Avhianwu History

AVIANWU Clan has been split into Fugar and Anwu Clans with Ogbona and Iraokhor now in Anwu Clan

AVIANWU Clan has been split into Fugar and Anwu Clans with Ogbona and Iraokhor now in Anwu Clan still headed by the Ogieavianwu of Anwu while Emmanuel Ogah the Okphe Ukpi of Ivhiunone is now the Okugbe of Fugar Clan. Fugar has been split into 4 Villages EXCO BRIEF: ACTUALIZATION OF THE FUGAR CITY RESTRUCTURING The above subject matter refers. EXCO wishes to congratulate all Fugarians on the successful actualization of the Fugar City restructuring plan, for the creation of the Fugar Clan and an additional Sub Clan in Fugar City (Ebadi Sub Clan). For your information, the official journey of FPU towards the restructuring commenced during the Chief Sylvanus Inaughe-led EXCO, when the FPU BOT at a meeting in 2018, which included the FPU Patrons (traditional rulers), and representatives of Ebadi communities, constituted the Sir Peter Aliu and Mr. Martins Agabi led Fugar Restructuring and Resolution of Ebadi Issues Committee, to put an end to the over one decade old demand for restructuring. The Fugar Restructuring and Resolution of Ebadi Issues Committee submitted its report to the FPU BOT in 2019, and the FPU BOT at a meeting in 2019 approved the proposal of the committee for the creation of the Fugar Clan with six sub-clans. The FPU BOT at the same meeting also set up another committee led by Sir. Peter Aliu to sensitize Fugarians on the proposed creation of the Fugar Clan with six sub-clans. After the work of the FPU BOT committees, the FPU EXCO at a meeting in 2019, adopted the proposal received from the FPU BOT for the creation of the Fugar Clan with six sub-clans, and set up the Mr. James Akhigbe Esq led FPU Implementation Committee on Restructuring, to solicit the support of the traditional institutions and all relevant stakeholders in Avhianwu for the restructuring, ensure the implementation of the restructuring, and suggest and device means of getting the government approval. The FPU Implementation Committee on Restructuring after consultations across Fugar City, Ogbona, and Iraokhor, with all the elders, and traditional rulers including the Oghie Avhianwu of Avhianwu, elders and relevant stakeholders, submitted its interim and final reports to the EXCO in 2020, and the EXCO in 2020 approved the reports on the implementation. Before the presentation of the official request for the restructuring to the Edo state government, further meetings/consultations were held by the leadership of the FPU BOT, Fugar Restructuring Implementation Committee, and other stakeholders, and the request were fine-tuned to the creation of the Fugar Clan and an additional Sub Clan in Fugar City (Ebadi Sub Clan), in addition to the existing Ivhinone and Ivhiarua Sub Clans, to enhance the success rate of the restructuring request with the Edo State Government. It was also resolved that Chief Mike Oghiadomhe led the Fugar Charter of Demands Actualization Committee to present the request for restructuring to the Governor of Edo state, alongside the Fugar Charter of Demands, to enable a detailed and effective presentation. Thereafter, a letter was written to the Executive Governor of Edo State on 6/11/20, for the creation of the Fugar Clan from the Avhianwu Clan and the creation of the Ebadi Sub Clan, in addition to the already existing Ivhinone Sub Clan and Ivhiarua Sub Clan, and a letter of reminder was also written on 7/11/22. On 20/12/22, the FPU BOT, EXCO and other stakeholders paid a courtesy visit to the Executive Governor of Edo State, mainly as it concerns the request for the restructuring. After the courtesy visit, a meeting of the FPU BOT with the traditional rulers was held on 25/1/23, and reviewed the courtesy visit, and resolved to again write another letter dated 25/1/23 to the Executive Governor of Edo State, with further details on the restructuring. Thankfully, on 21/2/24, the Edo state government approved the Fugar City Restructuring plan, for the creation of the Fugar Clan and an additional Sub Clan in Fugar City (Ebadi Sub Clan), and the appointment of HRH, Emmanuel Ayekhele Ogah as the Clan Head (Okugbe) of Fugar Clan, with effect from 21/2/24. EXCO wish to thank the Edo state government for the approval. A special appreciation to Chief Mike Oghiadomhe led FPU BOT, the FPU Patrons (Okphe Ukpi of Ivhinone, Okphe Ukpi of Ivhiarua and Executive Chairman of Etsako Central LGA), Sir Peter Aliu and Mr. Martins Agabi led Fugar Restructuring and Resolution of Ebadi Issues Committee, the Sir. Peter Aliu led the Fugar Restructuring Sensitisation Committee, Mr. James Akhigbe Esq led the FPU Implementation Committee on Restructuring, Chief Mike Oghiadomhe led the Fugar Charter of Demands Actualization Committee, Chief Sylvanus Inaughe led EXCO, the immediate past and present EXCO, our elders, chiefs, community leaders, religious leaders, and other stakeholders. Finally, the EXCO wishes to congratulate His Royal Highness Emmanuel Ayekhele Ogah, the Okugbe of the Fugar Clan, who will be receiving his letter of appointment from the government today Friday 1/3/24. Thank you. Emma Okhimamhe WO/Ag PRO 01/03/24   FUGAR GETS FIRST CLAN HEAD, HRM OGAH RECEIVES APPOINTMENT LETTER WWW.etsakocentrallga.com 1st March 2024 Today, HRM (Engr) Emmanuel Ayekhele Ogah, formerly known as the Okphe Ukpi of Ivhinone, received a significant letter at the Local Government Area office from the Executive Chairman of Etsako Central LGA, Hon. Solomon Obomighie. The letter, issued under the authority of the Commissioner of Local Government and Chieftaincy Affairs, officially pronounces HRM (Engr) Emmanuel Ayekhele Ogah as the Okugbe of the Fugar Clan. This prestigious pronouncement was witnessed by esteemed traditional rulers, including HRH (Alhaji) D Y E Kanoba, the Eghiegba of Ekperi, and HRM (Alhaji) Jackson Etokhana, the Oghie Avhianwu of Avhianwu. HRH (Alhaji) D Y E kanoba, the Eghiegba of Ekperi kingdom admonish all and sundry at the presentation of the official letter at the LGA, saying that, it is with gladness we the elders in council at the LGA welcome a friend and a jolly good fellow to the traditional circle, adding that, if you don’t welcome good news you’re a specimen of bad thought, as such the creation

