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STEPS TO BECOMING THE OKPHE UKPI OF OGBONA By Dr. John Odior Anaweokhai

Leave a Comment / Palace of Okphe Ukpi of Ogbona /

THE OGBONA THAT FLOWS IN MY VEINS (14) STEPS TO BECOMING THE OKPHE UKPI OF OGBONA Dr. John Odior Anaweokhai. Chief Patrick Ajayi Oboarekpe who later became the Oghieavianwu of Avianwu in 1986 was occupying the highest seat in the land while growing up but was embroiled in a fierce legal battle with Chief Ikhanoba Ikpeto from Ivhiorevhor over the throne. The ensuing litigation divided Ogbona into two stiff oppositions with tents pitched on both sides, of course, with attendant polarizing consequences. The effects of the dispute transcended the confines of the immediate and extended families of the two parties involved in the imbroglio. It affected every facet of the life of the community. Hitherto friendship bonds which had taken years to build were slaughtered on the altar of of power tussle. Men put their lives on the line and did things unimaginable all because of the Throne. I remember one particular incident where Eramhas Ikielu Omiawa, Okpokpo Itsani and Izagidi went to Ivhiorevhor in broad daylight to purloin Chief Ikhanoba’s Ukpi, his symbol of authority. How a heinous act of that magnitude was plotted and executed with such success remains a mystery to this day though some people have attributed the success to the deployment of the traditional power of invisibility otherwise known as Ebiko. It was a suicidal mission that no man in his right frame of mind would ever contemplate. After a while, Chief Ikhanoba passed on. The legal fireworks that were ensured between Chief Ikhanoba and Chief Oboarekpe pales into insignificance compared to what transpired between Chief Vincent Omadimhe and Chief P.A. Oboarekpe over the same throne. It was a war of sorts that divided the four quarters in Ogbona into two factions. Ivhiorevhor was in solidarity with Okotor while Ivhiochie and Ivhido were on the same page over the issue. This is not to disparage the pocket of opposition that existed within each side too. Chief Oborekpe was a tobacco farmer while Chief Omadimhe was a saw miller and a transporter. By all standards, Chief Omadimhe was a successful local businessman who made a fortune for himself while his peers were still struggling to meet their daily expenses in the village. I remember his rice mill factory, the two lorries, Obayaye and Ozoghor of blessed memory. In the end, both Chief Oboarekpe who was a teacher before he became the Okphe Ukpi in 1955 and Chief Omadimhe extended a considerable amount of their fortunes in court cases over the throne. Though the community was evenly divided along those lines, issues that bothered the well-being of the community were jointly handled. I remember when Ogbona had an issue with Ekperi over a gravel minefield. In unison, Ogbona went there in broad daylight, chased out Ekperi people with little or no resistance, took over the land, sold off the gravel and returned home with all their mining tools. The war between Ogbona and Imiava was succinctly dealt with in the 12th episode of this series. all the same, every Ogbonan was involved and affected directly or otherwise by the impacts of the war. the most unifying incident I can remember without straining my memory walls was the construction of Ogbona Secondary School’s premier classroom and staff room buildings between 1979 and 1980. It was a project that brought out the best in Ogbona. It put to rest permanently in my mind the question of the existence of a contrary power against the potency of unity inherent in a community when brought to the fore. It proved to me as a young lad that there is no limit to what the power of togetherness can achieve when plainly explained and properly harnessed for the common good of the people one was left out. Even as a primary four pupil, one boy and I were made to carry 2*2 sawed wood from Imhakhena Primary School along the main road to the school under construction. All the artisans in Ogbona were involved. even non-artisans were involved as labourers. The women were not left out as they also helped out with the concrete work. Ogbona people levied themselves heavily to ensure the school was completed in time. It was gratifying to note that regardless of which side one was over the throne legal fireworks, there were always red tapes. It is appalling and disappointing that despite the potential danger posed to the well-being of the community by the dispute over the Throne, we never bothered to find out about the procedures or steps to the Royal Stool of Ogbona kingdom. Steps to The throne are well spelt out.in fact, there should be no shadow of doubt or disagreement on who should be the legitimate Opkhe Ukpi of Ogbona. But before we proceed further, who is qualified to be The Okphe Ukpi of Ogbona? Every male child of Ogbona is qualified to aspire for the highest seat in the land because, like The Other Four Villages of Ivhiarua, Ivhinone, Uralo and Ogbona that make up Avhianwu clan, kingship is not by primogenitures. In other words, kingship is not monopolized by one family and there is no perpetual heir to the throne from a particular family or quarter. It is rotated among the quarters that make Ogbona. It must be posited herein that The taking of the OKHEI title is sine qua non to one’s eligibility to contest for the Royal Stool. It must also be clarified that there is no illegitimate son in Ogbona. Ogbona is divided into two ruling houses. As such, The Ukpi rotates between the two ruling houses of Ivhiokhua and Ivhiomierele. Those two names should bring to our minds how age group rites are performed among the male folks. I heard of Ivhiokhua for the first time during my age group initiation. All positions are shared between the two houses. Ivhiokhua is made up of Ivhiorevhor, Ivhitse, Ivhiobore, Ivhiosano, Ivhiobiri and Ivhetso while Ivhiomierele -Okotor is made up of Ivhiozima, Ivhioroke, Ivhiovhaghua and Ivhioverah The other subordinate

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Profile of Professor David Imhonopi

