primary School. After completing her primary education, she went to live with her eldest brother, Chief Vital Anaweokhai in NIFOR. She later went on to Teachers training college in Warri and then went on to complete her Grade 2 in 1966. She later went on to Nigeria College of education, Abraka and bagged an NCE in 1978 and immediately went on to do her NYSC (National Youth Service). Juliana was born a devout Catholic and was baptized and confirmed at Holy Rosary Catholic church, Onitsha. However in 1992 she gave her life to God in Benin City, Edo state. Juliana became a teacher and taught Geography for 27 years before she retired voluntarily in 1993. Juliana’s love for academic stirred her to open her own school. In 1994, Brighter Tomorrow group of schools was born. In March 2002, she joined the Redeemed Christian Church of God (RCCG), Blessed Parish, Auchi, where she went on to be a full Ordained Pastor in August 2015. Juliana is blessed with 2 children, and 6 Grandchildren.  She is also very blessed with many godchildren and spiritual children. For Juliana, giving her life to Christ is the greatest thing that has happened to her. With all her accomplishments she never fails to ascribe it all to God. She uses the phrase “If Jesus tarries” so often that it’s now been a part of her. Looking at Juliana’s journey over the last 70 years would make anyone awed by the magnificence of God Juliana is fondly called ‘Okpotso’ by her closest friends. When she is not engaged in her School or in Church activities, she enjoys spending time with her children and grandchildren and keeping herself up to date with social media.   Profile of Mrs. Theresa Ekamhefa Abu Mrs. Abu Theresa Ekamhefa was born on 17th March, 1952, her parents are late pa Luke Amiekhamhe, who was the head Christian of Ogbona and Cecelia Amiekhamhe, Attended Saint John primary school, Ogbona and later continued in Lagos  where she obtained primary 6 certificate , married to late Isaac Abu in 1968, was enlisted into the Nigeria police force in March 1978 in Lagos, and rose to the rank of an inspector and later posted to Edo state in 1991 where she worked at the Police Training School and in the Police officers Mess and finally retired successfully in 2012 without blemish after 35yrs. To God be the glory. She lives in Benin City In a male dominated profession she was able to rise to the position of a police inspector. Meet this woman with a great smile and that radiates an atmosphere of love anytime you meet her.     The Profile of Mary Omosike Charles Anwaosi Her names are Mary Omosike Charles Anwaosi, born to the family of Lucy and Charles Anwaosi from Ivhiobore quarter in Ogbona. She was born in Zaria in 1964, but grew up in Ibadan Oyo state, where she had her primary/secondary education, then later relocated to the United Kingdom where she obtained a diploma from South Bank polytechnic, South East London. She moved to the United States of America where and lived there for 20 years and graduated from Long Island University, Brooklyn, New York with a BSc in Business management. Also attended one of the best beauty schools in New York USA, Tinny’s Beauty and figure where she became a trained aesthetician (Laser Cosmetics Surgeon) qualified to work with laser beams. She also obtained certification as a licensed practical nurse (LPN) from the Staten Island University New York USA with several years of experience in nursing practical in the USA. Mary relocated to Nigeria in the year 1999 and became the first person to introduce permanent cosmetics (permanent makeup and body tattoo) to the beauty industry in Nigeria, and has received various awards to that respect. She is the brain behind the popular outfit known as Twinkul Skincare and laser treatment located at Emporium plaza Allen Avenue Ikeja Lagos and a branch at Centro Lekki Mall, Lekki phase 1, Lekki Lagos. Her clientele list consist of high-profile personnel such as the late Stella Obasanjo. She was the coordinator of the Better Life for rural women an NGO initiated by late Mariam Babangida. She is a member of the Rotary club International and also a member of the Association of practitioner of Spa and medical aesthetics of Nigeria.    Dr. Dorothy Lovina Kufeji (Nee Asapokhai) First Female medical doctor from Ogbona (Paediatric Surgeon) Dorothy Kufeji FRCS (Eng.), FRCS (Paed), specialises in neonatal surgery and paediatric colorectal surgery at Guys and St Thomas’ hospital in London. She performed the first laparoscopic ACE