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AVHIANWU CLAN IN ETSAKO CENTRAL LGA, EDO STATE CELEBRATES NEW YEAR FESTIVAL

AVHIANWU CLAN IN ETSAKO CENTRAL LGA, EDO STATE CELEBRATES NEW YEAR FESTIVAL. BRIEF HISTORY….. Adui iku kwa in Avhianwu clan Etsako Central LGA Edo State is celebrated yearly across the four (4) clans in AVIANWU namely 1. IVHIUNONE (FUGAR) 2. IVHIARUA (FUGAR) 3. IMHAKHENA (OGBONA) and 4. URALOKHOR (IRAOKHOR) between the month of March and April as the situation may warrant in each year to mark the dawn of a new Year traditionally. The literary meaning of “adui iku kwa” is waste disposal. Waste disposal is the process of getting rid of all unwanted products in our homes,society and environment. A day of adui iku kwa is a day that is compulsory for everyone to reconcile whatever differences they have with their neighbours. No one is expected to cross this day harboring hurts, grudges, grief, pains, offences, in their hearts. You may call it a day of reconciliation, forgiveness,settlement, revival, renewal. Adui iku kwa makes all things new again. Relationships rekindle, victims of broken marriages take advantage of this day to seek reunion. This day is known for a day where sons in-laws pay tribute to their fathers and mothers in-laws. One visits his in-laws with gift, sometimes a bottle of hot drink or a keg of specially reserved palm wine and some cash (optional), and in company of his respected and responsible friends and peers. The Peculiar soup for all family today is ogbolor (omhi akphe) and pounded yam. Parents call all their children both at home and abroad to release the yearly blessings to them, sincerely from their heart. The content of this prayer is “goodness,mercy, favour and blessings on our way, we have disposed the evil waste,…… It is a day of joy and Celebration for all elderly men and traditional rulers for they have seen yet another year. This is why the sound of gun shot opened the day early this morning. This feast ushers the people into a new planting season. The people believe that though rain has not resumed in the region for planting, it may likely shower today to celebrate with the people and open the season for them. There is no particular rituals associated with this feast. All sons in laws of Avianwu do surely pays tribute to them on this feast. On this day, all family used to pack all dirty clothes to the river to wash. All corners of the homes are properly swept. Just like the Bible says, old things must be passed away and new things must begin from this day. It used to be a day for tireless swimming, hide and seek funplay in the river for the teenagers, etc in the respective villages. The song they normally sing today when going and coming back from the river is ” Emor si vha gwe nor leh khu kpeh nor lamhi vha lor o, Agbado nukpe, gia kege gia” The fruit that normally opted for today after visiting the river for the festival is VELVET TAMALIN (UGIEH). All the young people will pluck Velvet tamalin and take them home to share for loved ones. Its really a festival of love for all sons and daughters of Avianwu. Some communities today go for swimming competition to wrap the day’s event. The greetings that is predominant in Avianwu today is “Onortse onortse lor Ewie wia lor Mha du iku ebe lakwa”. Happy new year to all avianwus. Today is always peculiar day for the people of Avhianwu.

