PIONEERING LANDMARKS OF OGBONA WOMEN

PIONEERING LANDMARKS OF OGBONA WOMEN

INTRODUCTION

The history of Ogbona cannot be fully understood or properly documented without recognizing the remarkable women whose courage, resilience, enterprise, wisdom, faith, creativity, and devotion helped shape the community across generations. While conventional historical accounts often emphasize traditional rulers, chiefs, political leaders, institutions, and prominent men, the development of Ogbona was also profoundly influenced by women who raised families, cultivated farms, built businesses, preserved traditions, taught children, served the church, participated in community affairs, defended their people, promoted social harmony, and transmitted indigenous knowledge from one generation to another.

Some of the women whose lives and legacies are represented in this section include:

Christiana Eladi Anaweokhai (née Atogwe), Aregwenegbe Amiekhamhe (née Ogboalo), Ebaluokpotso Eleta (née Igbanor), Ighonaghie Dunia, Ivhakhero Ikhane, Eghimegie Itsuokor, Asana Omutu Odior Okhoghiemhe, Omhonaya Idegbeaga Ebiama Ikoko (popularly known as Aeroplane), Oibo Ayalomhe, and Madam Sametu Oyagha Okolo Osigbemhe, Omutu Asekhauno, Omugha Osigbemhe, Oboh Orbih, Ododoibo Obeakemhe, Mrs. Titi Usomhine Ayeni, Omonaya Kadiri (née Ogboalo), Alice (Iyoyo) Erasor, Martha Itsefia Orbih, Alice Ibra Ogah, Omhonaya Edogamhe, Asabi Imhana Odior, Patty Obeakemhe, Christiana Amina Anabor, Theresa Uworati Anabor, Comfort Abakhue Atsegwasi, Janet Azaigbor Omadimhe, Florence Omadimhe, Oghogho Enegwea, Helen Omonobedo Imoagene, Christiana Amina Erua Anabor, Comfort Akhumeo Anaweokhai, Angelina Agbapalo Odior, Princess Veronica Omoneka L. K. Ogedegbe, Theresa Aikhumhetse Adamu Ikeku, Theresa Onanwuvho Aruokhai, and Prophetess Mary Itsuokor.

Together, these names represent generations of Ogbona women whose lives, families, work, character, and achievements form part of the community’s historical memory.

Their contributions covered virtually every aspect of community life. Ododoibo Obeakemhe became a symbol of courage and resistance through her leadership during the anti-tax struggle of 1961/1962, when Ogbona women confronted the oppressive enforcement of discriminatory taxation. She was supported by courageous women including Isomhepo Enamhegbai, Omomhirue Anabor, Aretsa Oboarekpe, and Omhonaya Ebraimah-Ikoko. Their resistance demonstrated the willingness of Ogbona women to stand together in defence of the dignity and welfare of their people.

Other women became pioneers through cultural transformation and preservation. Princess Veronica Omoneka L. K. Ogedegbe (née Ebueso) introduced the modern wooden casket during her father’s burial in 1951, marking a major transition from the traditional Uko burial system to the practice that subsequently became established in Avhianwu. Oghogho Enegwea preserved traditional music, weaving, craftsmanship, and indigenous clothing, while Madam Sametu Oyagha Okolo Osigbemhe became an important custodian of traditional songs, folklore, dance, weaving, beads, ceremonial practices, and women’s cultural traditions.

The religious and spiritual history of Ogbona was likewise enriched by women. Helen Omonobedo Imoagene devoted her life to Christian ministry, prayer, motherhood, and service. Dr. Mother Theresa Aikhumhetse Adamu Ikeku, known as Uwuore – Mother of Youths, combined traditional medical knowledge, philanthropy, community service, motherhood, and Christian faith. Uwomha Mary Itsuokor occupies a distinctive place as a pioneering prophetess and early trailblazer of the Christian gospel in Ogbona, whose ministry contributed to the gradual establishment of Christianity in the community.

Women also made their mark through commerce, agriculture, education, family leadership, philanthropy, and community service. Chief (Mrs.) Christiana Amina Erua Anabor, known as Oreghokphe and Onyekhakha, became the first woman in the Avhianwu Clan to receive the chieftaincy title Oreghokphe of Avhianwu. Mrs. Comfort Akhumeo Anaweokhai distinguished herself as an educator, teacher, church leader, composer, and humanitarian, while Madam Angelina Agbapalo Odior became a respected matriarch remembered for farming, motherhood, faith, family unity, compassion, and service.

The entrepreneurial and cultural achievements of Asana Omutu Odior Okhoghiemhe, Omhonaya Idegbeaga Ebiama Ikoko, and Asabi Imhana Odior further demonstrate the breadth of women’s contributions. Asana was an industrious farmer and homemaker who participated in traditional life. Omhonaya Idegbeaga Ebiama Ikoko, popularly known as Aeroplane, combined activism, trading, music, dance, and cultural participation. Asabi Imhana Odior distinguished herself as a trader, farmer, composer, dancer, mentor, and participant in the Ukpenokhua tradition.

The cultural and social relationships between Ogbona and neighbouring communities were strengthened by women such as Uwomha Oibo Ayalomhe, a gifted composer, dancer, activist, and custodian of indigenous knowledge, and Mrs. Titi Usomhine Ayeni (née Iluke), whose advocacy of intertribal marriage, family harmony, and communal integration helped strengthen relationships between Ogbona and North Ibie.

The experiences preserved in these biographies reveal a society in which women exercised influence in both visible and less visible ways. Some were educated; others had little or no formal schooling. Yet many possessed extensive knowledge of agriculture, commerce, traditional medicine, music, religion, marriage, child-rearing, crafts, ceremonies, and community affairs. Such knowledge was transmitted through observation, practice, storytelling, apprenticeship, family life, and participation in communal activities.

These women were therefore not merely witnesses to the history of Ogbona. They were active participants in making that history. They were farmers and traders, teachers and caregivers, musicians and craftswomen, religious leaders and traditional practitioners, activists and community organisers, philanthropists and cultural custodians. Through their daily labour, exceptional courage, creativity, sacrifice, and service, they helped sustain families, preserve culture, resolve conflicts, strengthen communities, and prepare succeeding generations.

Their stories constitute more than individual biographies. They are records of communal memory, evidence of social transformation, and landmarks in the development of Ogbona. They remind us that the history of the community was shaped not only in palaces, council chambers, schools, markets, churches, and public institutions, but also in homes, farms, family compounds, workshops, cultural groups, traditional ceremonies, and countless acts of everyday service.

Documenting their lives is therefore an important act of historical preservation. It ensures that the achievements and sacrifices of Ogbona women are not lost with the passing of generations and that younger people can understand the important role women played in building the community they inherited.

“Pioneering Landmarks of Ogbona Women” is consequently both a tribute and a historical record. It celebrates women who challenged injustice, introduced new ideas, preserved ancient traditions, strengthened families, built bridges between communities, served their faith, nurtured others, and contributed to the social, economic, cultural, political, and spiritual development of Ogbona.

Their stories are part of the story of Ogbona itself—and their legacies remain an enduring part of its history, culture, and heritage.

 

 

 

 

THE AMAZON, MADAM ODODOIBO OBEAKEMHE & THE ANTI-TAX RIOT OF 1961/1962

History pages are strewn with women’s contributions to the emancipation of the human race. Often, they risked their lives, broke with traditions, overcame gender barriers, and jumped in where even men would fear to tread. Queen Amina of Zaria and Mrs. Funmilayo Ransome-Kuti easily come to mind. The Aba Women’s Riots of 1929 are still as fresh as ever. Unfortunately, for reasons best known to historians and more out of ethnic bigotry than subtle display of chauvinism, the heroic contributions of Uwomha Ododoibo Obeakemhe to the liberation of Avhianwu people from the burden of the obnoxious tax regime known as Schedule 2 (SEDETU) by the local authority are not mentioned anywhere in the history books. Worse still, even at the local level, there is no memorabilia in her honor for her heroic deeds. Before any form of rigmarole, the questions are immediately propelled: what is the meaning of ODODOIBO, and who is Mrs. Ododoibo Obeakemhe?

 

Ododoibo means the glittering cloth of the white race or the glittering flower of the white race (a very pretty woman)

Ododoibo was the great and brave daughter of Omosue (aka Onuguna) of Ivhianaga quarters, Okotor Ogbona. Her mother was Mrs. Anwuekpe of Ivhiobere kingdom, Ivhido, Ogbona.

 

Late Ododoibo was born circa 1894 and married Late Obeakemhe Onaikpe around 1912. She died in May 1975. She was among the first uneducated women to travel out of Ogbona to visit her first son, who was a driver for the king of Ondo. Her visit to Ondo exposed her to Western education and the business world. Upon her return from Ondo, she led a protest to the then village head, late Okozi Ebeto that girls who normally went out naked, as it was the practice, should be allowed to tie wrappers around their waists.

 

She also leveraged her business experience in Ondo and became involved in petty trading. She was fully engaged in trade by barter, as she would go to Osomhegbe Ikpata markets to exchange ume (camwood) for fish. She would, in return, sell (exchange) the fish obtained for other items. She was indeed a rallying point in the community. She was also a woman leader in Ivhiochie when politics was introduced in the late forties.

 

HER INVOLVEMENT IN OGBONA WOMEN RIOT OF 1961/1962

Prior to the attainment of political independence in 1960, the tax law that was practiced in Nigeria was a “pay” tax. That is, every person, irrespective of political affiliation, was expected to pay the same amount in taxes.

 

Upon attainment of political independence, the Western Nigeria Regional Government (ACTION GROUP) enacted a tax law that was discriminatory in nature. Schedule 2 (sadetu) of that tax law was targeted at political opponents who were expected to pay higher taxes because they belonged to the opposing party. The NCNC was also guilty of such political victimization, as was the party at the federal level.

 

The season witnessed unwarranted arrests of some political opponents who could not pay the Schedule 2 tax notices served on them. Some people absconded from their homes in the village to hide on their farms for several months for fear of being arrested by tax law enforcement officers. In November 1961, some tax enforcement officers from the Afenmai Divisional Council Office at Auchi were deployed to Ogbona to enforce the collection of higher taxes. The tax men invaded Ogbona as early as 5.00am in a bid to arrest tax evaders, who mainly were members of the opposition party in the western region. Some men were arrested and bundled into a waiting van.

