HIS ROYAL HIGHNESS, OKOZI EBETO
His Royal Highness, Okozi Ebeto, was born around the year 1876. He came from humble beginnings; his parents, Chief Ebeto and Madam Ekpesomhofia, were known as strict disciplinarians. He hailed from Ivhianaga, specifically Ivhiulagwua, in the Ivhiomhierele sub-section of Ogbona town—one of the sub-clan head zones in the Avhianwu Clan, located in the Etsako Central Local Government Area of Edo State.
At that time, the best form of education parents could provide was through farm work and hunting skills. As the only surviving child of his parents, he was also raised with great care by his aunt and uncles, with whom he often stayed. Among these uncles were Chief Ikhadamo, Edigba, and Ughuokhor, sons of Chief Ukhokho. Edigba was the father of Esue and Apekhore, while Ughuokhor was the father of Osughie.
In the traditional structure of Avhianwu, the position of Second-in-Command, or deputy king, known as Egboise, was held by Chief Ise of the same kindred. This development paved the way for Chief Okozi to be enthroned as the Ukpi drummer (Okpe-Ukpe) of Ogbona.
Before long, Chief Okozi became widely recognized as a consulting agriculturist. Many in the community regarded him as a mentor and counselor. His rich orchard of cash crops—including kolanuts and pears—remains a source of livelihood for his descendants. A notable testament to his exceptional hunting skills was the discovery of a river around 1947, which he named River Ekhabade. He mobilized his subjects to create a road network to the river, located about five kilometers northeast of Ogbona. To this day, River Ekhabade remains one of the primary sources of drinking water for the community and its environs.
Chieftaincy Affairs
Chief Okozi’s chieftaincy career coincided with a period of administrative restructuring and stabilization in Ogbona. His two tenures were marked by significant political, economic, social, and traditional governance challenges.
The chieftaincy institution in Ogbona had earlier been influenced by Islamic invaders in the mid-18th century and later by British colonists in the 19th century. Before British rule, governance revolved around the Ukpi Drum, a symbol of authority rotated between the two major sections of Ogbona: Ivhiokwa and Ivhiomhierele. However, the arrival of the British led to the termination of Nupe administration, the abolition of the slave trade, and the suspension of all traditional Ukpi holders due to their involvement in practices deemed inhumane. The British introduced a new political, social, and economic structure within Avhianwu and its surrounding communities.
As part of their administrative strategy, the British appointed capable individuals from local communities to assist in governance. This ushered Chief Okozi Ebeto onto the royal stage. Between 1914 and 1931, the Warrant Chief system governed Etsako land. Having excelled in all required assessments and screenings, Chief Okozi was unanimously nominated by the Elders’ Council of Ogbona and honorably appointed by the British colonial authorities to succeed Chief Ikhumhetse Enekhumhe of Ivhiobore in 1920. His appointment was endorsed by Mr. E. V. Scalo, who succeeded Mr. Ingrido as the District Head at Auchi.
This appointment brought unprecedented official recognition to Ogbona in Afenmai land. Chief Okozi’s leadership quickly gained the attention and respect of other Afenmai chiefs during administrative conferences in Auchi. He ruled with distinction from 1920 to 1931 as the third and final Warrant Chief.
Although the era of indirect rule was historically characterized by dictatorial tendencies, Chief Okozi distinguished himself by refusing to implement oppressive colonial policies. His reign was marked by peace, harmony, and stability. Tax rates were reduced; there were no repeated demands for taxes already paid, and many elders were exempted from taxation altogether.
Elders often highlighted the meaning of the name “Ebeto,” interpreting it as “a strictly sealed parcel”—a prophetic reference to his destiny and the dignity with which he led. His contemporaries included Chief Alemoh of Ivhiunone and Chief Akhenavianwu of Ivhiarua.
Recognizing that the Warrant Chiefs lacked traditional legitimacy, the colonial administration eventually revoked all such appointments. Chief Aleghe of Ogbona became the only ruler appointed under the traditional Avhianwu chieftaincy structure thereafter. Subsequent traditional rulers appointed as Ikphe-Ikpi in Avhianwu included Chief Ayaosi of Ivhiunone, while Chief Imiegbe served as the senior Ukpi drummer and was the first to receive official recognition.