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NEW YEAR FESTIVAL (ADUI IKU KWA) IN AVHIANWU

NEW YEAR FESTIVAL (ADUI IKU KWA) IN AVHIANWU – BARRI INAEDE Adui iku kwa in Avhianwu clan Etsako Central Edo State is celebrated yearly across the four (4) clans in AVHIANWU namely IVHIUNONE, IVHIARUA, OGBONA (IMHAKHENA) AND URALOKHOR between March and April as the situation may warrant in each year to mark the dawn of a new Year traditionally. The literary meaning of “adui iku kwa” is waste disposal or cleansing of all past things and deeds. Waste disposal is the process of getting rid of all unwanted products in our homes, society and environment. A day of adui iku kwa is a day that is compulsory for everyone to reconcile whatever differences they have with their neighbours. No one is expected to cross this day harboring hurts, grief, pains, offences, in their hearts. You may call it a Day of Reconciliation, settlement, revival, renewal. Adui iku kwa makes all things new again. Relationships rekindle, victims of broken marriages take advantage of this day to seek reunion. This day is known for a day where sons in laws pay tribute to their fathers and mothers in laws. One visits his in-laws with gift, sometimes a bottle of hot drink or a keg of specially reserved palm wine and some cash (optional), and in company of his respected and responsible friends. The Peculiar soup for all family today is ogbolor (omhi akphe) and pounded yam. Parents call all their children at home and abroad to release the yearly blessings to them, sincerely from their heart. The content of this prayer is “goodness, mercy, favour and blessings on our way, we have disposed the evil waste, …… It is a day of joy and celebration for all elderly men and traditional rulers for they have seen yet another year. This is why the sound of gunshot opened the day early this morning. This feast ushers the people into a new planting season. The people believe that though rain has not resumed in the region for planting, it may likely shower today to celebrate with the people and open the season for them. There are no particular rituals associated with this feast. All sons in laws of Avhianwu do surely pays tribute to them on this feast. On this day, all family used to pack all dirty clothes to the river to wash. All corners of the homes are properly swept. Just like the Bible says, old things must be passed away and new things must begin from this day. It used to be a day for tireless swimming, hide and seek fun play in the river for the teenagers, etc. The song that is normally sing today when going and coming back from the river is ” Emor si vha gwe nor leh khu kpeh nor lamhi vha lor o, Agbado nukpe, gia kege gia” The fruit that normally opted for today after visiting the river for the festival is VELVET TAMALIN (UGIEH). All the young people will pluck Velvet tamalin and take them home to share for loved ones. It’s really a festival of love for all sons and daughters of Avhianwu. The greetings that is predominant in Avhianwu today is Onortse onortse lor Ewie wia lor Mha du iku ebe lakwa. Happy new year to all Avhianwu people ————————————————————————— NEW YEAR FESTIVAL (ADUI IKU KWA) IN AVHIANWU – BEN IKHANE The day of Aduiku’kwa starts with a night vigil by the Ivhiomu’kpes from Ebadi kindred in Ivhiunone. The eldest man in the kindred informs the extended family in Ebadi and the Ikhane family (the only branch of the Ebadi kindred in Ogbona) on the date of the vigil prior to the declaration of the new year. By midnight of that period all the Ivhiomu’kpes (makers of the new year) after keeping watch around the Ukpe shrine will invoke the gods to fashion a new year for the people of Avhianwu. They will make the necessary sacrifices and make series of invocations and supplications till the wee hours of the morning. Shortly before cock crow the Ivhiomu’kpes with a loaded dane gun match round (while sweeping off the old year and all its attendant negativities and evils) the old market square chatting some incantations. At the sound of the first cock crow the Dane gun is fired and the new year is pronounced. There upon all citizens take up the chant of Aduikwebe lakwa. Onotse onotse lo… This how the new year starts in Avhianwu clan. Presently, John Ikhane is the present eldest man of the Ivhiomu’kpes at the demise of the last one (Robert) whose funeral has not been done. Mattias Ikhane goes to Fugar yearly for this ceremony on behalf of the Ikhane family. Ben Ikhane attended the vigil as far back as 1992. There are many hidden things that are not meant for the public ear. —————————————————————————- NEW YEAR FESTIVAL (ADUI IKU KWA) IN AVHIANWU – JOHN ANAWEOKHAI THE OGBONA THAT FLOWS IN MY VENS (PART XVII) Christmas and New Years were not only the seasons we celebrated with pump and pageantry. We celebrated new yam, Esi festival and new year too. Yes, New Year that is very distinct from that of the first of January. It is known as Aduikwu Kwa. It is celebrated about the month of February to April in the height of the harmattan season. One striking thing about this festival is the level of prayers. Everybody prays on this very day. The greetings centre on prayers and pronouncement of blessings. It is generally believed that enmity must not exceed this day as those who hadn’t been in good terms all through the year are enjoyed to meld fences. There must be no carry over of anything untoward. It is a moment elders pronounce blessings on the younger ones. In fact, as you wake up, the first thing you hear in the morning is ONOTSE ONOTSE LO which translates, it is blessing upon blessing. ADUIKWE ‘BE LA KWA. Meaning, we clean ourselves of