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Biographies of Some of the Great Ogbona Men and Women

1 Comment / Biographies of Ogbona Past Leaders, History and Culture of Ogbona /

THE BIOGRAPHY OF HRH ALHAJI PATRICK AJAYI OBOAREKPE (JP) THE GIEAVIANWU OF AVIANWU. His Royal Highness, Alhaji P.A Oboarekpe (JP) was born in the year of our Lord on November 18th, 1922. He was born into the Ogbona ruling house in Avianwu Clan by peasant parents and as such had a humble beginning. GENEALOGY AND PLACE OF BIRTH HRH Alhaji P.A Oboarekpe hails from Ivhitse quarter in Ogbona Sub-clan-head zone of Avianwu Clan. His father Oboarekpe was the eldest son of Akpheokhai of Ivhiste, while his mother Aghiegho Oboarekpe was the eldest daughter of Agbayekhai who hailed from Okotor quarter of Iraokhor in Iraokhor Sub-clan head zone of Avianwu Clan, all in Etsako Central Local Government area of Edo State. HRH Alhaji P.A Oboarekpe was the 4th child of his father. EDUCATIONAL BACKGROUND AND ACHIEVEMENTS It was customary in those difficult periods in the introduction of western education in Nigeria that only those children who were not good in farm work, but gifted with intelligence would aspire to obtain western education and they were sent to missionary schools. Patrick Ajayi Oboarekpe as he was known at the time got favoured in this regard.  He started his early primary education in 1937 at the then St. John’s Catholic School, Ogbona, and now Oboarekpe primary school (named after him). He completed and obtained the Standard Six School Leaving Certificate in 1945 at the Sacred Heart Catholic School at Agenebode in Etsako East Local Government Area of Edo State. In 1946 he was employed as a teacher and was posted to St. Peter’s Catholic School at Afashio, Uzairue, in Etsako West Local Government Area of Edo State under the Catholic Mission. He later proceeded to St. John Bosco College at Ubiaja, where he successfully obtained the Teacher’s Grade III certificate in 1948. He worked assiduously as a classroom teacher and later as Headmaster in various locations in Etsako. While in service, he initiated very many innovative activities that attracted many unwilling children to develop the love for education. Through his untiring quest for the expansion of schools in Etsako, he assisted the missionaries in no small measure in the opening up of schools in deep rural communities where he personally accepted payless jobs in teaching rural pupils. He was a sport enthusiast who won many laurels during the Empire Day Sports Meets that were organized under the auspices of the then colonial masters. He was a sprinter, a distant runner, a footballer and a wrestler. TRADITIONAL LEADERSHIP PERIOD While he was still in service, judging from his indomitable organizing ability and his love for corporate values and unity of purpose, he was called by his people to occupy the stool of the leadership of Ogbona, following the exit of the incumbent Ukpi Drummer, late Chief Okozi who was the then village head. In 1955, in response to the yearning and aspiration of the people of Ogbona, he accepted the challenge and took over the reins of office in the community alongside his teaching career. He later found this to be cumbersome, combining these duties and in 1958, he resigned from teaching voluntarily to avail himself full opportunity to govern the community more effectively. During this early period of his reign, he was appointed into the Customary Court Judicial Service Commission and he served as a member of the Customary Court in Fugar, headquarters of Etsako Central Local Government Area from 1967 to 1974. In 1984, following the exit of HRH Alhaji J.A Alao (JP), the then Clan Head of Avianwu, the royal highness scepter fell upon him and he took up the reigns of office  as the Clan Head of Avianwu Clan, as the Ogieavianwu of Avianwu. He was gazette into the throne and office as the Ogieavianwu of Avianwu on the 19th of June 1986 by the Edo Sate Government. He occupied the position of the Ogieavianwu of Avianwu, until he was graciously called to join his ancestors on the 27th of February 2010. NOTABLE ACHIEVEMENTS                                             TRADITIONAL INSTITUTION REFORMS In the existence of Avianwu clan, he is the first Royal Highness to parade four full-fledged subordinate clan heads in attendance at deliberations on issues affecting the clan. He created 117 villages that are headed by Ikhaemhos in the dispensation of grassroots justice; and three autonomous villages that were formed into a Ruling House known as Ebadi Ruling House. He fought for the expansion of Avianwu into more viable villages and clans to be headed by subordinate clan heads. During his reign, he endorsed and influenced the creation of Etsako Central Local Government Council with the headquarters at Fugar in Avianwu kingdom in Edo State. EDUCATION REFORMS His reign witnessed giant strides in the educational sector, as many new secondary schools were founded. The former St. John’s Grammar School Fugar was upgraded to the status of a Model Unity School. A Skills Acquisition centre was established and completed at Fugar. The extension of the Federal Government UBE schools scheme to Avhianwu. The establishment of Ogbona Grammar school, Ogbona. HEALTH REFORMS The university of Benin Teaching hospital comprehensive health centre was established at Ogbona. The general hospital located at Fugar and many other primary health care centres were established to take care of the health of his subjects. He assisted with the full immunization of his people by imposing penalties on anyone seeking to prevent the success of the exercise within his domain. SECURITY REFORMS He was the first Ogieavianwu to organize a general congress on ways to avert security threat in his area with all the security agencies in attendance. During his reign, he imposed harsh penalties on those embarking on riots, family feuds, possession and use of dangerous weapons, provocation and assaults of any kind. He stopped the dusk to dawn night parties and night ceremonies that had become avenues for criminal activities and constituted a threat to security in the community. SOCIAL REFORMS                                                He supported the organization of various progressive unions, home and abroad; geared towards the development of the