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

Profile of Professor David Imhonopi David IMHONOPI, Ph.D A Professor of Industrial Sociology (Human Resource Management and Human Capital Development). Covenant University, Ota, Ogun State, Nigeria Tel. +234-8051158226 Email: davidimhonopi@gmail.com Professor David Imhonopi hails from Ogbona (Ivhiorevho quarters), Etsako Central Local Government area of Edo state. He attended Imhakhena Primary School, Ogbona, and Ogbona Community Secondary School from 1977-82 and 1982-86 respectively. He later proceeded to Ojoh High School, Ibadan, where he made up his required credits and obtained the best results in his Senior School Certificate Examination with distinctions in 1989. Professor Imhonopi holds a Bachelor of Science degree in Sociology from the Lagos State University, where he graduated as the best student in his set; a Master of Science degree in Industrial Sociology from the University of Ibadan, where he came tops; and a PhD degree from the same Department. He is the immediate past Dean of Student Affairs of Covenant University. He has also undergone several international training and certifications (Coursera) from the University of Minnesota (USA), University of Colorado (USA), University of California (USA), Copenhagen Business School (Denmark), University of Lausanne (Switzerland), Imperial College London (UK), University of North Texas (USA), Macquarie University (Sydney, Australia), University of London (UK), University of Navarra (Spain), Indian School of Business (India). Professor David Imhonopi has taught undergraduate and postgraduate courses under different rubrics in Industrial Sociology, Industrial Relations, Human Resource Management, Human Capital Development, Medical Sociology and Communication at Olabisi Onabanjo University, Federal University of Agriculture Abeokuta, Bells University of Technology, Ota, National Open University, Nigeria (NOUN) etc. and presently lectures at the Department of Sociology, College of Management and Social Sciences, Covenant University, Ota, Nigeria. In his interesting 22 years of teaching and research at the university, he has supervised over 200 undergraduate projects, over 30 Master’s dissertations, and 7 PhD candidates, and still counting. He has attended both national and international conferences, workshops, and seminars. He is also an established researcher with over 100 published works in reputable national and international journal outlets. He has 2 been considered an internal and external examiner for dissertations and theses, particularly at the University of Ibadan and Baze University, Abuja. He has also acted in different editorial positions in national and international journals, where he has constantly shared his experience and knowledge in reviewing the academic works of colleagues around the globe. For his contributions to epistemic production and expansion and his pleasant work ethic that is both relational and results-oriented, he has edited about five academic books and authored not less than ten secular and motivational books. Professor Imhonopi has played significant roles in leadership positions in the past and present. He has been a coordinator of various academic programmes, a secretary in multiple capacities, a coordinator of postgraduate studies, and an active member and coordinator of several committees at the Department, college, and university levels. He has also received numerous awards from bodies and institutions, such as the Leadership Excellence Award from the Postgraduate Student Council of Covenant University, the Most Inspiring Lecturer Award from Sociological and Anthropological Students Association (Olabisi Onabanjo University), the Award of Excellence from the Nigerian Sociological and Anthropological Students Association, University of Lagos, Guest Lecturer Award from Registry Department, Bell University of Technology, etc. Professor David Imhonopi is not just a seasoned university teacher but also a consultant in career management, emotional intelligence, civil service, and self-development training. He is a regular speaker at religious and secular conferences both at the national and international levels. Knowledge-based business-oriented organisations frequently seek after him to share his experience in organisational management and productivity. He is a member of many professional bodies some of which are the Nigerian Anthropological and Sociological Practitioners Association (NASA), the International Sociological Association (ISA), the Nigerian Sociological Society (NSS), the Institute of Corporate and Business Affairs Management (ICBAM), Institute of Strategic Management (ISM), Chartered Institute of Project Management (CIPM) and a Fellow of the Institute of Management, Leadership and Productivity Development (IMLPD) etc. He is committed to academic excellence, ingenuity, and pragmatism, and his modus vivendi hinges on core values of integrity, spirituality, excellence, and diligence. He desires to play a front-line role in advancing scholarship, leadership, and business revolution on the African continent. Professor David Imhonopi has been an ardent follower of Jesus Christ since he was a teenager. He is a part-time pastor with the Living Faith Church, Faith Tabernacle (Covenant University Chaplaincy) Canaanland, Ota, Nigeria. Professor Imhonopi is also interested in “catching them young” for Christ. Hence, he shares the gospel message with the young generation with simplicity and audacity via a regular program tagged “Hope for the Young Outreach”. He is happily married to Dr. Gloria Bosede Imhonopi, and they are blessed with two children, Davidson and Deborah.

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OGBONA IMHAKHENA ASAMA FEDERATED UNION GENERAL SECRETARY’S REPORT (1987-2004)CHIEF MATTHIAS A AKPAIBOR

