Ogbona History and Culture

THE OGBONA THAT FLOWS IN MY VEINS (25) Dr. John Odior Anaweokhai Between the Odior family and The Ilegah family is the Eshiesimua family. While both families are Ivhianaga kindred of Okotor Quarters, The Odior family is Ivhitse Kindred of Ivhiochie Quarter. The Eshiesimuas were proud owners of one of the three upstairs in the Ivhiebi Quarter. It was made of mud blocks of orange colour. The building was never plastered and like the other three, it soon became dilapidated and was replaced with a model building. Eramha Tsedi and Eramha Tsado stayed there together behind the Ifaorumhes. Eramha Tsedi was the senior but was not as tall as Eramha Tsado. Both of them had beautiful girls whom they guided jealously. Eramha Tsado was a trader but later worked at UBTH Health Centre. He later left Ivhiebi to down Okotor where he built his house before his death. Mrs. Stella Mode is one of his daughters. Eramha Tsedi was tough and hardly welcomed male visitors to his house though I was allowed to visit Roseline and Orele who were my classmates in secondary school. One fate we all suffered in that part of Ogbona is the rough and undulating topography that grossly affected the settlement of Ogbona. It is as if nature conspired with some unseen forces to deny Ogbona equal settlement on both sides of the town. From Ivhiosano to the back of the Otsoi family there is no room to expand inward as the back is full of steep valleys and high mountains. As a matter of fact, that part of the town is inaccessible. Until one drives through Ughieda through Ege Ikpido, one has to resort to trekking and climbing mountains. From the back of Ivhiebi up to the Aikabeli, the story is the same, the valleys are over three hundred feet deep. The place is neither arable nor habitable. Unfortunately, that part of the townhouses is our banana plantation farm. The one closer to the house belongs to my father while the one further down the valley belongs to Baba Nokhua, Eramha Eshiemomoh but they later became known as Eghede Dimka. It was a place we all visited in groups, especially during the dry seasons after the annual Harmattan bushfire. The bush fire provided us with the needed opportunity for gaming. As the fire was burning we would stalk for animals, sometimes we caught squirrels or snakes. That was occasional but that of the banana was regular though somewhat seasonal too. we would cut the bananas, bury them underground and return after five days to do justice to them. My cousin, Eramha Michael, aka, Dimka was in charge. He was very tough and never spared any trespasser but my case was different as I had unrestricted access to either of the plantations. How he came to be known as Dimka beats my imagination. It was a name he gladly answered until the Dimka coup of 1976. He became uncomfortable with the name soon after Col. Dimka was declared wanted over the death of the then Head of State Gen. Murtala Muhammed. One interesting about the banana we harvested directly from my father’s plantation farm was that the money realized from it was for our exclusive use as our mother was not allowed to share the proceeds. Most times, we hawked the ripe ones in the market. I loved the market days then especially when we had bananas to sell. The market was a very big open space with few shades. it extended from the totemic Orokhiyie to the Anabor compound. The Front of the Itsuokor compound in its entirety was part of the market. There was a big Obadan tree that my grandmother used to sell beside the Itsuokor family house. The tree had obviously passed its prime with little or no green leaves. Beside the Anabor house was the ALOKOKO shrine which was rarely opened. Before the Shrine is the legendary dry wood, Utuora Nokai. It is the place where proper initiation into manhood is done after naming from Fugar. Also The Azoganokhai and The Asapokhai compounds though both on opposite sides of the roads, were an extended part of the market too. Both sides were the places where garri buyers used as their shades. One thing we did on market days to make some money was to help convey packaged bags of garri into stores, carrying bags of garri was very interesting. The mature ones among us like Anthony Ilegah, and Aleghe Oyiowhi Ozoh would join hands together and fall the bags on their wrists while we supported them from any side. At the end of the day, one or two kobo would be given to us each. Among our trading partners then were the North Ibies. Ogbona relied on them for scent oil, Avhinopie and earth pots. They bought garri and snakes from us. It was very difficult to see any Ogbona person that ate snakes. If a snake was killed before market day, it would be smoked till the next market day and true to type, The Ibies bought it on arrival without much ado. Also located in Ivhiochie is one of the primary schools, Imhakhena Primary School, now Oboarekpe Primary School. We called it a Catholic school, perhaps, because of its origin as a catholic mission school. Though the Primary school we attended in Okotor was also Imhakhena, we never saw ourselves as one. To us, they were alien and our staunch rival. All efforts by our Headmasters to disabuse our minds of such sterile notions fell on deaf ears even though we always had joint sections on vacation days when results were called. We also competed against outsiders together especially, during football matches. One thing they had in abundance was their Smooth football pitch which contrasted heavily with ours. Our football pitch was rough and divided by a wide path that made it look awkward during matches. They had a big hall like ours which musicians used. Gen. Bolivia