 

Tax collectors had able allies in the persons of Mr. Tenebe, the then maternity dispenser who collected taxes for the council, and Mr. Opel Ayalomhe who was in charge of issuing receipts.

 

But for the bravery of Ododoibo who mobilized some other women like Isomhepo Enamhegbai, Omomhirue Anabor, Aretsa Oboarekpe, Omhonaya Ebraimah-Ikoko, and a host of others, Ogbona men would have remained pawns in the chessboard of the tax men. The women barricaded the road to Auchi, disarmed the tax officers, and freed those already arrested. The driver of the vehicle and the tax officer were asked to leave the village so that peace to reign. The women were dressed in native farm uniforms of EGBU, thus signposting readiness for war at the least provocation. The tax officers made several attempts until early 1962 to arrest some indigenes of Ogbona but each attempt was met with stiff resistance and was consequently foiled by the protesting women, who were ready for any showdown. The protest lasted for more than four months.

 

Although the protest did not completely cancel the obnoxious tax regime, it spared the men from the humiliation of being bundled into a waiting van like common criminals. Again, it brought about civil proceedings, as those who were excessively taxed had the opportunity to seek redress in Fugar and to appeal in Auchi.

 

Things were said to be so bad that a woman had to carry her husband on her back to the farm to escape the prying eyes of tax collectors in Iraokhor. Upon discovering her prank, the man fell from her back and ran into the bush, to the amusement of everyone.

 

Uwomha Ododoibo’s action was said to have spurred Iraokhor women into similar action to save their men from further humiliating tendencies. Her political activism also came to the fore when the election between Chief M.C.K. Orbih and Chief G.M. Udochi in 1964 was rigged in favor of Chief Udochi at Okpella. As a matter of fact, there was no election, as fictitious results were written at Okpella. Uwomha Ododoibo organized and mobilized everyone to Assumpta School, now Saint Angela’s Girls’ Secondary School, Afashio, where the results were being collated. Within a short time, the place was taken over by Ogbona people, with the sworn mission to raze it down with fire. It took the intervention and personal pleas of Justice Kessington Momoh to calm frayed nerves.

Mrs. Ododoibo Obeakemhe was indeed a great heroine who, in death, deserves to be immortalized, at least with a street named after her in Ogbona community.

 

Story compiled by: Jaso Obeakemhe, Anthony Ogedegbe, Gilbert Odior and

John Anaweokhai

 

 

 

 

OGHOGHO ENEGWEA: A LIFE OF ABUNDANT JOY, SERVICE, AND LEGACY

Early Life and Background

Oghogho Enegwea (born Mary Titi Oghogho, née Enaberue) was born on January 1, 1914, a historic date that coincided with Nigeria’s amalgamation, marking a unique convergence of personal and national milestones. She was born in Ogbona to the respected Enaberue family. Her father, Enaberue, was a renowned storyteller, actor, and community leader, while her mother, Ikhapola Enaberue, greatly influenced her upbringing with a legacy of song, performance, and communal engagement. Raised in a culturally rich and loving environment with high moral standards, Oghogho inherited her parents’ values and talents. Her father, passionate about onomastics (the study of names), gave her the name Ogho̲gho̲ in the hope that it would shape her destiny. Family members fondly remember her mother’s strong presence and voice as especially formative. From childhood, Oghogho displayed a cheerful and peaceful spirit, endearing herself to both family and friends.

Education and Early Talents

Growing up at a time when educational opportunities were limited for women, Oghogho learned primarily at home and in her community. She was an avid learner, absorbing traditional values, practical skills, and wisdom from her parents and elders. Under the guidance of her mother, she mastered the intricate art of weaving traditional calico attire—O̲dabo̲, Igbo̲gane̲, and E̲chie̲gbovhioghie—garments that became her hallmark.

Talents, Artistry, Craft, and Achievements

Oghogho was a multi-talented woman. In addition to her weaving skills, she gained acclaim as a composer, singer, and arranger, establishing herself as a traditional music star in the 1960s and 1970s. Her distinctive voice and innovative compositions in the Izi music genre were widely recognized, leading to the release of numerous records and cassettes that left a lasting mark on her region’s cultural heritage.

She became renowned for her vibrant public performances, which not only entertained but also strengthened communal bonds and preserved traditional music and storytelling for future generations.

Madam Titi was a consummate traditional musician and vocalist. In the 1960s and 1970s, she gained prominence through her recordings in the Izi genre, regularly releasing records and cassettes that made her a local music star. Her voice was often described as mellifluous and spiraling, reminiscent of classical styles and evoking memories of her mother’s ancestral singing. Family members remember her impressive repertoire and unique style, both of which made her a fixture at traditional and communal celebrations.

Beyond music, she was also an accomplished craftswoman. She wove traditional Calico attire—such as O̲dabo̲, Igbo̲gane̲, and E̲chie̲gbovhioghie—and took great pride in maintaining a tidy household and grounds, often tending to the Bahama grass in her driveway. These daily labors reflected her lifelong commitment to diligent, purposeful work and service.

Personal Qualities and Values

Oghogho embodied the virtues of humility, integrity, charity, and devotion to duty. She was recognized for her calm temperament, positive outlook, and remarkable work ethic—attributes she credited for her astonishing longevity and good health. Her wisdom and candid counsel were sought by many in her community.

A staunch advocate of peace, unity, and love, she was revered for her ability to mediate conflicts, offer thoughtful advice, and support the downtrodden. Her home was always open, welcoming friends, relatives, and strangers alike. She valued friendships deeply, forming lifelong bonds and living out the biblical counsel: “A loyal friend is like a medicine that keeps you in good health.”

Family and Motherhood

As a wife and mother, Oghogho’s influence was profound. She raised her children and grandchildren with unwavering love, discipline, and a deep sense of service. Her family remembers her as the bedrock of wisdom, compassion, and unwavering faith, traits that earned her respect across generations.

Longevity, Philosophy, and Public Recognition

At her 100th birthday celebration in 2014, Madam Titi was interviewed by a correspondent from Ebony magazine. When asked about the secret to her longevity and continued good health, she credited moderation, equanimity, work, and love. This succinct philosophy reflected the classical and religious teachings she valued: a calm temperament with optimism, meaningful work, and a life guided by charity and mercy.

Her approach blended optimism with practical discipline. She rejected malice, practiced generosity, and believed life was too short for quarrels and frivolities. Her calm, confident, and unpretentious manner during arguments and debates garnered respect for its moral authority.

Remarkably, Oghogho lived beyond 106 years, witnessing dramatic societal changes. Even in advanced age, she remained active—singing, weaving, gardening, and engaging in community life.

Recognition and Funeral

She passed away peacefully on October 20, 2020, leaving behind a legacy of joy, resilience, and inspiration. Her life, true to her name, was a celebration of blessings, cherished in the memory of her community and in the lives she touched.

She was honored not just by her family but by her entire community and beyond. Her funeral featured songs and tributes that reflected her love of music and her generous spirit. Friends, relatives, and admirers celebrated her legacy, quoting Ecclesiastes and Shakespeare to commemorate her journey.

Conclusion

Oghogho Enegwea’s legacy is a vibrant tapestry, woven from music, craftsmanship, character, and care for her community. As a performer and recording artist, she gave enduring life and renewed popularity to the Izi musical tradition. Her dedication as a craftswoman preserved the art of traditional dress and invaluable practical skills, connecting generations. Oghogho led by quiet example, radiating humility, charity, calm leadership, and deep faith, touching everyone who knew her. Through lifelong friendships and devoted mentorship, she strengthened the bonds that held her community together. Her story is one of boundless joy, unwavering character, and heartfelt service to family and society—a beacon of inspiration and a memory to cherish and celebrate for all time.

 

 

 

HELEN OMONOBEDO IMOHAGENE

Mrs. Helen Omonobedo Imoagene was born in 1934 at Okoto Iraokhor in what was then Bendel State, now Edo State, to the family of the late Mr. Emakiohmhe, also known as Akpi O gana, and Mrs. Omobumhe. Her father was a prominent hunter, farmer, and native herbal practitioner in the community. Helen was the fifth of seven children and the second child of her parents.

 

Tragically, she lost her mother at a young age and was not privileged to receive a formal education, yet she grew into a woman of remarkable talent and character. In 1954, Helen met and married Mr. Osiregbemhe Utu Imoagene, her heartthrob, from the Imoagene family. They were blessed with two daughters and two sons. A few years into her marriage, she found herself raising her children alone. As a single mother, she engaged in business and farming to provide for her family and ensured that her children received the best education she could afford. In 2014, she endured the sorrowful loss of her only son.

 

Helen was full of life, known for her talent as a composer of songs, a dancer, and a source of encouragement to many. She deeply empathized with others, sharing in their pain and joy, and was renowned for her hospitality, generosity, and care. Her life positively influenced and transformed many people. She advocated for peace, forgiveness, and love, and was a fervent intercessor. Helen knew no enemies and never exposed her children, grandchildren, or great-grandchildren to such.

 

In 1982, Helen had a transformative encounter with the Lord, dedicating her life to God’s service. She became a preacher of the gospel and a steward of the Word, always putting God first—a commitment that was the secret to her success. Her ministry was marked by signs and wonders, and she faced every challenge with unwavering faith. In 1988, she established her church in Ogbona, with several branches, and led her family in the ways of the Lord. On November 11, 2017, she was laid to rest by the church of her younger daughter, Deeper Life Bible Church.

 

Helen, affectionately known as “IMAMA DE MAMA,” passed away peacefully at about 4 a.m. on September 2, 2017, at Ohize Medical Centre, Benin City. She was remembered as a gentle woman, a woman of peace, a tree of shelter, a mighty woman of valor, a devoted intercessor, and a mother of mothers. She followed the path laid out for her by God, leaving behind the message: “I have fought a good fight, I have finished my course, I have kept the faith.” ” ”

 

She is survived by two children, nineteen grandchildren, eleven great-grandchildren, and sisters. “So teach us to number our days, that we may apply our hearts unto wisdom (for salvation)” – Psalm 90:12.