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OGBONA IMHAKHENA ASAMA FEDERATED UNION GENERAL SECRETARY’S REPORT (1987-2004), CHIEF MATTHIAS A AKPAIBOR It gives me great pleasure to present to the Union this day, this report of my seventeen years in Office as the General Secretary of Ogbona Imhakhena Asama Federated Union. I hereby thank the entire community, both at home and abroad, for the opportunity given me to serve. I took over this office when it was in its infancy and I had little or nothing to start with the cooperation of the first, second, and third Presidents, Chief A. O. Itsuokor, Chief T. A. Osigbemhe JP. The Okphe-Ukpi of Ogbona and Arc. J.E.A Orbih respectively the union started growing from strength to strength. The Union was formed in 1976 with Protem Officers as Chief A. O. Itsuokor – President, Mr. G. I. Kadiri – Secretary and Chief M.A. Akpaibor as the Asst. Gen. Secretary. A constitution committee headed by Mr. P. S. Eleta was set up. The Draft Constitution was submitted in1982 and was adopted and passed into law in the same year. The first Union executive council members were elected into the following offices:- President – Chief A. O. Itsuokor – Lagos Branch Vice President – Mrs. S. A. Anetekhai- Benin Branch General Secretary – Dr. J. E. Umole – Benin Branch 1st Asst. Gen. Secretary – Chief M. A. Akpaibor – Warri Branch 2nd Asst. Gen. Secretary – Mr. P. Osigbemhe – Ibadan Branch Treasurer – Okhaemoi P. S. Eleta – Auchi Branch Financial Secretary – Mr. M. G. Enakpene – Auchi Branch Publicity Secretary – Sir P. M. Anaweokhai – Lagos Branch Social Secretary – Mr. R. A. Edogamhe – Benin Branch Legal Adviser – Chief C. A. Ekhasemomhe Kaduna Branch Ex-Officers – Mr. M. Asapokhai – Kano Branch “ – Mr. A. Oghena – Ile Ife Branch “ – Okhaemoi J. Edogamhe Ogbona Branch “ – Mr. A. Oyagha – Warri Branch “ – Mr. J. I. Odior – Ogbona Branch Patrons – Chief J. O. Odalumhe – Ogbona Branch “ – Mr. Francis Asekomhe – Ogbona Branch “ – Pa. Abu Idinokhai – Ogbona Branch “ – Pa. Odia Ikhane – Ogbona Branch “ – Pa Aleghe Orbih – Ogbona Branch Ogbona was elected to be the Headquarter of the Union and it was agreed that the name of the Union should be known as the “OGBONA IMHAKHENA FEDERATED UNION”. The financial branch unions were eight comprising, Auchi, Benin, Ibadan, Ile-Ife, Kaduna, Kano, Lagos, and Warri while the homebody was dragging their feet over the name of the union. We are grateful to God today as the number has increased from eight branch members to ten branch members including the home branch, Abuja, Ilorin. Port-Harcourt branch which was one of the recently registered branches, is neither here nor there for reasons best known to them. The aims and objectives of the Union were well spelled out in the 1982 constitution. After one year in office, the General Secretary declined his post and I was appointed to act which I did for one year before I was appointed to the post of the General Secretary in 1985. When I took over the office, the financial branch members still remained at eight. The home which supposed to be the headquarters was still doubting whether to accept the name or to stay away because of the name. Then the financial position was very poor. The only main avenue for funding was the monthly subscriptions from the eight branches of the Union. The attendance of the executive council meetings was encouraging except for some branches whose members were not regular, mainly Ile-Ife and Kano. These two branches claimed that they always received letters late. After normalizing their postal addresses, the Ile-Ife branch complained that their members were new converts and that they would not accept the name “Ogbona Imhakhena Union” The Kano branch of the Union complained that due to frequent riots in Kano for the past years, the could not form any useful union. Recently, they informed the federated bodies that they had reorganized and would act fully Ile-Ife remains dormant to date. The union could not achieve any meaningful development during these years till 1986 because it embarked on the reconciliation of the two factions that were Asama and Abokhasomhi unions were formed because of the Chieftaincy dispute in the community. The Ogbona Imhakhena Federated Union called on them to allow the Chieftaincy matters take its cause and form a development union. That is what the Federated Union stands for having a coon front in which the community can channel their problems through to the government for meaningful development of the community. This took the Federated Union time but those who saw what the union stands for were carried along by the union while those who believed that their cause had to be met remained still battling with their Chieftaincy cases. As of today, all these are history as Ogbona Imhakhena Asama Federated Union broke the ice and united the whole factions together and brought them to the popular body both home and abroad. At the 1987 Annual Conference, the National Executive Council of Ogbona Imhakhena The Federated Union was dissolved and there was an election where the following members were elected:- President – Chief T. A. Osigbemhe JP – Benin Branch Vice President – Sir P. M. Anaweokhai – Lagos Branch General Secretary – Chief M. A. Akpaibor – Warri Branch 1st Asst. Gen Secretary – Mr. R. A. Edogamhe – Auchi Branch 2nd Asst. Gen. Secretary – Mr. D. Akhamiemhona – Ibadan Branch Treasurer – Okhaemoi P. S. Eleta – Auchi Branch Financial Secretary – Chief P. S. Anyiador – Benin Branch Asst. Fin. Secretary – Mr. M. Asapokhai – Kano Branch Publicity Secretary – Mr. G. I. Kadiri – Auchi Branch Social Secretary – Mr. P.C.I Okhakumhe – Auchi Branch Legal Adviser – Chief C. I. Ekhasemomhe – Kaduna Branch Ex-Official Members- Mr. S. A. Anetekhai – Benin Branch “

OGBONA IMHAKHENA ASAMA FEDERATED UNION GENERAL SECRETARY’S REPORT (1987-2004)CHIEF MATTHIAS A AKPAIBOR Read More »