It was the wish of Chief Okozi, the predecessor of Chief Oboarekpe, that he should be succeeded by a literate person. According to him, he was always “at sea” whenever he attended meetings with his colleagues. Upon Chief Okozi’s demise, protocols and traditions were broken, and a literate chief, in the person of Chief Oboarekpe, was brought in.
The community unanimously agreed that they needed someone who was literate enough to be Okpe-Ukpi, for better positioning and to avoid being sidelined in communal development. Hence, Patrick Oboarekpe was recalled from his posting as a teacher. However, Ikhanoba objected to being substituted.
We were reliably informed that Ogbona was supposed to be an administrative headquarters, but during one voting process for the Okpe-Ukpi, our representative, Chief Okozi, ignorantly “sold out” when he said he “concurred,” not knowing the implications because he was not educated. He regretted this and vowed that subsequent Okpe-Ukpis must be educated.
Today, this move looks visionary. By prioritizing literacy, Ogbona essentially armed itself. They moved from a position of being “sidelined” to a position where they could finally read the map and help drive the car. It turned the Chief’s palace from a place of mere ceremony into a diplomatic outpost.
It’s a powerful testament to the idea that culture is a living thing. It has to breathe and adapt, or it risks being “concurred” into or out of existence by people who don’t have its best interests at heart.
The Lineage of Okozi Ibeto
At the root of this distinguished lineage stands Okozi Ibeto (1.0), the patriarch whose descendants formed a wide and enduring family network. From his eight wives sprang many children whose descendants continued to shape the family story across generations.
The Ibeto lineage is made up of several interconnected houses, each descending from one of the children of Okozi Ibeto and together forming an extensive family network.
The first branch, the House of Omogeh, descends from Omogeh. Through Omogeh’s children—Aighemini Ozo, Asabi Odior, Idegbeagah Ileh, Idoh, On’akhor, Eshiemokhai, and Uduimho—this line expanded steadily and became one of the largest branches of the Ibeto family.
Another important line is the House of Oyimnihkor. From Oyimnihkor came Ilenuma, Brai Apiamhi, Ikpade, Aishobomoh, and Amina. The descendants of Oyimnihkor helped carry forward the family’s traditions while maintaining close ties with the other branches.
The lineage also continues through the House of Iyawo. Iyawo gave rise to another major branch through his children: Inua, Obaigbedo, Igwemhor, Utu, Asuwemhe, Lami Obiko Asekhauno, Iboh James Ivhaluogwe, and Ekhaevhe. This house represents one of the most expansive generations within the Ibeto lineage.
Further continuity is seen in the House of Ebuade. Descending from Ebuade are Ekhazuno, Agbavouchai, Igwejgimerha Oshiomogho, and Etafia. Through them, this branch helped sustain the ancestral legacy across generations.
Another significant line is the House of Eladi. From Eladi came Kadiri, Imhoenegamhe, Titi Aimhannesi, Iruwaghanhe Anyiador, and Alimatu Ateghe. This house reflects the growing diversity of the family, as its descendants spread across different households and locations.
Though smaller in number, the House of Zenebu remains an important part of the Ibeto story. Zenebu was the ancestor of Jeremiah and Aidoghierue, whose descendants continue to uphold the family’s heritage.
The seventh branch, the House of Eloghe, traces its roots to Eloghe. From this line came Oboagah and Ikpadelameka Okomilo, whose families contribute to the richness of the wider Ibeto network.
Finally, the House of Adediale represents the last branch in this generation. Through Adediale came Oghogho Asapokhai, whose descendants complete this circle of first-generation houses within the Ibeto lineage.
Together, these eight wives – Omogeh, Oyimnihkor, Iyawo, Ebuade, Eladi, Zenebu, Eloghe, and Adediale – form the foundation of the Ibeto family, linking many households through a shared ancestry and heritage.
Legacy of the Ibeto Lineage
From Okozi Ibeto, eight branches emerged, each contributing to the growth of a large and interconnected family. Through his wives—Omogeh, Oyimnihkor, Iyawo, Ebuade, Eladi, Zenebu, Eloghe, and Adediale—the Ibeto lineage expanded across generations.
Their children and grandchildren carried forward the name, traditions, and heritage of their ancestor, ensuring that the story of Okozi Ibeto continued through every member of this extended family. 