 

 

 

 

 

 

 

CHIEF (MRS) CHRISTIANA AMINA ERUA ANABOR JP (THE OREGHOKPHE OF AVIANWU)

 

Chief (Mrs) Christiana Amina Erua Anabor, fondly known as OREGHOKPHE or ONYEKHAKHA, was a distinguished daughter of Ogbona, an esteemed businesswoman, politician, philanthropist, and celebrated community leader who has dedicated her service to the Avianwu Clan and Ogbona community. Born in May 1937 to the late Pa Jonny Emhokidi and the late Omhonanya Braimoh Omoakhia in Ivhianaga Quarter, Ogbona, now in Etsako Central Local Government, Edo State, she was the sole surviving child of her parents, having lost her brother at a young age. Her father’s death when she was just seven months old made formal education difficult, a lifelong wish she was unable to fulfill; yet she never saw this as a limitation.

 

Christiana was initiated into the Inumegie Age Group and remains one of its last ten surviving members. She married the late Pa Julius Erua Anabor in her early twenties, and together they had thirteen children, ten of whom survive today. She has been blessed with many grandchildren and great-grandchildren.

 

Chief Christiana began her trading career early, supported financially by her husband. She traded widely across Nigeria—in places like Onitsha, Lokoja, Benin, Kaduna, Kano, and Lagos—dealing in foodstuffs such as garri, rice, and fish, as well as shoes. Her shrewdness in trade earned her the nickname “Madam K” among her northern trading partners. She served as chairperson of the Ice Fish Traders Association of Afemai Land in the 1970s and led the Local Rice Dealers Association.

 

To thank her husband for his support, she gifted him a CD 185 Honda motorcycle.

 

Chief Christiana’s political journey began with the late Chief M.C.K. Orbih during the NPN era. She later served as Etsako Woman Leader, mobilization officer, and an influential community leader for many years. Her prominence led her to serve in the Clan Head’s secret council during the coronation of HRH Chief Oboarekpe, the Oghieavianwu of Avhianwu. She was revered as a custodian of Avianwu cultural and traditional heritage.

 

She actively participated in several cultural dance groups, such as Izi, Agbi, and Atsamukoko and was a patron. On January 28, 1990, she achieved the highest traditional honor for Avianwu noblewomen, “Ukpe No Khua,” after completing important rites with her mother. This great achievement added the title “ONYEKHAKHA” to her name. Important milestones such as AKHE-OHIE and AKHE-IPKE preceded the honor.

 

On November 4, 2006, HRH Chief Ajayi P. Oboarekpe, the Oghieavianwu of Avhianwu, conferred upon her the chieftaincy title “OREGHOKPE OF AVHIANWU,” making her the first woman in the clan to receive such recognition.

 

She led the Osai group of Avhianwu, mentoring young women in cultural traditions. A devout Roman Catholic, she has received many awards and was sponsored on a pilgrimage to Jerusalem in 2009 by the Etsako Central Local Government.

 

Chief Christiana was the grand patron of the Inakhuegiemhe Age Group, Enalo Social Group, and was the oldest woman in the Izah family, “Ape Izah.” She was known for her generosity, often lending money without interest and regularly writing off debts.

 

Chief OREGHOKPE was a natural leader, celebrated for her elegance, intelligence (despite a lack of formal education), shrewdness, and loyalty. While known for her stubbornness and quick temper, she remains friendly, welcoming, and relaxed in conversation with all, including opponents. Always polite and diplomatic, she expertly bridges diverse communities.

 

Chief Christiana Amina Erua was beloved by both old and young and radiates joy when surrounded by others.

 

 

 

 

 

MRS COMFORT AKHUMEO ANAWEOKHAI (NEE ASEKHAUNO)

Mrs. Comfort Akhumeo Anaweokhai was born on September 11, 1941, into the family of the late Mr. Okogie Martin Asekhauno (d. Oct. 6, 1955) of Ogbona and Mrs. Mary Oghiator Agbamhe (d. June 24, 1988) of Ivhiughelo quarters in Iraokhor. As a young and promising girl, she attended St. Peter’s Catholic School, Ahoada, Rivers State. She then continued at Holy Rosary Convent School in Port Harcourt, where she completed her Standard 6 between January 1955 and December 1956. When her father became seriously ill, she returned home from Port Harcourt. From 1957 to 1958, she taught at St. Theresa Catholic School, Fugar, and Sacred Heart Primary School, Agenebode. Between 1959 and 1960, she studied at Sacred Heart College, Ubiaja, obtaining her T.C. III qualification.

 

After her marriage in May 1961, she returned to Sacred Heart College, Ubiaja, for her T.C. II from January 1965 to December 1966. As a young teacher, she worked at Ugbogiobo, Egbudu-Aka, Nsukkwa, and Baptist High School, Benin City. She later earned her N.C.E. at the College of Education, Benin City (1981–1983) and completed her National Youth Service Corps from 1983 to 1984.

 

Due to health challenges, she moved back home in August 1985 and continued teaching at Ogbona Secondary School, Ogbona, from October 1985 until her retirement in December 1993. She was known as a disciplined, devoted, and highly respected English teacher.

 

Our beloved mother taught English, Literature in English, Music, and Dance at Ogbona Secondary School. She loved singing Christian music and composed several songs. She was a humanitarian, caring for all, especially the weak and helpless.

 

She remained a pious, diligent, loving, and faithful mother and wife. Through life’s challenges, she maintained her gentle, calm, and loyal nature. She supported her family through frequent relocation, instilling morals and discipline in her children.

 

CHURCH LIFE

Since her youth, she has been an active, faithful Catholic and choir member from primary school. She participated in organizations such as the St. Jude Society, the Catholic Women Organization, the Lay Readers’ Association, the Sacred Heart of Jesus, and St. Anthony’s Guild.

 

POSITIONS HELD IN CHURCH

– 1996–2007: President, Catholic Women Organization, Ogbona

– 1999–Present: President, Association of the Sacred Heart of Jesus and the Immaculate Heart of Mary, Ogbona

– 2000–Present: President, Guild of St. Anthony.

 

She passed away on August 4, 2025, at the age of 84.

 

 

 

 

MADAM ANGELINA AGBAPALO ODIOR (NEE IGONOR)

Early Life and Family Background

Mrs. Angelina Agbapalo Odior was born on 21 September 1931 to the late Mr. and Mrs. Igonor of Ivhiorevho Quarters, Ogbona, in Avianwu Clan, Etsako Central Local Government Area of Edo State. She was the second daughter of the late Mrs. Awawu Amhofuegbe Igonor (nee Ikhaghu). Her full siblings were Mrs. Adi Momoh Umole (late) and Lady Christiana Itsuokor (late). She also had several stepbrothers, including Irumhekhai Igonor, Aduku Igonor, Pius Ebayode Igonor, and Ikhe Igonor.

 

Relationship with Her Elder Sister

Madam Angelina shared a loving bond with her eldest sister, Mrs. Adi Momoh Umole (late). Adi Momoh Umole, the eldest of the three sisters, had seven children: Mrs. Abiba Osimerha (late), Mrs. Omonegho Enakpene (late), Lady Victoria Umole, Dr. Jerome Umole (late), Lawrence Umole (late), Mrs. Magdalene Yusuf (late), and Clement Umole. Among the seven children of Abiba Osimerha (late) is Barrister Felix Jones Osimerha. Dr. Jerome Umole (late) had five children: Barrister Ekhaesomi Umole, Barrister Osilama Umole, Oshioriamhe Umole, Mrs. Oyemhe, and Emike Umole.

 

Relationship with Her Younger Sister

Her younger sister was Lady Christiana, whom she loved dearly. The youngest of the three sisters, Lady Christiana lived with her elder sister, Madam Angelina Odior, to help care for her children before marrying the late Pa Daniel Kadiri Itsuokor in 1959. Lady Christiana had nine children: Mike Amanesi Kadiri Itsuokor, Moses Eshiekpaobo Kadiri Itsuokor (late), Cecilia Eloghie, Frederick Egbevhomhe Kadiri Itsuokor, Marcel Erelumhe Kadiri Itsuokor, Martina, Anthony Iyemhelo, Mathew Oshiomeghie Kadiri Itsuokor, and Evelyn Omoarefe. Sadly, Lady Christiana passed away on 7 August 1991 at Ahmadu Bello University Teaching Hospital in Zaria after a long illness.

 

Extended Family Connections

Angelina and her step-siblings loved and cared for one another. The children of Aduku Augustine Igonor include Mrs. Helen Igonor Renner, Mr. Benson Igonor, Mr. Lawrence Igonor, Mrs. Regina Igonor Okorodudu, Mrs. Josephine Igonor Olusakin, Mr. Emmanuel Igonor, and Mrs. Justina Igonor Nzekwe. Pius Ebayode Igonor was blessed with seven children: Lucky Odior Igonor, Thomas Omo Igonor, Mrs. Grace Ademakhe Ogedegbe, Professor Aiyegbeni Igonor, Dr. Godwin Emokhare Igonor, Pastor Patrick Agbomheire Igonor, and Bar. (Mrs.) Precious Emetsemhe Adejo.

 

Marriage and Children

In the late 1940s, Raphael Nasamu Odior married his first wife, Angelina Agbapalo Odior (nee Igonor), in the Catholic Church. Their union was blessed with six children: Celina Ikhaluotse Odior, Ambrose Atsenokhai Odior, Gilbert Erelumhe Odior, Roseline Ayemhere Igbadumhe (late), Joseph Asama Odior (late), and Tessy Omonike Irueghe. Angelina is survived by four children, 11 stepchildren, 17 grandchildren, and 13 great-grandchildren.

 

Faith, Character, and Role in the Family

She worked tirelessly on the farm, supporting her husband and ensuring that all her children received an education and enjoyed a good life. She was a devoted Catholic known for her gentle nature and kind words, which endeared her to the Nasamu family even after Raphael’s passing in August 2005. Angelina was a unifying figure among the Nasamu and Igonor descendants, as well as among her biological and stepchildren, and she occupied the place of a notable matriarch. Her love and care left a lasting impact on everyone who knew her, giving them strength and courage in the face of life’s challenges. She expressed her love through prayer and was regarded not only as a mother figure but also as a friend and confidante by her in-laws. Angelina appreciated the beauty of nature and loved both God and people. She was stylish, often dressing elegantly and wearing makeup, especially on Sundays, with the help of her daughters-in-law and grandchildren.

