History and Culture of Avhianwu Clan”

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

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

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