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The Creation of Kukuruku Division – Aha Idokpesi Okhaishe N’ Avhianwu

The Creation of Kukuruku Division – Aha Idokpesi Okhaishe N’ Avhianwu (a) Fugar is made the Headquarters of Kukuruku Division Until 1904, when, in order to bring the judicial arm of the British colonial government closer to the people under the Northern Provinces, a Native Court was established at Fugar, the Avhianwu Clan Area was administered from Idah, the then Avhianwu Clan Heads, who, prior to 1904 and up to 1914, had to go to Idah or send representatives for political, judicial and administrative matters, were successively Aduku Gbagba, Aduku Keku and Agabi. The Avhianwu Clan leaders and many other Clan rulers had to go to Idah to have a taste of and to demonstrate their loyalty to the British Rule. Further developments soon followed. In 1914, following the amalgamation of Northern and Southern Nigeria by Lord Frederick Lugard, Idah was transferred to the Northern Provinces; and the southern portion of the Etsako (including Avhianwu Clan) was administered from Ubiaja. Kukuruku at that time was an area comprising Okpe, Ibilo, Otuo, Igarra, Usomorika, Imeri, Sabongida-Ora, Warrake, Sebe, Agbede, Ughiagbede, Alegbette, Ewa, Weppa-Wano, all Ekperis, all Ibies, all Inemes, Auchi, Uzairue, Ukpilla, Avhianwu and so on. No doubt, for purpose of effective administration and to bring the government closer to the people, the British Government, in 1918, created the Kukuruku Division with its Headquarters at Fugar. The Divisional Headquarters was thus transferred from Ubiaja (Ishan) to Fugar. Also transferred to Fugar, consequent upon the new development, was the administrative and military headquarters at Iddo (Ukpilla). Thus, the Etsakos and the rest became united in a division with J. C. Walker, Esq. as the first District Officer for the Division. The creation of Kukuruku Division in 1918 had coincided with the end of (lie First World War. The celebrations marking the end of the war were held at Fugar by the whole Kukuruku Division. The people of Kukuruku fought on the side of the British in that war so they celebrated the end of the war with them. In 1919 Avhianwu was placed under the control of the District Head at Auchi who with six other District heads formed a Council, gazetted, the Native Authority for the Kukuruku Division. At the inception of the Headquarters at Fugar, all the associated establishments and infrastructure were located at Ukphabobe. There were the Police Station, Court House, Medical Units, the Prisons and so on. A Government Rest House had been previously built on a landscape overlooking the dale bordering the village stream, Obe, and in the same vicinity with the government quarters then springing up. Monumental to the establishment of the Kukuruku divisional Headquarters at Fugar was the name given to the age-group of 1917, the age-group that immediately preceded and saw the preparations for the takeoff of the autonomous Administrative Area operated from Fugar. The age-group which was fathered by Itsede who hailed from Ulumhoghie in Ivhiunone was called Umoraboghimhe meaning ‘The whole world has come to me’; a strong indication that the Avhianwu community had rejoiced at what was on the way to Avhianwu. (b) Fugar is unmade the Headquarters of Kukuruku Division The joy that greeted the arrival of the headquarters at Fugar soon turned sour. It was short-lived. For the Avhianwu community, the demise of the Headquarters at Fugar was premature. Its short span of life had made it look as it had existed merely in the imagination; it had been a fantasy, an illusion. Though, all along, the mood of the people had been that of euphoria in unhappiness, yet they had not wished its removal. But it was removed. For no apparent reason. At the inception of the Headquarters of Kukuruku division at Fugar, the number of strangers in the midst of the people of Avhianwu had risen.  The influx of strangers led to the multiplication of social ills and actions incompatible with the local tradition. All along and following the establishment of a Native Court at Fugar, the natives – mostly the market women – would not accept the British coins as they appeared to them as pieces of broken earthenware. They preferred and wanted cowries (ikpeghotso – real money) which they had known from the beginning. The government personnel would not see with their illiterate hosts but rather forced them against their desires. They would drop on the ground before the poor market women whatever they fell like paying for goods and not what the women had asked for. In most cases they would not pay at all. And Avhianwu, at the time, being a community not given to sexual promiscuity, was not the right place for strangers inclined to amorous pursuits. There were neither free women in Avhianwu nor were the girls ready to marry strangers. To nullify the ban thus placed on indiscreet sex and marriage, the government personnel not only forced sex out of the girls but also abducted them. The Avhianwu traditional rulers could not talk the   District Officers into preventing their men from committing acts of aggression, extortion, sexual abuses, and abductions against the people of Avhianwu. After genuine consultations and consolidations have failed, the people of Avhianwu accepted their plight with resignation thus shunning confrontations. Let it be known here that the people of Avhianwu liked the Divisional Headquarters at Fugar but never the very government personnel who caused them physical, mental, emotional and psychological pains. Although there were such internal frictions between the government and the governed, there was no threat however to the administration in any form. Both parties had lived and learnt to accommodate each other. Born detractors and armchair critics of Avhianwu, who probably have been what they are from ignorance of the facts, had attributed the removal of the Headquarters from Fugar to Auchi in 1920 to the intransigence of the Avhianwu community. This cannot be true. How could that have happened when no major clash, if any at all, that could have culminated in dissensions between the two parties, the government and the

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The origin and meaning of the term Osinegba and Forms of morning salutations