 

Compassion and Legacy

Dedicated and divinely inspired, Angelina brought happiness to all who encountered her. She would sit in front of the house to greet people returning from the hospital or the farm, offering them medication, words of wisdom, and care. Her honesty, integrity, humility, purity of heart, and commitment to her family and community were exemplary. She was known for her peaceful nature, earning her the nickname “Orunomeh” from her mother-in-law. Her home was always open to everyone, and her hospitality made all feel welcome and valued. She treated everyone equally and never showed favoritism, even among her biological children. Her loving and motherly nature earned her the name by which she was fondly called by all, “Mama Nokhua,” meaning grandmother to all.

 

Tribute from the Family

Her family feels blessed and grateful to have had her as a mother, grandmother, and great-grandmother. There are no words to fully express their gratitude for all she did for her family. She invested her time, energy, and love in both her family and community, enriching their lives with friendship, happiness, honor, wisdom, and love. She was a symbol of love and a pillar of strength. She was truly altruistic. Her family is deeply thankful to the Lord for her long and healthy life. She will be greatly missed. Rest in peace, Mama, until the resurrection morning.

 

 

 

 

THE ENDURING LEGACY OF PRINCESS VERONICA OMONEKA L.K. OGEDEGBE (NÉE EBUESO) FROM UKO TO CASKET

INTRODUCTION

Prior to the mid-20th century, burial practices in Avianwu Kingdom were firmly rooted in indigenous tradition, cultural symbolism, and ancestral reverence. Central to these customs was the Uko, a traditional burial receptacle crafted in accordance with age-old practices and universally accepted within the community.

The Uko was far more than a burial container; it embodied the spiritual worldview of the people, signifying the transition of the deceased into the ancestral realm. Its use reflected continuity with the past, communal identity, and fidelity to inherited customs. Burial rites were conducted with strict adherence to tradition, involving elaborate rituals and collective participation that reinforced the sacredness of death.

Within this deeply conservative cultural framework, any departure from established burial practices was rare and often resisted. The concept of adopting foreign or modern methods, such as the wooden casket—was largely unfamiliar and perceived as a significant deviation from tradition.

It was in this context that Princess Veronica Omoneka L.K. Ogedegbe (née Ebueso) emerged as a transformative figure. In 1951, she initiated a historic cultural shift by introducing the modern wooden casket during the burial of her father, Ebueso Enakhumhe. This bold and unprecedented decision marked the turning point from the traditional Uko system to contemporary burial practices in Avianwu Kingdom.

Her action not only redefined funerary customs but also established her legacy as a pioneer who successfully bridged tradition and modernity, leaving an indelible mark on the cultural evolution of her people.

REGAL ANCESTRAL BACKGROUND

Princess Veronica Omoneka L.K. Ogedegbe was born on 17th November 1926 into the distinguished royal lineage of Ikhaze in Ivhiobore Quarter, Ogbona, located in Etsako Central Local Government Area of Edo State, Nigeria.

She descended from the revered Ikhaze royal house, with her ancestry tracing back to Ogu, the earliest known ruler of Ogbona. This lineage represents a long-standing tradition of leadership, governance, and cultural stewardship.

Her paternal heritage connects her directly to her father, Ebueso, and to generations of traditional custodians of authority. She was equally of noble descent through her paternal grandmother, Ayayi, from the prestigious Oluwe royal family of Iraokhor. Thus, she embodied a dual heritage of aristocracy rooted in both paternal and maternal royal traditions.

ROYAL AND HISTORICAL LINEAGE

Princess Veronica’s lineage is intricately tied to the historic Ogu dynasty, one of the earliest ruling institutions in Ogbona. Her great-grandfather, Chief Ogu, was a foundational ruler whose leadership defined an era of indigenous governance, particularly during the period of early external contact and the disruptions caused by the transatlantic slave trade.

Successive figures such as Enakhumhe and Ikhumhetse continued this legacy of authority within the traditional system. However, during the colonial era, tensions between indigenous governance structures and colonial administrative policies led to the disruption of hereditary rulership.

This transition resulted in the establishment of a rotational chieftaincy system, replacing the earlier dynastic succession. Despite these changes, Princess Veronica’s family retained its prestige and influence, remaining deeply embedded in the sociopolitical and cultural fabric of Avianwu Kingdom.

Her heritage therefore symbolizes both the resilience of traditional institutions and the enduring relevance of royal lineage.

INDUSTRIOUS LIFE AND SOCIAL CONTRIBUTION

Raised in a disciplined and industrious environment, Princess Veronica developed into a resilient, resourceful, and visionary woman.

In the early 1940s, while residing in Lagos with her husband, she engaged in small-scale trading and food catering. Following her return to Ogbona in 1951 due to her husband’s ill health, she significantly expanded her entrepreneurial activities.

She became a prominent trader in foodstuffs, particularly rice, operating across markets within the three Etsako Local Government Areas. Through her enterprise, she not only sustained her household but also contributed meaningfully to the local economy.

Widely regarded as the financial pillar of her family, she demonstrated exceptional leadership, foresight, and determination. Her character was defined by integrity, courage, compassion, and an unwavering commitment to justice. She was known for speaking truth to authority and opposing oppression, earning widespread respect within her community.

HISTORIC LEGACY: THE TRANSITION FROM UKO TO MODERN CASKET

Princess Veronica Omoneka L.K. Ogedegbe is most prominently remembered as the pioneer of modern casket burial in Avianwu Kingdom, a transformation that permanently altered the cultural landscape.

In 1951, following the death of her father, Ebueso Enakhumhe, she made the extraordinary decision to reject the traditional Uko burial system. This was a bold move in a society where adherence to ancestral customs was both expected and enforced.

Her inspiration came from burial practices she had observed in Lagos, particularly during the funeral of Mr. Animashaun of the Egba community. There, she encountered the use of the modern wooden casket—an experience that reshaped her perspective on burial practices.

Determined to introduce this innovation, she refused to conform to tradition. Instead, she mobilized local craftsmen, including Shasibu Ikhanoba and Abu Sawyer, to construct a wooden casket using locally sourced materials. The casket was carefully crafted, painted, and decorated with indigenous pigment (Ume), blending innovation with cultural identity.

The burial ceremony became a historic spectacle. People from neighboring communities gathered in Ogbona to witness this unprecedented departure from tradition. What they saw was the beginning of a cultural transformation: the replacement of the Uko with the modern casket.

Though initially met with skepticism, her actions gradually gained acceptance and eventually became the new norm. Today, the use of caskets in Avianwu Kingdom stands as a testament to her courage and visionary leadership.

Beyond this milestone, she was also a custodian of oral tradition and an active participant in cultural preservation. She represented Edo heritage in national cultural exhibitions, including FESTAC ’77, further cementing her legacy as both a cultural innovator and a preserver.

CHRISTIAN FAITH AND SPIRITUAL LIFE

Princess Veronica transitioned from traditional religious practices to Christianity in the early 1940s through the Roman Catholic Mission.

She was baptized and confirmed at St. John the Baptist Catholic Church, Ogbona, where she remained a devoted member throughout her life. She actively participated in church organizations such as the Catholic Women Organization and the Charismatic Renewal Movement.

Her faith was evident in her daily life, service, and devotion. In recognition of her commitment, she received a special award from her parish in 2008. Her spirituality remained steadfast until her final days.

FINAL DAYS AND TRANSITION

In her final moments, Princess Veronica gathered her family in a profound expression of unity and legacy. She reflected on her life, emphasized the importance of family cohesion, and offered prayers for her descendants.

She passed peacefully on 22nd October 2013 at 3:55 p.m., having lived a life of remarkable impact and fulfillment. She is survived by her children, grandchildren, and great-grandchildren.

CONCLUSION

Princess Veronica Omoneka L.K. Ogedegbe (née Ebueso) stands as a monumental figure in the history of Avianwu Kingdom. Her most enduring contribution, the transition from the traditional Uko to the modern wooden casket, represents a defining moment in the cultural evolution of her people.

Her life was one of royalty, courage, innovation, industriousness, and deep spiritual conviction. By bridging the gap between tradition and modernity, she reshaped societal norms while preserving her cultural identity.

Her legacy continues to resonate, not only in the changed burial practices of Avianwu Land, but also in the enduring story of a woman who dared to redefine tradition for generations to come.

 

 

1. MOTHER THERESA AIKHUMHETSE ADAMU IKEKU (a.k.a. Uwuore – Mother of Youths)

Late Dr. Mother Theresa Aikhumhetse Adamu Ikeku was born in 1935, according to the genealogy of her family history. She was born into the family of the late Pa Imhakhu Ikhemie and the late Madam Asimawu Enatte Imhakhu (née Obemeata) of Ivhiokpo Quarters, Fugar, in present-day Etsako Central Local Government Area of Edo State.

She was the last child in a family of ten children. All her older siblings lived to a ripe old age, reflecting the family’s remarkable longevity. Her father died at the age of 90, and her mother at 115. They passed away in 1961 and 1996 respectively.

 

Social Life

In her youth, she was a tall, slender, and beautiful maiden, admired for her good character. She was a gifted singer of folk songs and a graceful dancer during festivals and celebrations—traits she inherited from her mother. She belonged to the last generation of Avhianwu maidens who carried out daily chores in the community while dressed in traditional attire, adorned with beautiful beads. This cultural mode of dressing was then a symbol of purity, at a time when the advent of Western culture had already begun to erode Avhianwu customs.

 

Educational Life

Mama had only limited exposure to Western education, as was often the case for the girl child during the colonial era. However, her strong sense of adventure and her stays with relatives beyond the borders of Avhianwu greatly broadened her horizons. These experiences enriched her knowledge and enabled her to master several languages. She spoke Igbo, Hausa, and Yoruba fluently.

 

Marital Life

Sweet Mother Theresa got married to her heartthrob, Late Pa Adamu Ikeku (a.k.a. Mr. Clean) in 1961. She held marital vows in the highest regard, following the admonition of her father, Late Pa Imhakhu Yerima, who often said that “marriage is honourable in all.” She believed in one husband and, despite many distractions, she remained steadfast. “”” She endured challenges with patience and grace, becoming an epitome of longevity in marriage. Her marriage was one of bliss, and at her passing, she was celebrated as the mother of seven wonderful biological children, as well as many others who suckled at her nurturing breast and called her “Mama.”