IVHIA-IBANA OR IYABANA OR IBANA

Leave a Comment / Ogbona Cultural Dances and Troupes /

IVHIA-IBANA OR IYABANA OR IBANA BACGROUND Ivhia-Ibana or Iyabana or Ibana is an esoteric and mystic guild of initiates who dwell in the realm of the spirits and visit our world from midnight to the wee hours of the morning, to administer justice by announcing enacted laws by the elders and leaders of our society. They also pronounce curses and mete out punishments to offenders of the laws of the land. They are considered the representatives of our ancestors who live in the underworld. They are known all over Avhianwu, Weppa Wanno, and Ekperi. Apart from Ibana, they are also known as IKUAWA. The name could be called as Ivhia-Ibana or Iyabana or Ibana. Their shrine (EBO) is located in Okula, deep in the heart of the jungle. They also have a representational abode located beside the village market. It has a conical shape made of zinc from the top to almost the ground. They also possess a mobile house, also of a conical shape, shaped with flowering clothes in which they travel around the village in the early mornings to dispense justice before retiring to their underworld. Ivhia-Ibana, being a mystic band of nocturnal spirits, speak in muffled mysterious voices. Their language, called Igha, is highly encrypted and unearthly and requires an interpreter to convey messages to the uninitiated. The night that they are performing, no woman or child is allowed to come outside of their house or see them. ORIGIN The Ivhia-Ibana guild of nocturnal spirits was said to have been imported from the tribe of the Igala, in present day Kogi State via Anegbette in Etsako Central LGA, Edo State at about 1878 AD. The pioneers, Ogbhumhie from Ivhiobore, and Akhughie Odimhalo brought the dance from Anegbette to Ogbona. Ogbhumhie was the first supreme leader (Ogadigbe). He was succeeded by Amedu Aghemheso, Ifaorumhe Okhoghiemhe, Akhughie Odumhalo, and presently, Akhughie Ilemho. And the present patron (Eri-Ibana) is Chief Joseph Eboitse Oshiotse. THEIR FUNCTIONS a) They enforce laws on behalf of the Okphe-Ukpi and the elders of the land. b) They pronounce curses on lawbreakers by camping around the offender’s abode for whole nights. c) They provide entertainment during festive and funeral rites when invited. MEMORABLE EVENT There were some memorable events whenever Iyabana went to enforce the law. Their stock in trade was to pronounce curses, unleash mayhem, constitute a nuisance, and remain as thorns in the flesh of any culprit. No matter the situation, Ibana must have its way and hold any lawbreaker to account. The infamous episode involving IDAYE and the Ivhia-Ibana remains indelible in our memory to date. Against the express prohibition against plucking mangoes from trees, Idaye, in defiance of the law plucked mangoes on his way to his farm. The Ivhia-Ibana, in carrying out their penalty, besieged his compound for seven nights and defecated around his entire abode in addition to raining curses on him till he paid the fine that was imposed on him. One of the Iyabana episodes was with Eramha Apemheyie Asekomhe. Iyabana came to his house to hold him accountable for an offense. He revealed the identity of some of the members to his wife, Inaluba. Of course, it led to several nights of curses, defecations, and mayhems until Iyabana were appeased. Another case involved T.Y. Abu who arrested Iyabana. He accused them of eating all the meat in his pot of soup. He gave a vivid description of the size of the chicken he used to prepare the soup. Basel Alabi, the then Ogadigbe, and John Ikhane were both taken to the police station in Fugar. Jacob Orbih was mandated to bail them out. T.Y. Abu insisted that Iyabana must pay for the pot of soup. In the end, Ibana was appeased. I also remember that when we overcame the fear of Iyabana, we would leave for the stream or farm very early in the morning to see if we could catch a glimpse of Iyabana returning to the spirit world whenever they performed.     Godwin Asekomhe Ivhiabana in the early 60s was so fearful and was seen as spirits from neither world. In those days no one dared them. Members were never seen physically during the day. Before they come out, they would beat their wooding drum to inform and warn all indigenes, especially women, children and youths to stay indoors throughout the night. Any violation would attract serious capital punishment by flogging with canes. They had their ighala language duely and accurately interpreted by one of their members. If peradventure they had reason to stay till dawn they would construct a mobile hut that would cover them against being seen. Their identity was not known to women and children. They were so dreaded to the point that talking about them was not only fearful but also taboo. Ivhiabana was made up of old men then and we’re known as night masquerades.

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UKPE NOKHUA (Onye khakha) By Dr.John Odior Anaweokhai.

Leave a Comment / History and Culture of Ogbona /

UKPE NOKHUA (Onye khakha) By Dr.John Odior Anaweokhai.One distinctive, enduring, and appreciable quality about Ogbona, nay Avhianwu tradition, is the recognition given to women of virtue. Such honour is never bought or influenced by whatever means but is justly earned. Whoever is conferred with such honour occupies a special position in the comity of women. One of the basis upon which such honour is earned is through the performance of the UKPE NOKHUA rite. As the name implies, it is a rare event that is celebrated with rolled-out drums. A woman who has lived very well with her husband and his family would want to entrench herself permanently in the family. With the performance of the UKPE NOKHUA rite, her position in her husband’s family becomes non-negotiable and cemented forever. She can never be forced out of the family. Nothing under the sun can chase her out of her matrimonial home. This perhaps, informs the rareness of the event and the age advancement of women who perform it. Any woman who so desires carves a special chair with which she sits down all the time. A special stool with a slight resemblance to UKPI is also carved. On the day of the event, her first son carries it on her head, thus becoming the leader of the long procession. If she is not blessed with a male child, the first daughter takes up the responsibility. A lot of effort, time, and money go into UKPE NOKHUA rite. Anything edible is cooked on that day. It is customary for one to reach out to her well-wishers not necessarily to give her money but to prepare whatever they can as support for the event. No matter how well one is supported, the main meal, AKHE of Egusi soup and pounded yam must be personally prepared and presented by the rite performer. The Egusi soup is brought in a big open earth pot. Well-wishers may support with any other food, the preparation and presentation of the main AKHE remains the exclusive task of the woman desirous of such honour. This is referred to in the local palace as “Onye khakha”. With everything in place, the woman comes out in her native hand-woven wrapper of IGBOGANE with IDIBIE tattoos all over her body. She also wears ASAMHA, an elephant tusk on her legs. She is qualified to wear UGBAGHO, blue coral bead too. She moves majestically behind her first son with other well-wishers and all food carriers behind her in the long procession around the village. She is free to include any amount of money and present all to her husband and the entire family. UKPE NOKHUA can better be appreciated when situated in the context of OKHEI. It is the female equivalence of OKHEI with which the woman becomes an unofficial chief. List of some of the women who have performed the ceremony in Ogbona in the recent past: 1. Omhonaya Edogamhe 2.Omhonaya Ibrama (Aeroplane) 3.Christiana Amina Erua Anabor 4.Comfort Abakhue Atsegwasi 5. Asabi Imhana Odior 6.Angelina Nasamu Odior 7. Theresa Uworati Anabor 8. Martha Itsefia Orbih 9. Alice Ibra Ogah 10. Janet Azaigbor 11. Florence Omadimhe 12. Patty Obeakemhe 13. Alice (Iyoyo)Erasor

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ILO DANCE BY BEN KASIM IKHANE

