Ogbona Community

OGBONA & THE DEAD: Unveiling the Cultural Heritage of Ogbona By Dr. John Odior Anaweokhai Introduction In the rich cultural landscape of Ogbona, death is not merely an endpoint, but a sacred transition that weaves together the intricate tapestry of life, ancestry, and community. For the Ogbona people, the reverence accorded to the deceased is a testament to their profound respect for the cycle of life. This narrative explores the esteemed roles of Igbudu and Ikhagba, custodians of Ogbona’s funeral traditions, and delves into the cultural significance of their rituals, customs, and practices. The Revered Igbudu and Ikhagba Igbudu or Ikhagba were distinguished individuals in Ogbona, renowned for their exceptional bravery, confidence, and expertise in handling the deceased. Their services were highly sought after, and they commanded respect, inspiring awe in the community. Notable among them were: Eramha Buchiali Otoaye Odutola Ikhenape Okhuemhor Alasa Anabor Agbazuadu Aigbona Inowa Enamhegbai Aliu Inobemhe Unopie Ukor Ogedegbe Igechi Kilien The Significance of Ancestral Lineage In Ogbona, ancestral lineage played a vital role in shaping cultural practices and traditions. The concept of Olimhi, or respect for the dead, was deeply ingrained, with children divided between both families upon death. Women, in particular, held significant cultural significance, with their remains returned to their parent’s home for burial, unless they were Amhoyia. Cultural Practices and Traditions Igbudu or Ikhagba services were in high demand, responsible for performing funeral rites, from preparing corpses for burial to the actual burial. We thought they were superhuman beings from the land of the dead. Not necessarily because they were often seen with Ibana, but because of their bravery. They were considered real men with the heart of a lion. Their demeanor displayed people in total control of their emotions, unruffled by the tears and agonies of the bereaved. They were the first to arrive at mourning places. As children, the concept of death was scary, even to be discussed openly. It was a mystery to be discussed in hush tones and with utter reverence. Death was a ferocious spirit, no respecter of anyone. The deceased were believed to have passed through Ivhiaru, a village near Afuze, on their way to the afterlife. Families would visit Ivhiaru to bid farewell. The dead were also said to reincarnate. Igbudu, allies to native doctors, were rumored to have the power to: 1. Wake the dead to unravel the circumstances surrounding their demise. 2. Invoke spirits. Ikhagba could allegedly cage wandering spirits by exhuming corpses and severing heads from bodies at midnight. Stories of wandering spirits, often those whose death was unnatural or unclean, were rampant. Ughieda was said to be their midnight congregation point, where they’d disturb and avenge their murderers. Dead witches and wizards were believed to restlessly haunt until their heads were separated from their bodies. Igbudu administered oaths of innocence to spouses suspected in their partner’s death, using water from the corpse’s washing. When an Oboh title initiate died on EVHIA day, Igbudu would preserve the body using local gin (Kai Kai) until the next day. Their most prominent activity occurred between the lying-in-state and burial ground: 1. Bereaved children would drop money on the casket. 2. Burning issues were settled. 3. Unpaid fines or vows were redeemed. The casket was carried by IkHAGBAI to Okotor the cemetery, with minimal ceremonies. A mat (EGBHAI) was essential for burial, covering the grave’s base before lowering the coffin. My experience assisting in a burial, alongside Jude Anaweokhai, left an indelible, albeit uncomfortable, memory. Ikhagba services were well-known, respected, and feared, enjoying similar social status to native doctors. I vividly recall the unsettling experience of assuming the role of an Igbudu, alongside my cousin Jude Anaweokhai. We were tasked with burying my aunt, Uwomha Mary Anyiador granddaughter, whose corpse was brought to our family for burial. The memory still lingers, filled with discomfort. We transported the corpse, covered with leaves on a wooden plank, to the back of the Asekomhe compound, en route to our plantation farm. However, digging the grave in the hard, dry soil proved challenging. Lowering the corpse into the three-foot-deep grave with our bare hands was equally daunting. Despite the difficulties, we completed the burial, marking my first and last experience in this capacity. This encounter transformed my perception of Ikhagba, who were renowned for their expertise. They were revered, respected, and feared, enjoying a status comparable to native doctors. Their services were sought after, and they were welcome everywhere. My youthful apprehension gave way to appreciation after walking in their shoes, albeit briefly.