 

Mama and Her Community Service

Mother Theresa, Mother of Youths (a.k.a. Uwuore), was truly an Amazon—fearless in fighting for others, regardless of personal inconvenience. Like one who bears a visible burden yet walks on with courage, she bore pains like a honeycomb: sweet in her resilience, joyful in her sacrifices, and ever praising God.

 

A philanthropist and a doctor without borders, Dr. Mother Theresa’s wealth of experience in orthodox medicine was an inherited gift passed down from her progenitors, especially her late mother, Madam Asimawu Enatte. She excelled in her calling, setting herself apart as one of the greatest traditional obstetricians and gynaecologists of her time. She worked as a freelancer, effectively combining the roles of midwife and matron without fuss. Though she was sometimes hated, slighted, and persecuted by those who believed only in “cash and carry,” Mama’s own ministry was one of pure service, cashless and selfless. When others were not there for their own, she was there for all.

 

She was a merchant of peace—she spoke peace, lived peace, and defined peace. She was the kind of person who could make a lion exude the calmness of a dove.

She was a mother of nations, a mother to all. Through her God-given gift, she helped many barren women become joyful mothers of children, with testimonies at home and abroad. To God be the glory.

 

Mama’s Life and the Ministry of the Saints

Deaconess and Lady Evangelist Mother Theresa was a matriarch in the faith—a pioneering convert and founding member of the Assemblies of God Church, Ogbona, in 1993. Mama lived a rich and exemplary life in Christ. She touched everyone she met with her infectious, tender, loving care. Her home was always open to relatives and strangers alike because of her kind-hearted nature.

 

She was truly a mother to all and generous to a fault. Mama was faithful and trustworthy, widely known throughout the Afemai District of the Assemblies of God Church, where she served as Treasurer from 1993 until her passing in 2015.

 

Mama was the little salt that seasoned many waters, the small candle that illuminated the darkest nights. She touched countless lives, changing her world for Christ. She raised godly children, including Adamu Emmanuel, a pastor in the Redeemed Christian Church of God, and Adamu Sunday, a pastor in the Deeper Life Bible Church.

 

Mama’s exit on the 22nd of September 2015, was the fall of a colossus. Yet we take solace in the Lord and pray for the grace to walk in the good legacy she left behind.

To God be the glory for a life so well lived.

 

 

 

 

THERESA ONAWHUVHO ARUOKHAI
(Nee Ifaorumhe)

Late Mama Theresa Onawhuvho Aruokhai, née Ifaorumhe, was born in 1937 in Ivhitse, Ivhiochie Quarters, Ogbona. She was the only child of a short but fruitful marriage between the late Pa Ifaorumhe Okhogiemhe and Nene Omutu Ifaorumhe. Her paternal siblings included Onomiegbe Alice (RIP), Omolua Matthew, a.k.a. Emperor (RIP), Agboire John (RIP), Eraga Paulinus, Okhilomhe Emmanuel (RIP), Emigbai Rose, Aluyo Moses, Iduye Julius (RIP), and Oyokpaoye Bruno.

 

As the only child of the marriage, her late father named her Onawhuvho, roughly translates as “this is the only gift of this union.” Although she had no formal education, young Onawhuvho grew up to live up to that special name. She made the best of life’s many challenges, displaying a heroic personality marked by courage, uprightness, love for children, a defense of truth and the oppressed, and, by extension, a spirit of freedom fighting.

 

Mama Theresa and her late husband, Pa Adamu Aruokhai, were both members of the prestigious UMORUNUAMHE Age Group of 1955. They married a few years after their initiation into the age group, and the marriage was blessed with four children. Of the four, she lost two in infancy, while two— Benson and Susan— survived to adulthood and later gave her grandchildren, to her immeasurable joy. However, that joy was interrupted again by the death of her eldest surviving child, the late Mr. Benson, in December 2001. Consequently, her only surviving biological daughter today remains Sister Susan Kadiri, a devoted member of the Deeper Life Bible Church, Ogbona.

 

Despite the painful trials she faced because of the low survival rate of her children, Mama never allowed sorrow to overshadow her love for other children. Indeed, she made a virtue of necessity by devoting her motherly care to her stepchildren, the children in her neighborhood, and even her paternal siblings in her father’s household.

 

She nurtured them with deep affection, patience, and unwavering love as though they were her own biological children. Because of her exceptional love and compassion, many of them were fondly called “Mama’s Children.” When she lost one of her co-wives, she took in the late woman’s young children and raised them to adulthood.

 

The stepchildren remained under her nurture, care, and guidance, and she raised them with discipline, strong moral values, and genuine love. They grew up under her motherly care, eventually got married, and she continued to support and bless them with her prayers and presence. To the glory of God, one of these children, Chief Albert Adamu Aruokhai, grew to become a successful medical practitioner, politician, palace chief, and respected community leader. Mama was also blessed with nine biological grandchildren and ten great-grandchildren. She lived a good and remarkable life— one that many remember with joyful nostalgia.

 

Mama was a hardworking and resilient farmer who cultivated crops such as groundnuts, cassava, melon, and other food and cash crops. She used the produce from her farm to feed her household and generously provided the same for the many children she cared for.

 

She also engaged in petty trading and was an active member of the cultural dance group in her community. She was known for her graceful steps and joyful spirit. Mama was also a gifted cook; to her, cleanliness was next to godliness.

As a loving sister, she cared deeply for her siblings. In return for the kindness and love she showed them, they stood by her faithfully throughout the years. They cared for her as though she were their own mother and never abandoned her, even during her time of illness.

 

Mama was a devoted member of the Anglican Church, Ogbona, until she fell ill in 2020. When her health improved, though she could no longer walk long distances, she began attending the Deeper Life Bible Church with her daughter, Sister Susan Kadiri, because of its proximity to her home. This reflected Mama’s unwavering commitment to her faith in the Lord Jesus Christ, as she often declared without shame, irrespective of church. She subsequently became a member of the Deeper Life Bible Church, Ogbona, where she worshipped faithfully until her passing.

 

On 23 January 2026, at the age of 89, Mama Theresa Onawhuvho Aruokhai peacefully answered the call of her Maker.

 

Mama made virtues out of life’s necessities. She was a woman of wisdom and sound counsel, embodying patience, tolerance, endurance, compassion, and virtue. Her life remains a legacy of love, sacrifice, and godliness. Though she is no longer with us physically, her impact and memory will forever remain in our hearts.

 

Ecclesiastes 3:1, 2, 14

“To everything there is a season, and a time to every purpose under heaven:

A time to be born, and a time to die; a time to plant, and a time to pluck what is planted;

I know that whatever God does, it shall be forever. Nothing can be added to it, and nothing taken from it. God does it so that men should fear before Him.”

 

 

 

 

 

MARY ITSUOKOR: A PIONEERING PROPHETESS AND TRAILBLAZER OF THE GOSPEL IN OGBONA

Before the advent and widespread influence of Pentecostal Christianity in Etsako, God, at different times and in different generations, raised individuals through whom He was believed to speak to communities and individuals. Some emerged from humble backgrounds, without formal education, social status, or any recognizable pedigree, yet their lives and ministries left enduring impressions on the people around them. One such remarkable individual was Uwomha Mary Itsuokor of Ogbona, remembered as a pioneering prophetess and an early trailblazer of the Christian gospel in the community.

Mary appeared on the spiritual landscape of her generation without any obvious credentials. She had no formal education and came from a humble background. Her life was marked by considerable personal challenges. She was a young woman who had been divorced by her husband, with whom she had three daughters. The circumstances surrounding the dissolution of her marriage are not entirely clear, although family accounts suggest that there may have been irreconcilable differences. Whatever the circumstances, the experience became part of the remarkable journey through which her life and ministry unfolded.

Family Background and Early Life

Mary Itsuokor was born into the family of Eramha Itsuokor of Ivhiochie Quarter, Ogbona, and his wife, Omoayena of Iraokhor; both communities being located in the Etsako area of present-day Edo State. She spent her formative years in Ogbona under the care and guidance of her parents.

Mary later married a member of the Deji family of Iraokhor. She and her husband eventually lived in Lagos, where a significant transformation in her spiritual life began.

Her Spiritual Awakening in Lagos

While living in Lagos, Mary became associated with the Christ Apostolic Church (CAC). It was during this period that she developed an exceptionally strong prayer life. According to accounts of her life, she began to experience visions, trances, and what she understood as divine revelations. She would receive messages that she believed were intended for particular individuals and would communicate those messages to them.

Her experiences were sometimes extraordinary. She reportedly found herself travelling to distant places and entering environments where she preached the gospel and delivered messages to people. Her unusual behaviour and intense spiritual experiences eventually caused concern among those around her. She was subsequently taken back to Ogbona, her place of birth, where members of her family attempted to care for her and understand what was happening to her.

Her elder brother, Umoru, took responsibility for receiving her. Whenever Mary disappeared into the forest, Umoru and other members of the family would search for her, sometimes for several days. On some occasions, they reportedly found her groaning, crying, and deeply engaged in prolonged prayers. According to family recollections, she would spend hours interceding for God’s mercy upon Ogbona, which she believed was heavily burdened by idolatry, witchcraft, and other spiritual practices.

A Voice Crying in Ogbona

Mary soon began preaching openly in Ogbona. She preached with a powerful voice, often praising God with Yoruba songs and expressions she had acquired during her years in Lagos. Because many people in Ogbona did not understand the Yoruba language she used, and because of her unusual behaviour, some people regarded her as mentally unstable and derisively referred to her as a madwoman.

She would pray, dance, sing, and speak in tongues for extended periods. She also spent considerable time fasting and praying, sometimes withdrawing into the forest for days at a time.

Concerned relatives and community members consulted traditional practitioners to determine the cause of her unusual behaviour. According to accounts handed down about her ministry, Mary would respond with prayers, and the efforts of those consulted were said to have produced no solution. Eventually, people largely stopped trying to restrain her.

Instead, they began referring to her by names associated with the prayer movement of the period, including “Onadura” and “Aladura.” What had initially been regarded as strange behaviour gradually became recognized by many as an expression of a deeply religious life.

Mary travelled around the villages, preaching against idolatry and witchcraft and calling people to repentance. Her message was uncompromising: people should turn away from traditional religious practices and embrace the Christian faith.