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ILO DANCE BY BEN KASIM IKHANE Ilo dance is one of the most common forms of dance in Ogbona. It can be traced back to time immemorial and no one is certain as to how and when it came to be. The masquerade is accompanied by a small boy who carries a wooden box and sits on it throughout the performance. No one knows exactly the content of the box, but it is often said that the spirit and prowess of the masquerade reside in the box. The masquerade’s attire is made of white cotton material with stripes either of red purple or pink. It carries a white fluffy turf on its head and around its waist is tied a colourful drape of strips made from raffia palm. The Ilo dance is a very energetic type of dance. The dancers are flit-footed and acrobatic. It involves complex and intricate dance steps backflips and overhead somersaults, qualities that differentiate one expert from the other. Each of the then-known four quarters of Ogbona; Ivhiorevho, Ivhido, Ivhiochie, and Okotor boasted of one of theirs. While some are known for their flat-footedness others are marked by their aesthetic calisthenics displays. It is in the latter case that the Ivhiorevho Ilo ranked heads and shoulders above all others. His acrobatic artistry was of a hyperbolic and panoramic reputation. INSTRUMENTS 1. Drums; (a) Two small drums (b) Agbadi (The biggest and lead drum that sets the tune). The drums form the centerpiece of the music. They are bass-based with thunderous reverberations. 2. Two gongs (Uloh) PROMINENT PERFORMERS 1. Atsada Egbhatse 2. Egbu Ateghie 3. Abuke Amalu 4. Inusa Okhipo 5. Osiregbemhe Eleta (Ozigono) 6. Isimhape DRUMMERS Some of the prominent drummers are Uworati Anabor, Azenobo Anakhu, Gimoh Eleta, Igichie Obiaza, Alasa Obiazia, Enilama Okhumholor, Okpapi, Osiregbemhe Ivhador etc. MEMORABLE MOMENTS Some of the dancers have performed in Badagry (Lagos State) for competitions. On one occasion they came out tops.

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2024 CHURCHES & PASTORS IN OGBONA, ETSAKO CENTRAL LGA EDO STATE.

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2024 CHURCHES & PASTORS IN OGBONA, ETSAKO CENTRAL LGA EDO STATE. S/N NAME OF CHURCH PASTOR CONTACT 1. Anointed Deliverance Ministry Pst. Pascal Elamah. +2348110830472 2. Assemblies of God branch 1. Rev. Geoffrey Odogiawa. +2348060388116 3. Assemblies of God branch 2.Rev.Chris Iyokha. +2348058778356 4. Best Life Ministry. Pst. Joel Eghieye. +2347030500208. 5. C.A.C. Branch 1. Pst.Isaiah Samuel. 6.C.A.C.Branch 2. Pst. Micheal Basil. +2348066339302. 7. Celestial Church of Christ. Pst. Isaac Oshiomhogho. +2348055163310 8. Christ Apostolic Church. Branc1. Pst. Isaiah Abiodun. +2348069701026. 9. Christ Apostolic Church Branch 2. Pst.Micheal Bisah. +2348066339302 10. Christ Apostolic Light Evangelical Mission. (CALEM) Rev. Simon Peter Emhokidi. +2348111180839. 11. Christ Chosen church Ogbona. Pst. Earnest Igbenoba +2347063422611 12. Christ Redeemed Assembly. Rev. Jacob Brai. +2347060420518 13. Church of Christ. Pst. David Abu. +2347068594396. 14. Church of God in Christ Mennonite church. Minister. Pius Jeremiah. +2348066233763 15. Church of God Mission Branch 1. Rev.Monday Umasor. +2347038034655 16. Church of God Mission Branch 2.Rev.A.T.Imafidor.+2348063874309 17. City of God Bible Church. Prophetess. Maria Kashmir+2348106567982 18. Deeper Life Bible Church Branch 1.Pst.Boniface Inamegbai +2347032072680 19. Deeper Life church Branch 2. Pst.Peter Momoh. +2347033528218. 20. Divine Reconciliation Ministry. Pst. Daniel Ogidi. +2347032270197 21. Dominion Deliverance Ministry. Pst. Paulinus Eboeso+2347039235834. 22. Foundation of Jesse church of Christ. Pst.Sunny Oghenakoghie Jacob. +2348160240103 23. Foursquare Gospel Church. Pst. Olaniyan Adekola. +2347031277877 24. God’s Grace Holiness Gospel Church. Pst. Japheth Oyarekhua. +2347032270068 25. Gospel Faith Mission. Pst. Isaiah Elijah 26. Gospel Truth Faith Ministry. Past. Isaac Aliu. +2347072830752 27. Heritage Gospel Church. Pst. Solomon Imhokhai. +2349032292777 28. Jesus People Reconciliation Ministry. Pst. Fredrick Imoagene. +2348163113389 29. Kingdom Assembly Church. Pst. Imhodu Paul. +2348164212760 30. Kingdom Connection Ministry. Rev. Thomas Ikhaghu +2348066630028 31. Living Faith Church. Pst. Osamuyi. +2349024712390 32. Living Gospel Outreach. Rev. Joseph Aigbepue. +2349020080262 33. Lord’s Chosen church. Pst. Chuks. +2348037369439. 34. Omega Fire Ministry. Pst. Emmanuel Itenebe. +2348133222967 35. Power and Fire Ministry. Prophetess Magdalene Bello. +8077132608. 36. Redeemed Christian Church (RCCG) Pst. John Inegui +2348027920318 37. Seventh-day Adventist. Pst. Chuks Ojo. +2348061296449 38. Seventh-day Adventist Branch 2.Pst.E.Obadiah.+2348131648816 39. St.John the Baptist Church. Rev. Phillip Omokhekhe. +234802698188 40. St.Peters Anglican church. Rev. Jonathan Ikemere. 41. The Gospel Ministries Int’l. Ogbona. Apst. Dr.Yusuf A. Trueman. +2348072449005 42. Victory Chapel. Pst. Jonathan Oyarenua. +234703668512 43. Watchman Catholic Charismatic Renewal Movement.Pst. Victor Eshieza +2348032902945, +234805344032744. 44. Word of Christ Bible Church. Pst.Timothy Akhabigimhe +2347034399456. 45. Voice of Victory Embassy. Past. Lawrence Okhumode +2348063836787, +2348074465242

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ENGLISH AND ETSAKO NAMES OF THINGS