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The History of Catholic Church and Primary School in Ogbona

Leave a Comment / The History of the Catholic Church in Ogbona /

THE HISTORY OF CATHOLIC CHURCH AND PRIMARY SCHOOL IN OGBONA BY DEACON JOHN ODIOR ANAWEOKHAI. The history of Primary Education in Ogbona is interwoven with that of the Catholic Church, in fact, differentiating between both of them is like separating garri from cassava. Until 1927, there was neither church nor school in Ogbona. Nonetheless, western missionaries did come to Ogbona occasionally for evangelical and administrative purposes. The guest house between the Asekhauno and the Odogbo families housed such itinerant preachers and District Officers. There were three men that threw everything at their disposal to ensure Ogbona had a church and a school. Eramha Esi Balogun was an itinerant trader that travelled to the major cities of Onitsha, Ibadan, Ilorin and other places for his business. He discovered to his chagrin that he was always unnecessarily delayed by the sales clerks. Often times he would be left unattended to simply because he was not educated. Eramha Eshiemomoh Cletus Anaweokhai was working with the catholic mission in Lokoja where he could not do much because of his lack of formal education. Eramha Robert Odogbo read up to Standard four in Fugar and was working with the Council in Auchi. Though he could barely read and write, it was not enough to get him far. The few educated ones then had to trek to Fugar. My uncle, Pa James Anaweokhai, 1904 to 1987, did his Standard Six in Fugar in 1918. Going to Fugar was not easy for him at all as he rightly told us. There were only two government schools. The one in Auchi and that of Fugar. The problem of education became a general concern to everybody. From the various discussion held, it was clear to everyone that it would be much easier to get a school from the missionaries than the government. Getting a school from the mission means there must be a formal place of worship in Ogbona. Straightway, Eramha Cletus Anaweokhai and Eramha Robert Odogbo were sent to Agenebode and Ivhiukwe where there were Catholic Church and Catholic schools. Until their third mission they couldn’t secure appointment with the mission. On arrival at Ogbona, the missionaries were overwhelmed by the hospitality of Ogbona. People came out amass to welcome them. Some came with tubers of yam, fowl, goats, garri. Others came with eggs etc. Instantly, the guest house which had undergone renovation was converted to church and primary school and Eramha Robert Odogbo was made the Catechist and Head Christian from 1927 to 1948. Eramha Cletus was the second Catechist from 1948 to 1976. Eramha Richard Asekomhe was another pioneer member too. They all wedded their wives in the Catholic Church in the 1930s.   