Ogbona: Where Community Spirit Meets Cultural Excellence By Gilbert Odior Nestled in the heart of Edo State, Ogbona is a vibrant agro-based community, celebrated for its lush farms and rich cultural heritage. This documentary weaves together the intricate tapestry of Ogbona’s identity, showcasing its people, traditions, and achievements. The Fabric of Ogbona: The Melody, Our Land and Our Home – Dynamic dance and music – Diverse culture and customs – Resilient people and community spirit – Delicious local cuisine – Joyful festivals and celebrations A Legacy of Self-Help Ogbona’s community-driven initiatives have transformed the lives of its residents: – Construction Of Ogbona Secondary School – Electricity Provision And Infrastructure – Roads Construction And Tarring – Building Of a Modern Market – Police Station Construction – Clean Water Supply These collective efforts demonstrate Ogbona’s commitment to improving living conditions and supporting neighboring communities. A Story Worth Telling This documentary is an initial attempt to chronicle Ogbona’s journey, preserving its history and heritage for generations to come. While not exhaustive, it lays the foundation for future documentation. Conclusion Ogbona’s true essence lies in its harmonious blend of tradition, community spirit, and progress. This documentary proudly showcases the Ogbona story, inspiring pride and unity among its people. Acknowledgement: The Ogbona Documentary Team acknowledges the limitations of this initial report, which is constrained by the Availability of information and Accessibility of images Note that: •⁠ ⁠Images and individuals featured are not arranged in order of importance •⁠ ⁠This documentation is a starting point for the Ogbona community’s story Future editions will aim to provide a more comprehensive representation of Ogbona’s rich history, culture, and achievements. Thank you to Age Vision Network led by George Emoabino Agbayekhai, all contributors and stakeholders for this project.

Meet the People of Ogbona Meet the Ogbona Men of God

AKOGHO (Overnight pounded yam) Dr John Odior Anaweokhai There it was, close to the pantry, with the halved conical head protruding conspicuously from the shallow plate. Ordinarily, it was the remains of the previous day’s dinner, but much more than that, it signposted relics of one’s formative years in Ogbona, as it conjured up deep and priceless memories, incomparable to anything else in the world. Age and health consciousness will certainly counter any resolve to descend on it as in the years of old. I find it difficult, if not impossible, to part ways with its younger brother, whose alluring sight and soothing taste have not ebbed with the flux of time. I like it most when it is just a day old. Eating overnight eba with groundnut soup may sound bizarre to some sophisticated mortals, but to me, it is the best meal ever. I like the brownish sight, the ease of cutting, and little mastication before the journey downward. If and only if one could replicate the same mannerisms with that of its elder brother, quite prevalent at this time of the year. Sometimes, it was heated on top of freshly boiled yam and re-pounded and consumed as breakfast; otherwise, it was consumed in its staled-stench form, using the bare hand to clean off the spittle-like substances sometimes found on its top. Taking it before a long-distance walk to the farm had no immediate side effects, but taking it before going to school had some telling effects, which manifested in the form of intermittent drowsiness while classes were on. Its effects were easily discernible. AKOGHO, sorry, it is over between us, but I promise to take your fond memories with me to the grave. AKOGHO 11 Dr John Odior Anaweokhai AKOGHO holds different meanings for different people. To the uninitiated, it may seem unbefitting of their status, but for some of us, it occupies a central position in our being. According to Eramha Gilbert Erelumhe Odior, an elderly man in Lagos was so passionate about AKOGHO that he would buy bush meat and prepare groundnut soup with pounded yam, keeping it until the next day to savor the taste. For Eramha EGO, nothing was more exciting than eating overnight pounded yam with Ogbono soup after the second day of ESI Dr. David Orbih categorizes AKOGHO into three types. Firstly, there is the white yam AKOGHO, made with ANEKEDESI, OBIAGOR, or INEKA, made like a miniature pounded yam on top of the main one used to appease the gods of yam during the ESI festival in the olden days. Secondly, there is the AKOGHO made with yellow yam, Onor, which hardly congeals and cannot be pressed within the palm to aid smooth passage down the stomach. Onor AKOGHO is the rarest of them all. Thirdly, there is EMHI NAWUAI, a blend of yam and garri, which is lighter and the healthiest option. While I applaud Dr. Orbih’s postulations, I believe there is a fourth type of AKOGHO made with Water yam, Obina. This type has a weak texture that melts easily and can hardly be eaten the next day. Despite the variations, we enjoyed them all during the ESI festival, except for Obina AKOGHO, which is always the last yam to be harvested during the dry season.