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

ENGLISH AND ETSAKO NAMES OF THINGS PROFESSIONS & TITLES English Etsako King Oba Queen Usomine Chief Oghie Chief’s wife Amhoghie Noble Enabo Juror Okhaemho Mister oduape Master Agene Pastor Odibosi Teacher Owole Doctor Obodano Nurse Odanor Police Kheada Soldier Afia Farmer Ogwime Hunter Agiode Trader Oduaki Mechanic Osiesikwi Driver Ogwoko Carpenter Okhaotha Fisherman Adogo Witchdoctor Obo/Oboidane Officer oowak anya Servant Odibo English Etsako Broom Utsatso Tooth Brush Ogbhe Ako Hair Brush Ogbe Eto Rake Okhanye Sponge Ishe Soap Ota Bucket Gavo Basket Okpha Dish Ukpade Comb Azoeto Vaseline Udemhi Perfume Atvali English Etsako Greet Rue Good Morning Naigbia Good Afternoon Mo’ota Good Evening Togi / Mo’ghode Good Night Le Ghue See You Tomorrow Okia’khue Welcome Mokhia How Are You? Agboo Fine Opunomhi / Osomhi Goodbye Okia How Eboyoo Thank Kphemi Thank You Obekha Thanks Khaa (to one’s elder after meal) Please Tsee Beg Vhi / Lama Well Done Moakanya Sorry Etse Congratulations Oboani (mostly used for safe delievery) General Greeting Mo (well done, good day, condolence etc.) English Etsako Come Here Vhare Ana I am Coming I bade Where Are You Coming From? E Bu Za Bhade? Where Are You Going To? E Bu Ye? I Am Going To The Market I yaki Please Go Tsee Thera Let Us Move Mha Khia I Am On The Move Okhia Li Ya Shift To The Other Side Chi Ke Oboi Let Us Shift This Table Mha Chi Oni Akpeh Na Where Are You Running To E Bu Na Ye He Ran Past His House O Na Node Ikho Ni Tsoi Where Did It Begin E Boza Gbare Wait For Me Khe Mhe Stop There Nwogba Elei Stand Up Kpaoto Mwuza Give It To me The Ya Mhe Go And Take La Thue Bring It Here Thore A Na Please Sit Down Tsee Gheto He Has Gone To Lie Down O Khe A Deghue He Is Sleeping E Mho Ghue Are You Talking To Me? Ughi Mhe Mme? What Did He Say? E Bo Gwe? Let Him Tel What Happened Zo Gwere E Ma Mie Come Let Us Discuss Bhare Mha Neta Don’t Listen To Our Discussion Kha Thewoo Yo Ma Ineta Did You Hear Me? U So Ebi Gwe He Was Asked To Shut Up Emha Yoi Vuno Close The Door Khuno No Ode Let Me Ask You A Question Mhe No E Ogbo Will You Give Me The Answer? Ua Tho Wanye Ya Mhe? What He Said Is True E Mio Gwere Ughiemho O There Is No Truth In Him Emhotso Oyio Uno I Am Hungry Osamhi Ogbe Mhe Will You Eat? Ua Le Ema? What Food Will You Eat? Ema Me Uale? English Etsako Head Usomhi Face Ao Forehead Unugbo Cheek Asa Nose Isue Mouth Uno Eye Ukpeo Ear Ewo Chin Agba Lip Itikpino Teeth Ako Tongue Olemhi GREETING (ORUE) English Etsako Greet Rue Good Morning Naigbia Good Afternoon Mo’ota Good Evening Togi / Mo’ghode Good Night Le Ghue See You Tomorrow Okia’khue Welcome Mokhia How Are You? Agboo Fine Opunomhi / Osomhi Goodbye Okia How Eboyoo Thank Kphemi Thank You Obekha Thanks Khaa (to one’s elder after meal) Please Tsee Beg Vhi / Lama Well Done Moakanya Sorry Etse Congratulations Oboani (mostly used for safe delievery) General Greeting Mo (well done, good day, condolence etc.) TIMES AND SEASONS DAYS OF THE WEEK English Etsako Sunday Eluka Monday Eluki Tuesday Okpeluki Wednesday Akhuelabodo Thursday Elabodo Friday Elijuma Saturday Akhueuka MONTHS OF THE YEAR January Ukiotsa February Ukierabito March Ukiobuibui April Ukiorhirhi May Ukiadaobi June Ukiukhumhi July Ukidoemhi August Ukiukpe September Ukikpovhe October Ukiede November Ukiorua December Ukigwegwe TIME Date Ukaukpele Day Ukpele Today Ele Yestareday Enode Tomorrow Akhue Week Ughieluka Month Uki Moon Uki Year Ukpe Century Uwoukpe Dawn Egbia Morning Ogbede Noon Ota / Uwamhi Dusk Enwa Evening Oghode Night Ida Dark Ebi PROFESSIONS & TITLES English Etsako King Oba Queen Usomine Chief Oghie Chief’s wife Amhoghie Noble Enabo Juror Okhaemho Mister oduape Master Agene Pastor Odibosi Teacher Owole Doctor Obodano Nurse Odanor Police Kheada Soldier Afia Farmer Ogwime Hunter Agiode Trader Oduaki Mechanic Osiesikwi Driver Ogwoko Carpenter Okhaotha Fisherman Adogo Witchdoctor Obo/Oboidane Officer oowak anya Servant Odibo ANIMALS Domestic English Etsako Ox Malu Cow Ena Horse Akachi Goat Eghue Ram Oke Sheep Omaa Pig Etsi Dog Aghua Cat Anogbo He-goat Uviuko Fowl Okhokho Hen Okho Cock Okpa Duck Adogwo Wild Elephant Ini Hippopotamus Okaku Rhinoceros Azukphakpha Lion Idu Leopard Ekpe Buffalo Aleghe Deer Ethue Antelope Uzo Monkey Ovhe Chimpanzee Eme Cane Rat Ivua Rat Evhio Mouse Ope FRUITS English Etsako Mango Umagho Guava Goba Pawpaw Okhibagi Coconut Uvioba Orange Agbopi Banana Oghede Star Apple Oche Pine Apple Ediobo Pear Olomi Obo ELECTRONIC DEVICES English Etsako Radio Ovome Television Amiefo Fridge Pozi Freezer Pozeze Fan Apepe Camera Nwatho Telephone Yemhifo Torch Light Tobifio Air-Conditioner Opoafofo TOILETRIES English Etsako Broom Utsatso Tooth Brush Ogbhe Ako Hair Brush Ogbe Eto Rake Okhanye Sponge Ishe Soap Ota Bucket Gavo Basket Okpha Dish Ukpade Comb Azoeto Vaseline Udemhi Perfume Atvali FASHION English Etsako Shirt Otogbo Trouser Otsaka Belt Ugbogbo Pants Akape Shoe Efia Wrist Watch Deoakpenyobo Clock Agogo Umbrella Akpakpa KITCHEN UTENSILS English Etsako Tumbler Akpaoba Cup Akpa Tea Cup Akpa Anyebe Spoon Uko Fork Ukawa Kitchen Knife Abemhi Table Knife Aghao Plate Ugbagbamhi China Plate Atasa Pot Ukhiomhi Kettle Kameto EDUCATION English Etsako Chalk Erue Pencil Vebike Pen Vebi Book Udobe Exercise Book Obezaza Sheet/Paper Utsemobe Black Board Fafabi Leaf Umhabe Bell Akaba Duster Akpie Ball Saghie Arithmetic Kaachi Mathematics Faghaza English Ibo Biology Wenegbe Physics Aofaza Chemistry Nyikhi Geography Gwanobadi Economics Nwunabo History Okhaojo Science Nzen FOOD STUFFS English Etsako Milk Amenye Tea Anyebe Bread Ukpeko Sugar Sugha Biscuit Ukpakeibo Butter Atakpo Yam Emhi Potatoe Elumhe Beans Efie Rice Sikapa Cassava Eko Maize Oka Garri Ghari FURNITURES English Etsako Table Akpeh Chair Aga Bench Igala Stool Gioko Sofa Utekwi Bed Upepe Foam Afuo Pillow Akpeusomhi Earth Bed Ikpese Door Ode Window Uloobe THE NATIONAL ANTHEM AND PLEDGE THE NATIONAL ANTHEM (ILOLO NAIJIRA AYAOTODU) English Etsako Arise o Compatriots Nigeria’s call