The origin and meaning of the term Osinegba – By Aha Idokpesi Okhaishe N’ Avhianwu Among the Nupe stores of charms and amulets was the Egba. Egba was an amulet in the form of a ring and was worn around the upper arm. It was believed to supply superhuman strength to the wearer during encounters. It could also cause the wearer to vanish into thin air in the face of danger, the people were made to believe. This all powerful amulet did not however weaken the reliance of the people of Etsako upon the omnipotence of the Supreme God. They believed still that God transcends all other powers including the powers ascribed to Egba. So, they were confident that God could and would deliver them from the powers of Egba and grant them the strength to vanquish the wearers of Egba. Their slogan was ‘Osi on’ Egba’ meaning ‘God is greater than Egba.’ This slogan was contracted to read ‘Osinegba’ which is today the Avhianwu vernacular version of the name God. In the vernacular of Avhianwu Osi is the word for God. Forms of morning salutations – By Aha Idokpesi Okhaishe N’ Avhianwu Various forms of morning salutations today among the various groups in Etsako land are the casualties of the Nupe invasion and occupation of Etsako land and beyond. From these morning salutations it can be known what form of resistance, if any, a particular group put up against the Nupe invaders. That is, did the group seek safety in flight or courageously move to repel the Nupe attacks. The Nupe slave raiders were known for carrying out their raids and attacks on the people at morning and waking times. Alert cries by the people were given in codes. These were made to look as forms of salutations. As mentioned above, these alert cries among the various groups reflect the form of resistance each group put up against the enemies. Such groups as Avhianwu, Ekperi, Uzairue, Ineme, Weppa-Wano, Auchi and others were known to have sought safety in flight at the advance of the slave raiders. They had such alert cries as ‘Na-egbea’. Given etymologically, Na is an imperative meaning ‘Run!’ While Egbea is the vernacular word for ‘morning’. Na-egbea thus informed the natives of the immediacy to take to their heels as the Nupes advanced to carry out morning raids. The Ibies who would not give in to the slave raiders so easily made such a clarion call for arms as Agbe-lo. NA-EGBEA meaning ‘run away (this) morning’ and AGBE-LO which translates ‘they (the Nupes) are to be attacked’ or ‘Go for the kill’ have been retained by their inventors as morning salutations to this day.

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Major Events in Avhianwu History– By Aha Idokpesi Okhaishe N’ Avhianwu