A Prophetess in Her Own Community

Uwomha Mary became known as a prophetess whose ministry was both respected and misunderstood. She was regarded by her followers as a woman of prayer, spiritual discernment, and unusual commitment to the work of God.

Her ministry was not confined to preaching. She was remembered particularly for spending long periods in prayer, including nighttime prayers during which she interceded for individuals and for the wider community. Those who knew her believed that she was engaged in a spiritual struggle on behalf of people whom she considered to be oppressed or bound by forces of darkness.

Despite the ridicule she sometimes endured, Mary’s influence gradually grew. She eventually became a trusted spiritual adviser to the then Ukpe-Ukpi of Ogbona, Chief Patrick Oboarekpe, who reportedly had considerable confidence in her spiritual judgment.

The Beginning of Her Church in Ogbona

Mary later established a small congregation in the large parlour of her elder brother, Umoru. The church attracted a substantial following and became one of the early centres of Christian worship in Ogbona.

Among those associated with the congregation were Uwomha Omonobedo and Eramha Sule Omiawa, who were remembered as strong members of the church.

At some point, Uwomha Omonobedo separated from the congregation because of disagreements regarding certain practices and expectations within the church. Nevertheless, Mary’s ministry continued.

Her healing ministry was particularly associated with prayer over water. This practice was consistent with what she had encountered in the Christ Apostolic Church. She prayed over water and gave it to people to drink as an expression of faith and prayer for healing. According to those who knew her, she did not burn candles or incense as part of her ministry.

When the Christ Apostolic Church eventually became established in Ogbona, Mary brought her congregation into the CAC fold. Her earlier work therefore became part of the foundation of the Christian movement that developed in the community, including the CAC congregation at Ughieda.

Accounts and Testimonies Surrounding Her Ministry

Several stories have been preserved by people who knew Mary, and these testimonies form an important part of the oral history surrounding her ministry.

One such account concerns an unusual incident involving vultures. On one occasion, a large number of vultures were reportedly seen hovering around the family compound. Mary immediately took her bell, came out, and began praying while pointing toward the birds. According to the account, the vultures subsequently moved toward the main Itsuokor family house at the market square.

Mary followed them, continued praying, and eventually the birds dispersed. She reportedly became deeply concerned and interpreted the incident as a bad omen. She warned that something terrible might happen.

Some months later, the first male child of Itsuokor Eramha Okolo was involved in a serious motor accident while traveling home from Lagos and died. His remains were brought to Ogbona for burial. Other deaths reportedly occurred within the family around the same period.

Whether viewed as prophecy or coincidence, the story became one of the enduring testimonies associated with Mary’s ministry and contributed to the belief among her followers that she possessed unusual spiritual insight.

A Prophecy Concerning a Future Minister

Perhaps one of the most personally significant testimonies about Mary’s ministry concerns a prophecy she made in the early 1970s.

Around 1973 or 1974, while Mary and her congregation were worshipping and praying, she reportedly instructed that a young boy should be brought to her. The boy was surprised because he had never attended her service before.

When he appeared, Mary pointed at him and declared that God had told her that He would use him mightily and that he would take the gospel around the world.

The boy’s mother was deeply upset by the declaration. She reportedly misunderstood the prophecy and feared that her son might be marked out for sacrifice. She immediately went to the church, dragged him away, and confronted Mary. The incident created considerable tension between the two families.

Years passed, and the young boy eventually experienced a dramatic conversion to Christianity and began preaching the gospel. In time, he remembered neither the prophecy nor its significance.

In 1986, when he held his first major gospel crusade in Ogbona, Mary was still alive. She was reportedly overjoyed. She believed that the prophecy she had spoken many years earlier had finally been fulfilled. She celebrated openly, singing and dancing around the community.

For Mary, the event was not merely a personal vindication; it was confirmation of what she believed God had revealed to her years earlier.

A Life of Prayer and Consecration

Mary Itsuokor was remembered as a deeply committed woman of God. Those who knew her described her as a person who sought to live a life free from compromise, unrighteousness, and excessive attachment to worldly possessions.

She was content with little and remained devoted to prayer and service. Her life was characterized by fasting, prayer, evangelism, and a determination to call people away from practices she considered contrary to the Christian faith.

Yet her story also illustrates the familiar biblical observation that “a prophet is not without honour, save in his own country, and among his own kin.” Mary did not always receive the honour or recognition that her followers believed she deserved.

Indeed, people sometimes used derogatory expressions to describe her. Among the humorous names by which she was called was “yeye woman.” On one occasion, she reportedly turned the expression into a light-hearted observation, asking, “Are we not all doing yeye together now?”

In another deeply touching encounter, Mary knelt before the narrator and asked him to pray for her. The moment reflected the humility that characterized the latter years of a woman who had spent much of her life praying for others.

Legacy

Uwomha Mary Itsuokor occupies a distinctive place in the religious history of Ogbona. She emerged at a time when Christianity was still struggling to establish a foothold in the community and when traditional religious practices remained deeply entrenched.

Her methods, language, spiritual experiences, and uncompromising message were not always understood by her contemporaries. She was sometimes ridiculed, misunderstood, and even regarded as mentally unstable. Yet she continued to preach, pray, fast, and call people to repentance.

Her ministry helped prepare the ground for the wider acceptance of organized Christian worship in Ogbona. Her eventual integration with the Christ Apostolic Church connected her pioneering efforts with a broader Christian movement.

Beyond institutional history, Mary’s greatest legacy may be found in the lives she touched and the generations that followed. She demonstrated extraordinary courage at a time when openly challenging established religious practices required considerable conviction.

She was, in the fullest sense, a pioneer, prophetess, prayer warrior, evangelist, and trailblazer of the gospel in Ogbona.

Her story is therefore not merely the story of one woman. It is part of the story of Ogbona’s transition from an era dominated by traditional religious practices to one in which Christianity became an established and influential part of community life.

Uwomha Mary Itsuokor may not have received the recognition she deserved during her lifetime, but the memories of her prayers, preaching, prophecies, sacrifices, and unwavering faith have survived through those who knew her and through the generations that came after her.

May the soul of this unsung prophetess continue to rest in peace. And when the roll is called up yonder, may she indeed occupy a special place among those who faithfully served God and helped open the way for the gospel in Ogbona.

 

 

 

ASANA OMUTU ODIOR OKHOGHIEMHE (NÉE ACHEMHO OF IRAOKHOR)

Asana Omutu Odior Okhoghiemhe (née Achemho of Iraokhor) was the second wife of Patrick Odior Okhoghiemhe and the mother of several distinguished children, including George Kadiri Odior, Raphael Nasamu Odior, Chief Jacob Ivhador Odior, Iyama, Asabi, Inayi, and Lucy Uwodu. Through her children and their descendants, her family branch went on to make significant contributions in education, agriculture, public service, commerce, religion, and community leadership.

Asana was a great farmer and a disciplined home builder. She was known for her hard work, diligence, and commitment to the wellbeing of her household. Her strength as a farmer and her ability to manage her home reflected the qualities of an industrious and responsible woman.

She was also among the early women in Ogbona to perform the Ukpenokhua ceremony, an accomplishment that placed her among the women who distinguished themselves in the observance and preservation of Ogbona’s traditional cultural practices.

Asana Omutu’s legacy therefore lives not only through her distinguished children and descendants but also through her own accomplishments as a farmer, homemaker, and woman who participated actively in the traditional life of Ogbona. Her life represents the resilience, discipline, industry, and cultural commitment of the pioneering women who contributed to the development and heritage of the community.

 

 

MRS. OMHONAYA IDEGBEAGA EBIAMA IKOKO 

Mrs. Omhonaya Idegbeaga Ebiama Ikoko was one of the fearless women activists whose courage, resilience, and commitment to justice earned her a respected place in the history of Ogbona. Her activism was so remarkable that she became popularly known as “Aeroplane.” She was a woman who could be consulted on difficult matters and was widely respected for her courage and determination.

Omhonaya was the mother of Uwomha Amina Erua, Kadiri Ikoko, popularly known as “Abroki,” Sunday “Menono,” and others. Her participation in the struggle to liberate the oppressed became legendary. She was one of the strong pillars of Uwomha Ododobo Obeakemhe during the period of resistance to the Sedetu II (“Sededu”) tax system in the then Midwestern State.

Omhonaya was among the courageous women activists who took to the streets to resist the oppressive enforcement of the tax system. On one occasion, the women reportedly blocked the road to prevent police vehicles from transporting arrested tax defaulters from Ogbona to Auchi. They understood the risks involved and knew that they themselves could be arrested and taken to court, yet they remained resolute. Their actions demonstrated the extraordinary courage of Ogbona women in standing up against injustice and protecting members of their community.

Although her formal education was limited, Idegbeaga possessed a strong sense of justice and an exceptional understanding of the struggles facing ordinary people. She was not intimidated by the status, authority, or power of those she regarded as oppressors. Her activism reflected a deep conviction that injustice should be resisted, regardless of the consequences.

Beyond her activism, Idegbeaga was a successful trader. She was particularly known for trading in fish, especially “Ibobo,” as well as other foodstuffs. Her trading activities took her beyond Ogbona to communities such as Osomheigbe, Akiekha, and Agenebode, in what is today Etsako East Local Government Area. Through her trade, she became well known across the communities where she conducted business.

Omhonaya was also a woman of considerable cultural talent. She was a song composer, dancer, and an active participant in the traditional “Uke” dance. She was among the earliest women known to have performed Ukpenokhua in Ogbona, thereby contributing to the development and preservation of the community’s cultural traditions. This cultural legacy was later carried forward by her daughter, Chief (Mrs.) Amina Erua, who also became associated with Ukpenokhua.

The life of Mrs. Omhonaya Idegbeaga Ebiama Ikoko represents the remarkable strength of Ogbona women who combined economic enterprise, cultural expression, community leadership, and courageous resistance to oppression. Her story is not merely that of a trader or mother; it is the story of a woman who stood firmly with her people when doing so demanded exceptional courage.

Her nickname, “Aeroplane,” remains a fitting reminder of the force of her personality, her fearlessness, and the impact she made in the social history of Ogbona.