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Etsako Names and Meanings

2 Comments / History and Culture of Etsako and Afemai /

Etsako Names and Meanings – October 20, 2020 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 their identity and 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, belief system, and traditions of the people. The baby’s name and the meaning of the name reflect the belief system of the people. This is the same for Etsako names. The good people of Etsako, like many other Nigerian 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, many do not know the meaning of names in our mother tongue. To motivate Afemai people to name 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. Male Names Meaning 1. Aanemhe None is greater than me 2. Abiabekha None reject success 3. Achakhobo Acha is a whiteman 4. Adenomo A child cannot be changed 5. Adoghie Chieftaincy is not purchased 6. Adonoghie A ruler should not be changed 7. Afegbua Family will not kill one 8. Agbaunosi No one goes against the wish of God 9. Azemoobo Let us leave each other 10. Aziku Leave me alone 11. Azimeye Let me live 12. Dokpesi (Idokpesi) Secretly close to my angel 13. Ebiade As I did not fall 14. Idaewo I do not listen to gossip 15. Ide I won’t fall 16. Idodo Flower 17. Idonije I will not err before rulers 18. Ife I am famous 19. Igbiti I am stoic 20. Oboareye Hand is used for living 21. Obofe Hand produces fame 22. Obozokha Hand creates success 23. Oduwa Carrier of wealth 24. Osiano From God we ask 25. Osikhuemhe God sanctified me 26. Osirenua God is the giver 27. Umodumhe Foreigners cannot move me 28. Unuevho Decision of the town 29. Uwaoghena Wealth of God 30. Vhazemeye You people should let me live Female Names Meaning 1. Abakhue How else could one be clean 2. Aghumeilei I only know my mind 3. Akhagboke If we ask the world to distribute 4. Ofe Grace5. Ojo Firstborn of twins 6. Omo Second born of twins 7. Omone Child is greater 1. Iguelaezo I do not Judge them 2. Ezolomhe They are not biased toward me 3. Obomeigie Is my hand I send – implies, I work and achieve with my hand 4. Anavherokha You can take refuge in the hand of a hero 5. Ayegbeni People do not wish each other to survive 6. Izelakhu I am beyond my enemies 7. Arugbele Foundation, what you achieve upon 8. Oshione God is the greatest 9. Ogiato Literally means thief but it’s given to children that are believed to have reincarnated 10. Anakhuagbo They do not run after life 11. Oshiomole God is the owner 12. Oshiorenua It is God who gives 13. Oshioke It is God who shares 14. Oyaoze it is because of somebody 15. Oyarebu Its somebody who makes people grow in number 16. Afebu For Family to grow 17. Okhuliaghue It is up (God) they look upon 18. Oyaighua It is sorrow I forbid 19. Oshiobugie It is God that creates way 20. Izuagbe They cannot kill me 21. Izuagie They cannot laugh at me 22. Ibinoze I checked very well before choosing 23. Ochuwa Somebody who brings wealth 24. Omuwa A child of wealth 25. Enaikele These are what I want26. Ekelebe I do not want enemies 27. Eleta They do not know how to talk 28. Emike What I want 29. Emake What people want 30. Otse Beauty 31. Orotseko Somebody that plants beauty 32. Onotse The good one 33. Osikhena It is God I am worried about 34. Osilama It is God I am begging 35. Etosteme They do not say good about me 36. Imoinegame I have those that worship me 37. Igezunia I have stopped complaining 38. Igenegbai Men are complete 39. Agbomeire It is my life I came to 40.Omokhomo A child is a child 41. Amanosi Nobody dictates to God 42. Amhanesi Nobody dictates to God 42. Amiosino You do not see God to ask 43. ALIMIKHENA It is heaven I am worried about 44. Amiemikhena I am not worried about anything 45. Efua Light 46. Imonikhe I have somebody I am waiting for 47. Imoagene I have a man 48. Anogbikpe They do not ask about insult 49. Iyokpa Oso Brother/Sister is good 50. Emeso Something good 51. Odufua Somebody who brings wealth 52. Imo-ochi I have a confidant 53. Onariame The one that is given to me54. Erhikhumi Father of medicine 55. Ethokhana I bear witness to your being a hero 56. Omokhefue It is a child that is wealth 57. Uki Moon 58. Oduaki Somebody that brings sales 59. Agbodebama Life does not always go according to plan 60.Aigbonoga You cannot kill somebody who worships 61. Udo Stone 62. Igiekhume Kings do not reject me 63. Igienekhume I am laughing at those who are after me. 64. Imoietseme I have those who wish me well 65. Urhekhia You are welcome 66.Emagede The next thing to be bought 67. Emikharu What I will have done 68. Emunorarura What