CHALLENGES FACED BY THE EARLY CHURCH IN OGBONA On the 15th of November, 1932, the first Christian marriage ever took place in Ogbona between Mr. Nicholas Apemheyie Asekomhe and Mrs. Regina Egbekhoze Asekomhe (9née Odior). It signposted the foothold of Christianity in Ogbona after teething and turbulent five years of intimidation, acrimony, ostracism and blackmail. Among the pioneering faithful members, apart from Eramha Robert Odogbo, Cletus Eshiemhomoh Anaweokhai, Esi Martins Balogun, Richard Asekomhe and Nicholas Apemheyie Asekomhe, others were George Okomilo, David Agbiko Enamino, Thomas Eragbhe, Michael Idode Irumire, Dominic Emoabino, Bernard Ozibe Ogbualo and Matthias Ekiegbemhe Atsegwasi among others. If the likes of Eramha Esi, Odogbo and Anaweokhai expected grand reception of Christianity and western education among Ogbona people, it was a dream taken too far. They were met with stiff resistance. The Locals saw the new religion as a knife wedged in the heart of the things that held their culture together. Scriptural teachings against heathen practices like sacrifices to idols, Okhei rites etc. soon brought the church head on collusion with the traditionalists. The school was seen as an extension of that alien culture where children were subjected to such inhuman treatment as caning and as such most parents refused to send their wards to school. Matters were not helped by the lack of able men to steer the affairs of the new religion. Until 1929, Eramha Robert Odogbo, the pioneer head Christian and catechist was still based in Auchi. All the clergymen were based in Ivianokpodi, Agenebode. Either Eramha Nicholas Asekomhe or Eramha Cletus Anaweokhai would go to Ivianokpodi to get the previous Sunday sermon for Sunday service. The early Christians in Ogbona suffered a lot of humiliation and persecution among their kinsmen. Songs were composed to make jest of them. The most popular being the well known ENE SI BO NE REKHA NE YUKA. Illiterate people who prided themselves as Christians. Matters came to head in 1931 when Eramha Agbiko Enamino had an issue with one of the unbelievers. The battle line was drawn between the Christians and the traditionalists. Eramha Enamino was served a writ of summon by the customary court bailiff from Fugar. The Christian faithful decided to break with tradition, perhaps, guided by their Christian faith against bribery and corruption by denying the bailiff his usual entitlements of four pence, a fowl and tubers of yam. When the bailiff insisted with overt threats on getting his entitlement, he was manhandled. This was a sacrilegious act which the Auchi based British District Officer did not find funny. He personally came to Fugar to preside over the Case. All the seven culprits including, Eramha David Agbiko Enamino, George Okomilo, Robert Odogbo, Cletus Anaweokhai, Nicholas Asekomhe Martins Esi and Richard Asekomhe were found culpable and were summarily given fourteen strokes of cane each with two month of imprisonment which were served at Auchi prison.   POWER PLAY, INTRIGUES, MIRACLE & BACKSLIDE IN     THE EARLY CHURCH   IN OGBONA. The arrest, trial and imprisonment of the pioneer parishioners of the young catholic in Ogbona was the height of the British colonialist iron fist rule in Ogbona and Nigeria in general. At the dawn of the 20th century, British stronghold on Nigeria was palpable in all spheres of life. The great Benin Massacre at the turn of the 19th

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