 

MADAM ASABI IMHANA ODIOR (NÉE ANETEKHAI)

Asabi Imhana Odior (née Anetekhai) was the first wife of Imhana Gagakugu Odior and one of the early women in Ogbona to distinguish herself by performing the Ukpenokhua ceremony. Her participation in this important traditional practice reflected her courage, cultural awareness, and commitment to preserving and expressing the traditional heritage of Ogbona.

Asabi was also a well-known and successful trader, particularly in smoked fish and other foodstuffs. Her trading activities extended beyond Ogbona to communities such as Fugar, Osomheigbe, Akiekha, and Agenebode. Through her extensive travels and interactions with people in these communities, she became widely known and respected.

Beyond trading, Asabi was a hardworking farmer and a supportive wife. She took great pride in cultivating the portion of farmland allocated to her and ensured that it was always well maintained. Her portion of the farmland was never allowed to become overgrown with weeds. She was particularly successful in cultivating staple crops traditionally grown by women, including melon and groundnuts. Her harvests were often so abundant that she could store and sell several bags even after the farming season had ended.

Asabi and her husband were also renowned for being among the first people in Ogbona to harvest new yams each farming season. Their early yam harvests were a reflection of their diligence, careful attention to farming, and the productivity of their farmland. This became another indication of Asabi’s reputation as an industrious and accomplished farmer.

Her achievements in farming, trading, and community life may help explain why she was able to perform the Ukpenokhua ceremony earlier than many women of her time. She was a woman of remarkable industry, discipline, determination, and enterprise.

Asabi was also gifted in the composition of songs and had considerable knowledge of traditional music. She belonged to several dancing groups and was the founder of some of them. Her musical abilities and cultural knowledge made her an important figure in the social and cultural life of Ogbona. Many young women looked up to her as a mentor and regularly gathered around her, particularly during the farming season, to learn from her, support her, and celebrate her accomplishments.

Asabi Imhana Odior was therefore much more than a trader and a farmer. She was a culturally accomplished woman, composer, dancer, mentor, farmer, businesswoman, and supportive wife whose life reflected hard work, enterprise, creativity, and dedication to community traditions. Her accomplishments earned her the respect of many and established her as one of the remarkable women whose contributions helped shape the social and cultural heritage of Ogbona.

MRS. OIBO AYALOMHE – CULTURAL ICON, SONG COMPOSER, AND ACTIVIST

Uwomha Oibo Ayalomhe was a woman of substance whose contributions left a significant mark on the cultural and social life of Ogbona. A native of North Ibie, she became widely respected in Ogbona and was frequently sought out by different groups for her knowledge, creativity, and assistance in cultural activities.

Mrs. Ayalomhe was not only a renowned song composer, but also a gifted dancer and activist. She possessed a rich philosophical and cultural knowledge that was infectious, attracting people from near and far who came to benefit from her wisdom and experience.

She is particularly remembered for composing songs for different cultural groups and backgrounds, many of which contributed to their success in cultural competitions. Her ability to combine meaningful lyrics with traditional rhythms made her compositions memorable and influential.

One of her most celebrated compositions, “Okologho Imhoughele ‘Dughere,” played a significant role in the success of L.A. Primary School, Ogbona, which won first position in a Bendel State cultural competition organized by the Etsako Local Government Council in 1972. The song subsequently became an enduring part of cultural performances in Ogbona and beyond and has remained evergreen in the community’s cultural memory.

Mrs. Oibo Ayalomhe will be remembered as a cultural pacesetter, composer, dancer, activist, and custodian of indigenous knowledge. Through her creativity and commitment to cultural excellence, she helped showcase the talent and cultural richness of Ogbona and contributed to its recognition in the wider cultural landscape of the former Bendel State.

MRS. TITI USOMHINE AYENI (NÉE ILUKE) – APOSTLE OF INTERTRIBAL AND COMMUNAL RELATIONS

Mrs. Titi Usomhine Ayeni (née Iluke), a native of North Ibie in present-day Etsako East Local Government Area, was the first wife of Pa Ayeni. She was a woman of considerable influence whose life and activities contributed significantly to social relationships between Ogbona and neighbouring communities.

Titi was a strong advocate of intertribal marriage and communal harmony. She was also widely known as a counsellor to couples experiencing domestic difficulties, offering guidance and helping to resolve disagreements in families.

Her commitment to fostering relationships between North Ibie and Ogbona was demonstrated in her own family. She influenced two of her blood sisters, including Mrs. Oibo Ayalomhe and Mrs. Ighiake Esighie, to marry in Ogbona. Through these marriages, she helped strengthen the bonds between the two communities.

Titi Usomhine Ayeni further demonstrated her appreciation of cultural and customary relationships by ensuring that a North Ibie woman became the wife of her son, Joseph Audu Ayeni. She also influenced her first daughter, Mrs. Osomhuno Akhamhe, in the late 1960s to engage North Ibie natives as trade assistants, thereby creating opportunities for economic and social interaction between the communities.

Her home became known for its openness and hospitality. Her love for unity and communal coexistence meant that the Ayeni household was open to strangers, some of whom eventually settled in Ogbona and became part of the community.

Through her foresight, generosity, industry, and commitment to harmonious relationships, Mrs. Titi Usomhine Ayeni earned a special place in the social history of Ogbona. She will be remembered as an apostle of intertribal marriage, communal integration, family harmony, and peaceful coexistence, whose influence extended beyond her immediate family to the wider Ogbona community.

 

MADAM SAMETU OYAGHA OKOLO OSIGBEMHE (NEE OMOKPO)

By Mrs. Annuncianta Emesomiade Adamu (Nee Bolivia)

 

Madam Sametu Oyagha Okolo Osigbemhe (Nee Omokpo) was a remarkable woman whose life and influence extended far beyond her immediate family into the musical, cultural, traditional, and social heritage of Ogbona. She was a woman of many talents, deep cultural knowledge, generosity, and strong commitment to the preservation of Ogbona traditions.

 

Family Background and Early Life

Madam Sametu was born into the Omokpo family of Ivhido Quarters, Ogbona. Her mother was Omeiku of Ivhiochie, and her grandmother was Ochikhor. She was the third child in her family. Her senior siblings were her sisters, Onaàgbor and Amhorfuegbe, and her brother, Yakubu Omokpo, aka (it doesn’t matter). Sametu lost her father at an early age and was subsequently brought up by her paternal uncle, Isèèdu. Her early life was therefore shaped by both the loss of her father and the care and guidance of her extended family.

 

Marriage and Family Life

Sametu became the first wife of the late Oghiebo, Elder Okolo Osigbemhe, of the Ivhiomierele descendant, Okotor, Ogbona Their marriage became a partnership marked by mutual commitment to family, faith, culture, and community. Both Madam Sametu and Elder Okolo were devoted members of St. Peter Anglican Church (CMS), Ogbona. Elder Okolo earned the respected title Baba-Egbe and was associated with the name: “Ase-rere mase ika”— He who is doing good should not do evil.

He was also noted for his ability to read the Yoruba Bible fluently. Madam Sametu similarly held an important position in the church as the Iya-Egbe of the Anglican Church.

 

Their marriage was blessed with five children—three sons and two daughters: Michael Ileghieumha Sunday, popularly known as General Bolivia; Martin Okhumeode, also known as Dagama; Pius Aikhumhetse, popularly known as Cool Water; (sons) Maria Irobesi, also known by her church name Iyegide; and Lucy Iyayor (daughters). All the children were industrious and, in different ways, carried forward aspects of their mother’s strength, creativity, and cultural talents.

 

A Woman of Music and Cultural Heritage

One of Madam Sametu’s greatest legacies was her extraordinary knowledge of Ogbona traditional songs, folklore, dance, and performance. She was a leader and composer for several traditional dance groups, including Uke Dance, Ighioge, Atsamukhokho, and Izi. She was particularly distinguished by her ability to compose and perform songs that reflected the experiences, values, history, and cultural traditions of her people.

 

For Sametu, music was much more than entertainment. It was a powerful means of preserving, teaching, and transmitting Ogbona’s cultural heritage from one generation to another.

 

Her remarkable ability to create dance steps in response to drumbeats earned her several descriptive names and titles, including:

Saladoge

Uke-Tsavhe — one who does not need the dance bead costume;

Orowe-Wuokhaire — a lead vocalist who combines singing with dance steps;

Akamotse— the wailing birds; and Uwor-Osei— the mother of singers.

These names reflected the extraordinary versatility and creativity she displayed as a singer, dancer, composer, and cultural performer.

 

Influence on Her Children

Madam Sametu’s musical influence was especially evident in the lives of her children.

 

Maria Irobesi

Her daughter, Mrs. Maria Irobesi, also known by her church name Iyegide, married Itsedi Esiesimua. She was a renowned fish trader, fondly called Imama na Ivhiebi, and was herself a dancer and composer.

 

Bolivia

Her son, Michael Ileghieumha Sunday, popularly known as General Bolivia, began his working life as a teacher while also engaging in music and storytelling.

He later devoted himself fully to music and entertainment and became one of the most prominent icons of the Afemai music world. He was the founder of General Bolivia and the Great Satanas Band.

 

His evergreen music became a lasting testament to the cultural heritage of the Afemai people and beyond. The musical legacy of General Bolivia continues through his children, including Mayor Constance (Avhinopie Odumha), Valentine (Jonah), and Panayotekis, the trumpeter, Calinez, among others. They have continued to build and sustain a musical tradition of their own.

 

Madam Sametu’s influence was particularly significant during Bolivia’s formative years. She assisted him with song composition and singing, drawing from her own extensive knowledge and experience. Her creativity, musical understanding, and mastery of traditional songs contributed significantly to the artistic development of her son and helped lay the foundation for his subsequent musical career.

 

Martin Okhumeode — Dagama

Martin Okhumeode, popularly known as Dagama, was another of Madam Sametu’s children who inherited her musical talent. He was a great farmer and sawyer, but he was also a drummer and singer.

 

Martin was a pioneer member of the traditional Igielegede Dance Group, demonstrating that his mother’s musical heritage continued into the next generation. His daughter, Emesomi Florence Oyarenua, also became a gospel musician, further extending the family’s musical tradition.