THE OGBONA THAT FLOWS IN My VEINS (18) Dr. John Odior Anaweokhai. One did not need any formal lesson to know that Ivhido is one of the four quarters that make up Ogbona. It is one of the smallest quarters in Ogbona. I cannot say precisely if Ivhido is bigger than Ivhiorevhor or vice versa. Ivhido is sandwiched between Ivhiochie and Ivhiorevhor. In the northern part, they are separated from Ivhiochie by the old road. On the west, they share a boundary with The Ayenis and Abu families On the east, they are surrounded by The Akpabor and Adomhere families and interlive with Ivhiochie and Ivhiorevhor on the southern part of Ogbona across the main road. Ivhido originated from two families of Ivhietso and Ivhiobiri and the two Adi from Ivhido are so named. The notable families from Ivhido are the Anyiador, Aikabeli, Dunia, Igbadumhe, Ezuyia, Aimiekhamhe, Eleta and Orbih. The Orbih family is the largest in Ivhido. The way Ogbona is planned and structured either consciously or unconsciously is very fascinating as the four quarters are neatly linked together by a major road. Wherever there was a burial or any other ceremony, it was customary to go around the village in a long procession. The final burial ceremony was very colourful, especially among the women folks. it is traditional for women to participate in every aspect of both the father and mother in law final burial just as she would observe her biological parents. With a horse tail wangling in her hand, the woman’s age mates queued up behind her in a long procession on a route that cuts across the four quarters. Men did go around the whole village but never in a procession. It was worst where in-laws were concerned. With just two people and a drummer, the man would go around the village like somebody running for his dear life on the battlefield. Perhaps, the architect of our socio-cultural polity realized the fact that everything boils down to the man as it would be a duplication of duty if both were to perform similar rites for the departed soul. A lot of importance was attached to the funeral procession, especially during the final burial ceremony as it was a display of splendour, wealth and power. Most families would deliberately refuse to have more than one member in a particular age mate as it would reduce the number of people that would go on procession whenever the need arose. I know a lot of people who found themselves in age grades far below their real age because of this issue. All the same, a procession was treasured in those days and it was the duty of both the man and woman to embark on a procession around the route that linked the four quarters that makeup Ogbona including Ivhido together. Ivhido had Iloh like the other quarters in Ogbona but it was not as spectacular as that of either Ivhiorevhor or Ivhiochie but they carved a niche for themselves with drumming. Whatever they lacked with the conventional Iloh acrobatic displays and toe dance, they made up for in drumming. It was a common practice then to organize waking keeping for young girls preparing to get married. In the mornings, the dance band would go around the whole village. It was a spectacle whenever Elue Ivhido went around the village. It should be noted here that on such occasions the Iloh masquerade was never involved as the drummers were the only ones for the morning processions. throughout the night of the wake, one didn’t need to be told that Elue Ivhido was on display, even a tired horse would be jotted from its deep sleep by the distinctiveness of the drumming that was led by Chief Jacob Orbih. He was to Elue Ivhido what the server is to a computer network. He was really gifted as he led the band with the all passion in the world. Apart from Elue, Agbi dance was another great export from Ivhido. Though it was generally called Agbi Ivhido, one will not be out of place to conclude that the group was peopled mainly by Ivhiochies. This was not an issue as Ivhido was seen as an extension of Ivhiochie. Agbi dance is a pride to Ogbona. They were two in number, there was the Okotor Agbi and that of Ivhdo. Apart from Agenebode where a certain Akpanube had a semblance of the Agbi, it was not close to that of Ogbonas’. Akpanubes’ hadn’t the distinctive rhythmical beat like that of Ogbonas’. Moreover, Akpanube’s Agbi was not as panegyric as ours as he was hurling insults at people. Ogbona Agbi was very unique and well branded and organized. It is not a common dance that one sees every day. it is seen on rare occasions. Gen Bolivia Osigbemhe of blessed memory explored the Agbi genre to its fullest as it formed the mythology around which every other musical instrument danced in attendance. Apart from its enchanting drumming, the rhythm was danced to with measured steps. Agbi singers sing about the exploits of great men and women just as it is used to make commentary on social issues too. Chief Jacob Orbih was their chairman and became known to everybody as chairman. I don’t need to bore anyone with details of his drumming prowess with the Agbi dance. He introduced the bass guitar, unfortunately, he was not as musically savvy as Gen. Bolivia. Ivhido also had Uke dance that was mainly a women’s affair. My paternal aunt, Uwuomha Mary Anyiador was one of their women leaders. I remember drumming for them on one occasion having learnt the skills from Uke Okotor which my grandmother, Uwuomha Iwulavhor Eradi Ikhumhi owed. Beating Uke drum for Ivhido did not happen by chance as I always frequented my Aunt’s house. We used to call Uwuomha Mary Anyiador Inene nae Ivhido. We were not just going there alone to consume food as we also helped her out