Major Events in Avhianwu History– By Aha Idokpesi Okhaishe N’ Avhianwu About 1481 Oba Ozolua (Ozoluwa) succeeded Olua. Between 1481 and 1485   Anwu and family migrated from Benin (First Migration) About 1485 A Portuguese Explorer, John Affonso d’Aveiro first came to Benin City and introduced guns and coconuts (uvi-Oba) About 1504 Oba Ozoluwa died and was succeeded by Esigie. About l515-1516 the ldah War. About l570 Ivhianwu migrated from Afashio-uzairue (Second Migration). About 1830 the Nupe Invasion About 1886 Oghie Omiawa of Avhianwu introduced the system of each village giving 25 slaves to the Nupes every other year. About 1888 the march against Osigbemhe of Aghiere (Weppa) by Omiawa of Avhianwu called off as a result of the accidental death of an Uzairue mercenary. About 1891 Oghie Omiawa of Avhianwu instigated a war between the Nupes and Aghiere (Weppa). 1897    January 4, the Benin Massacre. 1897    September 9, The British Force took Benin City. 1897    The Nupe withdrawal from Avhianwu. 1897    Yearly tribute to ‘Nupe stopped on British troop’s arrival. 1899    Royal Niger Company handed over the administration of Kukuruku to the British Government. 1900    Government School opened at Fugar. 1904   Native Court established at Fug ar. 1907   Osaki Ukaba – the witch killer liquor (prepared from sasswood) was taken in Avhianwu. 1907    Fugar Government Rest House built, 1908    January 14, Fugar Native Court House opened (having been built by Oghie Aduku “Gbagba’, the former Clan Head who was then in prison serving a jail term of 6 months for juju palaver). 1914   Government School removed from Fugar. 1914   Roman Catholic School opened at Fugar. 1914    Amalgamation of Northern and Southern Nigeria by Lord Frederick Laggard. 1914   The World War I begins. 1918                Kukuruku Division with its Headquarters at Fugar, created. 1918   Divisional headquarters removed from Ubiaja (Ishan) to Fugar. 1918   Administrative and Military headquarters removed from Iddo (Ukpilla) to Fugar. 1918    J.C. Walker, Esq.; First District Officer of Kukuruku Division died. 1918   The great epidemic of Influenza (Eghui Ochamhi). 1918   World War I ends. 1918    End of World War I was celebrated at Fugar by the whole of Kukuruku Division. 1919    Division of Kukuruku Division into 7 Districts. 1920    Headquarters of Kukuruku Division transferred from Fugar to Auchi under the then district Officer, C. M. Dunn, Esq. 1920    Direct Taxation introduced into Kukuruku Division. 1921    The Uniform Tax of 25k was first paid in Avhianwu. 1921    Fugar Youth Movement Association (FYMA) formed. 1925    D. H. Momoh of Auchi abolished Okhe title in Avhianwu came with a team of Mallams and destroyed all shrines and declared a general worship of Allah. 1926    Atsanughegbe. 1926    December 26, the priest of Atsanughegbe was convicted. 1927    Native Court removed from Fugar. 1930    Native Court re-established at Fugar. 1930    Yam beetles invaded Avhianwu. 1930    Roman Catholic School, Ogbona opened. 1930    Mass arrest of Christians in Avhianwu for disturbing the ruling authority (Alemoh was the Clan Head then). 1931    Warrant Chief System abolished in Avhianwu and the Ukpi System of Rule re-established. 1932   Clan system of Administration was introduced in Etsako (Clan N. A.s). 1933    Roman Catholic School, Ivhiraokhor opened. 1935    May 12, Fugar Youth Movement Association (FYMA) changed its name to Fugar Progressive Union (FPU). 1936    Abolition of the 7 Districts in Kukuruku Division and Clans were established in place of Districts. 