 

Pius Aikhumhetse — Cool Water

Mr. Pius Aikhumhetse, popularly known as Cool Water, was a Vietnam soldier and a very humorous man. He later founded the star-band music entertainment venture, which he combined with tea selling. His life also reflected the difficult experiences of his generation. During the Nigerian Civil War, he travelled to Auchi to purchase provisions and was unexpectedly picked up and conscripted into the army. He eventually left the army voluntarily and subsequently worked as a security personnel.

 

Lucy Iyayor

Mrs Lucy Iyayor, the last-born of Madam Sametu’s children, was also a talented dancer and song composer. She married Mr. Anthony Abake Ilega. Like her siblings, Lucy demonstrated the industrious spirit and creative abilities that characterized the family.

 

A Woman of Generosity and Service

Madam Sametu was known for her generosity and willingness to give to others. She did not merely practice generosity herself; she deliberately taught her children the importance of giving and helping others.

 

She was a trailblazer and a strong source of support to her husband, Elder Okolo Osigbemhe. She was also a woman who held Ogbona tradition and custom in high esteem. Her knowledge of traditional practices made her an important figure in the community. She was known to assist women with traditional childbirth practices and circumcision. She also possessed extensive knowledge of traditional materials, clothing, beads, and ceremonial practices.

 

Traditional Weaving, Beads, and Ceremonial Heritage

Madam Sametu was skilled in the weaving of traditional fabrics, including Igborgane and Echiegbovhioghie. She also maintained a large collection of traditional beads and ceremonial costumes. People came to her to obtain these materials for important cultural occasions, including age-group initiations, Okhei, Agbe Lagu-Ulu, burial rites, and other traditional ceremonies.

 

Through this work, she played an important role in ensuring that traditional clothing, adornments, and ceremonial practices remained available to successive generations.

 

The Ukpe-Nokhua Tradition

Madam Sametu also took part in the traditional institution of Ukpe-Nokhua (Onyiekhakha), an important cultural practice associated with women. Her own Okpe-Nokha was exceptionally remarkable. At a time when the festival was declining, her participation in the mid-1970s brought a significant revival and introduced the celebration in a new dimension. Her contribution helped demonstrate the continuing importance of traditional women’s institutions and cultural festivals in Ogbona society.

 

A Lasting Cultural Legacy

Madam Sametu Oyagha Okolo Osigbemhe was much more than a wife and mother. She was a singer, composer, dancer, cultural custodian, traditional practitioner, weaver, philanthropist, church leader, and mentor. Her influence reached from the home to the church, from traditional ceremonies to dance groups, and from her children to the wider cultural community. Through her children—particularly General Bolivia and others who inherited her musical abilities—her cultural and artistic influence continued long after her lifetime. Her knowledge of traditional songs, folklore, dance, clothing, beads, childbirth practices, ceremonies, and women’s traditions represents an important part of the intangible heritage of Ogbona.

 

Madam Sametu Oyagha Okolo Osigbemhe was, therefore, a fulfilled woman who lived a life of service, creativity, generosity, cultural preservation, and hope. Her legacy lives on in her children, descendants, and in the cultural traditions of Ogbona that she helped preserve.

 

Madam Sametu Oyagha Okolo Osigbemhe died on 26 December 1986.

 

 

 

MRS. CHRISTIANA ELADI ANAWEOKHAI (NÉE ATOGWE)

Mrs. Christiana Eladi Anaweokhai (née Atogwe) was one of the early women from Ogbona who ventured beyond the community in search of better economic opportunities with her husband. Her life represents an important chapter in the history of the pioneering women of Ogbona who contributed to the economic advancement of their families through courage, enterprise, and hard work.

She lived with her husband, Joseph Akhaniamhe Anaweokhai, in Onitsha, where she operated a canteen at SCOA and GBO by the waterside. At a time when many women from Avhianwu who travelled outside the area were known particularly for making and selling plantain chips, Christiana distinguished herself as a food entrepreneur. She was reportedly the only woman among them who cooked and sold prepared meals, including rice, beans, and boiled yam. Her enterprise demonstrated considerable initiative and provided an important service to workers and other people around the waterside.

Christiana was also remembered for her striking physical appearance. She was described as extremely beautiful and very light-complexioned. In keeping with an old Etsako cultural practice, she had undergone traditional teeth filing, known locally as “Etsako” or “teeth filers.” Her teeth had been filed to create distinctive spaces or gaps between them. Such traditional dental modification was once an important aspect of beauty and cultural identity among some Etsako communities.

Despite establishing her life and business away from Ogbona, Christiana maintained a strong connection with her family and ancestral home. She returned to Ogbona every year to visit her mother, Agbogwe, as well as other relatives in Fugar and Ekperi. These regular visits demonstrate the importance attached to maintaining family relationships even when economic circumstances took individuals far from their places of origin.

One of these visits took place in 1958, when Mrs. Julie Inu Umoru accompanied her to Ogbona. It was on this journey that Julie met her grandmother, Agbogwe, for the first time and encountered other members of the extended family, including Ogbualo, Esi, Okhumale, Itsuokor, and many others who have since passed away. The memory of that visit provides a valuable personal link to an earlier generation of the family and preserves the names and relationships of people who would otherwise risk being forgotten.

Mrs. Christiana Eladi Anaweokhai died in 1959, only a short time after that memorable 1958 visit to Ogbona. Her life, though brief, reflected the determination of an early generation of Ogbona women who ventured beyond their homeland, established businesses, supported their families, and maintained strong connections with their ancestral community.

Her story deserves a place among the pioneering women of Ogbona. It records not only her personal courage and entrepreneurial spirit but also the changing role of Ogbona and Avhianwu women in commerce, migration, family life, and the preservation of ancestral ties during the early decades of the twentieth century.

 

MADAM ONOKU ASAYA (NEE ITSUOKOR)

A Pioneer Woman, Entrepreneur, Cultural Custodian, and Voice for Justice

Onoku Asaya, née Itsuokor, was one of the remarkable women of Ogbona whose life embodied resilience, courage, enterprise, cultural leadership, and an unwavering commitment to truth and justice.

 

Her story took a dramatic and painful turn in 1956, when her beloved husband died while she was heavily pregnant with their sixth surviving child. She was suddenly left a young widow, carrying an unborn child and responsible for five young children who depended entirely on her.

 

Those were difficult times for women, particularly widows. In the social circumstances of that era, there was little room or provision for her and her children within her husband’s family. She therefore returned to her father’s compound, where she faced the enormous responsibility of raising her children largely on her own.

Rather than surrender to grief or the harsh realities of widowhood, Onoku Asaya summoned remarkable courage and determination. She gave birth to her sixth surviving child and proceeded to raise all six children single-handedly, ensuring that they received basic education despite the economic and social difficulties of the period.

 

Her ability to keep her family together and provide for six children under such circumstances was an extraordinary achievement. She became both mother and provider, carrying responsibilities that would ordinarily have been shared by two parents and an extended family.

 

A Woman of Enterprise and Innovation

Onoku Asaya was not merely a devoted mother; she was also an enterprising and innovative woman who sought different ways to sustain her family and improve her circumstances.

 

In the late 1950s, she introduced the production and use of baking-soda soap, demonstrating her resourcefulness and willingness to embrace practical innovations at a time when household products were largely produced locally.

 

In the early 1960s, she ventured into fish trading, an undertaking that required courage, mobility, business acumen, and knowledge of markets beyond her immediate community. She traveled as far as Lokoja and Sapele to source assorted varieties of fish, including Bonga fish, which she brought back for trade.

 

Her journeys were significant for a woman of her generation. At a time when long-distance commercial trading was demanding and often dominated by men, she demonstrated independence and determination in building a livelihood for her family.

Pioneer of Local Rice Processing

 

In the 1970s, Onoku Asaya introduced and promoted the processing of locally produced rice in the Avhianwu Clan.

 

Her involvement represented an important development in local agricultural enterprise. She recognized the value of adding processing to agricultural production and helped establish practices that enabled locally cultivated rice to be processed for consumption and trade.

 

This contribution forms part of the broader history of women’s participation in agriculture, food processing, and rural commerce in Ogbona and Avhianwu.

 

A Lead Singer and Composer

Onoku Asaya was also a woman of considerable cultural talent.

She was a lead singer and composer, participating actively in the musical and cultural life of the community. Through her songs and compositions, she contributed to the preservation and transmission of cultural knowledge, values, stories, and social commentary.

 

Her musical abilities made her an important figure in community cultural activities, where songs were not merely entertainment but also a means of communication, teaching, remembrance, and social expression.

 

Matron and Cultural Leader

Her influence extended into traditional performance groups. She served as a matron to some women’s cultural dance groups and men’s masquerade dance groups, providing guidance, encouragement, and support to performers.

 

Her involvement with both women’s and men’s cultural groups reflects the respect she commanded across different sections of the community. She was not simply a participant; she was regarded as a woman whose presence and counsel mattered.

 

A Fearless Woman Who Never Tolerated Oppression

One of the most enduring aspects of Onoku Asaya’s character was her boldness and fearlessness in speaking the truth.

 

She was known for saying what she believed was right and was not easily intimidated by circumstances or personalities. She had little tolerance for oppression, injustice, or the mistreatment of others.

 

Her courage was particularly remarkable given the period in which she lived. She had already demonstrated tremendous strength in overcoming widowhood, raising six children, and building a livelihood. That same strength was evident in her willingness to stand up for truth and fairness.

 

A Legacy of Strength and Courage

The life of Onoku Asaya, née Itsuokor, is a remarkable chapter in the history of women in Ogbona.

 

She became a widow in 1956 while heavily pregnant with her sixth surviving child, yet she refused to allow tragedy to define the destiny of her family. From her father’s compound, she raised six children and ensured that they received basic education.

 

She subsequently distinguished herself as an entrepreneur, trader, innovator, agricultural processor, singer, composer, cultural matron, and a fearless voice against oppression.

Her journey from a young widow facing uncertainty to a respected woman of enterprise and cultural influence demonstrates the extraordinary strength of the women of her generation.

 

Onoku Asaya’s story is therefore more than a family history. It is a story of maternal sacrifice, resilience, entrepreneurship, cultural preservation, and moral courage.

She belonged to a generation of women who carried enormous responsibilities with little recognition, yet whose contributions helped shape the social, economic, and cultural foundations of Ogbona.

 

Her life remains a testament to the strength of a woman who, in the face of adversity, chose courage over despair, enterprise over dependency, truth over silence, and service over self.