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OGBONA THE ENIGMA By Dr. John Odior Anaweokhai

Leave a Comment / History and Culture of Ogbona /

OGBONA: THE ENIGMA By Dr. John Odior Anaweokhai It is not uncommon to identify a particular tribe with certain characteristics that range from the sublime to the infinitesimal and from the endearing to the despicable. Some people are known to be unforgiving while to others, craftiness, mendacity, and unreliability are their stock in trade. The Ogbona man is not exceptional. On a general note, Ogbona people are known to be high-headed, stubborn, self-will, independent-minded, self-opinionated, highly temperamental but hardworking, honest, humble, frank, bold, courageous, and daring. These innate characteristics, to a great extent, define who we are as a people, what we stand for, how we see ourselves, and how we are seen by the outside world. These noble characters have all through the ages bred suspicions and animosity between us and our next-door neighbors. Of all the virtues, self-assertiveness and independent-mindedness seem to be the major source of acrimony between us and others. No matter the seriousness and precariousness of the issue at hand, the Ogbona man will simply tell you AMHUE MA MIE, Nothing will happen. I remember what happened in 1989 soon after the Ogbona/Imiava war at Ayogwiri when I went on a visit. The Issue came up and I unconsciously told them NOTHING WILL HAPPEN. How that thought crossed my mind and found expression in such an audacious manner, beats my imagination till tomorrow. My host and her friends looked at each other with mouths agape and dilated pupils more out of shock than surprise. They asked me if had also been bitten by the bug and if nothing would happen. According to them, all the Ogbona people they had discussed the issue with gave them similar answers and I just laughed. Through to type, at the end of the day, despite the gang-up and the likes, nothing much happened This does not make it easy to deconstruct the Ogbona man with the ease of the methodology of precise science neither is it an easy ride to explain away the complexity of an entity who fears God and loves his neighbor but with the penchant to fight a cause, even at the expense of his life, to a logical conclusion, with the leeway of the liberal art. He has a voice that refuses to be muffled while articulating his views. He hates crime, dishonesty, and cheating. He believes in the dignity of labour and never begs for handouts from anyone. He believes in the unfathomable capacity of the jungle to meet his and his family’s physiological needs and as such, he wakes up before dawn to explore the limitless potential of the jungle. He understands and cherishes the importance of education, consequently, he will not hesitate a hoot to brave the thorns and bear the stings of life to educate his children. He is independent-minded with no trace of a groupthink mentality. His self-assertive nature, most times, brings him into conflict with others who mistake his independent-mindedness for arrogance. His love for his community knows no bounds and he is stubbornly uncompromising with his love for his kinsman and community. Whenever the independence of another object or being threatens to endanger his independence or that of his brother and community, the canine instincts in him are usually unceremoniously brought to the fore. I strongly believe the Ekperi people and the Imiava people ignorantly mistook these entrancingly endowed characteristics for weakness, of course, at their peril. Political leadership positions in Ogbona are not bought with money or influence. It is always a collective decision of the sage who after a thorough scrutiny of the character disposition of the personalities involved and with honesty as the guiding principle, choose a leader to be their eyes and protect their interest. This singular act does not in any way confer lordship status on such a beneficiary. He remains a trustee of the people, perhaps, a mere servant who is fortunate to stand in the gap for them and he is never spared whenever he derails. The billion-dollar question is what makes the Ogbona man tick and the envy of his neighbor? An exegetical evaluation of the Ogbonan without recourse to his root, is as futile as striving for excellence in calculus without the basic knowledge of algebra. Ogbona, according to oral tradition was the last son of his parents, Eramha Anwu and Uwuomhai Alukoko. It is generally believed that upon arrival from Benin with his extended family members, Anwu stayed briefly in Uzairue before migrating finally with his immediate family to UTUAGBABOR, Fugar, the present-day headquarters of Etsako Central Local Government Area, circa the 13th century. Anwu had four boys, namely, Unone, Arua, Uralo and Imhakhena. Imhakhena was the last child and as such, he enjoyed the exclusive love and care conventionally showered on the baby of the house. Moreover, his mother’s affection for him was beyond measure. She loved his company more than the rest. Very early in life, Ogbona exhibited traces of greatness and independent-mindedness, and very quickly too, he distinguished himself as a farmer/hunter of great prominence, all to the admiration of his parents, especially the mother. The other brothers were loafers who lived off of his farming and hunting prowess. Initially, Imhakhena restricted his expeditions to his immediate environment but later spread his tentacles far beyond Fugar. Most times, he would remain in the jungle for days, a happening that constantly gave the mother great cause for concern. At a point, he started staying for weeks but always came back home into the warm embrace of his mother with enough bush meat. Anytime he was questioned, he would repeatedly say UGBO UNUA. While UGBO means FARM, UNUA means LONG in Bini language and he soon became known as OGBONA. Ogbona was not bothered by his brothers’ laziness as he could well put up with their excesses and he did everything humanly possible to ensure the family lived together in peace and harmony. One fateful evening having sapped his energy on farming and hunting activities, he

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