1937    Native Clan Courts established in Kukuruku Division. 1938    Anglican School opened at Fugar. 1939    World War II (known in Etsako as Hitler War) begins. 1941     Aidelebe, the Village Head of Ivhiarua, was assassinated by Osiokhamhele of Iruru. 1941    Osiokhamhele who killed Aidelebe committed suicide by hanging. 1942    Postal Agency established at Fugar. 1945   World War II ends. 1945   Fugar Native Dispensary opened. 1945    The former Kukuruku Divisional N. A. (Native Authority) was divided into 3 N. A.s with Headquarters at Auchi for Etsako N. A.; Igarra for Akoko-Edo N. A.; and Afuze for Ivhiotsakon N. A. 1945    Great famine caused by the destruction of farm crops by yam beetles in Etsako. 1946    L. A. School, Ogbona opened. 1947    St. Theresa’s Catholic School House, Fugar built. 1947    May 26, Total Eclipse of the Sun in Nigeria. 1948    First water bore-hole at Fugar sited on Obe road. 1951    Second water bore-hole at Fugar sited at Ukwewo. 1951    First Regional Election. 1954    First Federal Election in which Chief J. M. Udochi won. 1954   First District Council Election in the then Western Region of Nigeria in which Chiefs J. O. Alao. E. A. Lamai and M. C. K. Orbih were elected into the Etsako District Council. 1954   Third water bore-hole at Fugar sited at Aki-Ugba. 1954   January 7, Oba of Benin, Akenzua II, then the President General of the Benin-Delta People’s Party (BDPP), visited Fugar. 1954   Free Primary Education introduced in the then Western Region of Nigeria by Chief Obafemi Awolowo. 1954    First Federal Election; First London Conference. 1955    Holy Rosary Girls’ Primary School opened at Fugar. 1955                Etsako District Council School opened at Fugar. 1955    St Patrick’s Catholic School (Now Ebidi Primary School) opened at Fugar. 1956    Kukuruku Division formally renamed Afenmai Division. 1956   Queen Elizabeth II visited Nigeria. 1959   Federal Election in which Chief M. C. K. Orbih won. 1959    October 10, Chief Obefemi Awolowo visited Fugar in a Helicopter. 1960    Fugar and Ogbona Maternity Centres opened. 1960   October 01, Nigeria gained her Independence from Britain. 1960   Chief J. M Udochi appointed first Nigeria’s Ambassador to the United States of America. 1960    St. Andrew’s Anglican Modern School, Fugar, opened. 1961    St. Michael’s Catholic Modem School, Ogbona, opened. 1961      March 29, St. John’s Grammar School, Fugar opened. 1961    The Mennonite Church of God in Christ came to Fugar. 1962    First Enquiry was set up by the then Western Region Government into Avhianwu Chieftaincy affairs. 1962   Emergency in Western Nigeria. 1962    General Census rejected. 1963    October 1, Nigeria became a Republic. 1963    Midwest Plebiscite and the consequent creation of Midwestern Region of Nigeria. 1964    First Election to Midwest House of Assembly. 1964   Chief E. A. Lamai appointed into the Nigeria

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Etsako Names and meanings

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

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Avhianwu Culture, Past, Present and Future

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

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Age Grades and Age Sets Nomenclature and their importance in Ogbona in Particular and in Avhianwu Clan in General

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

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