OGBONA: THE ENIGMA By Dr. John Odior Anaweokhai It is not uncommon to identify a particular tribe with certain characteristics that range from the sublime to the infinitesimal and from the endearing to the despicable. Some people are known to be unforgiving while to others, craftiness, mendacity, and unreliability are their stock in trade. The Ogbona man is not exceptional. On a general note, Ogbona people are known to be high-headed, stubborn, self-will, independent-minded, self-opinionated, highly temperamental but hardworking, honest, humble, frank, bold, courageous, and daring. These innate characteristics, to a great extent, define who we are as a people, what we stand for, how we see ourselves, and how we are seen by the outside world. These noble characters have all through the ages bred suspicions and animosity between us and our next-door neighbors. Of all the virtues, self-assertiveness and independent-mindedness seem to be the major source of acrimony between us and others. No matter the seriousness and precariousness of the issue at hand, the Ogbona man will simply tell you AMHUE MA MIE, Nothing will happen. I remember what happened in 1989 soon after the Ogbona/Imiava war at Ayogwiri when I went on a visit. The Issue came up and I unconsciously told them NOTHING WILL HAPPEN. How that thought crossed my mind and found expression in such an audacious manner, beats my imagination till tomorrow. My host and her friends looked at each other with mouths agape and dilated pupils more out of shock than surprise. They asked me if had also been bitten by the bug and if nothing would happen. According to them, all the Ogbona people they had discussed the issue with gave them similar answers and I just laughed. Through to type, at the end of the day, despite the gang-up and the likes, nothing much happened This does not make it easy to deconstruct the Ogbona man with the ease of the methodology of precise science neither is it an easy ride to explain away the complexity of an entity who fears God and loves his neighbor but with the penchant to fight a cause, even at the expense of his life, to a logical conclusion, with the leeway of the liberal art. He has a voice that refuses to be muffled while articulating his views. He hates crime, dishonesty, and cheating. He believes in the dignity of labour and never begs for handouts from anyone. He believes in the unfathomable capacity of the jungle to meet his and his family’s physiological needs and as such, he wakes up before dawn to explore the limitless potential of the jungle. He understands and cherishes the importance of education, consequently, he will not hesitate a hoot to brave the thorns and bear the stings of life to educate his children. He is independent-minded with no trace of a groupthink mentality. His self-assertive nature, most times, brings him into conflict with others who mistake his independent-mindedness for arrogance. His love for his community knows no bounds and he is stubbornly uncompromising with his love for his kinsman and community. Whenever the independence of another object or being threatens to endanger his independence or that of his brother and community, the canine instincts in him are usually unceremoniously brought to the fore. I strongly believe the Ekperi people and the Imiava people ignorantly mistook these entrancingly endowed characteristics for weakness, of course, at their peril. Political leadership positions in Ogbona are not bought with money or influence. It is always a collective decision of the sage who after a thorough scrutiny of the character disposition of the personalities involved and with honesty as the guiding principle, choose a leader to be their eyes and protect their interest. This singular act does not in any way confer lordship status on such a beneficiary. He remains a trustee of the people, perhaps, a mere servant who is fortunate to stand in the gap for them and he is never spared whenever he derails. The billion-dollar question is what makes the Ogbona man tick and the envy of his neighbor? An exegetical evaluation of the Ogbonan without recourse to his root, is as futile as striving for excellence in calculus without the basic knowledge of algebra. Ogbona, according to oral tradition was the last son of his parents, Eramha Anwu and Uwuomhai Alukoko. It is generally believed that upon arrival from Benin with his extended family members, Anwu stayed briefly in Uzairue before migrating finally with his immediate family to UTUAGBABOR, Fugar, the present-day headquarters of Etsako Central Local Government Area, circa the 13th century. Anwu had four boys, namely, Unone, Arua, Uralo and Imhakhena. Imhakhena was the last child and as such, he enjoyed the exclusive love and care conventionally showered on the baby of the house. Moreover, his mother’s affection for him was beyond measure. She loved his company more than the rest. Very early in life, Ogbona exhibited traces of greatness and independent-mindedness, and very quickly too, he distinguished himself as a farmer/hunter of great prominence, all to the admiration of his parents, especially the mother. The other brothers were loafers who lived off of his farming and hunting prowess. Initially, Imhakhena restricted his expeditions to his immediate environment but later spread his tentacles far beyond Fugar. Most times, he would remain in the jungle for days, a happening that constantly gave the mother great cause for concern. At a point, he started staying for weeks but always came back home into the warm embrace of his mother with enough bush meat. Anytime he was questioned, he would repeatedly say UGBO UNUA. While UGBO means FARM, UNUA means LONG in Bini language and he soon became known as OGBONA. Ogbona was not bothered by his brothers’ laziness as he could well put up with their excesses and he did everything humanly possible to ensure the family lived together in peace and harmony. One fateful evening having sapped his energy on farming and hunting activities, he

OGBONA YOUTH FORUM (OYF), OGBONA Motto: United For Progress 10TH Day of March 2024. His Excellency, Godwin N. Obaseki The Executive Governor of Edo State, Edo State. Edo State Government House Benin -City, Edo State Your Excellency, Sir, CREATION OF FUGAR CLAN: REPRESENTATIONS TO THE EXECUTIVE COUNCIL UNDER SECTIONS 13, 14, AND 19(2)(C ) OF THE TRADITIONAL RULERS AND CHIEFS LAW OF 1979. We write to bring to your attention the recent act of the Government in the inchoate creation of the Fugar Clan from the Avianwu Clan, Etsako Central Local Government Area of Edo State. Ogbona is a legitimate entity of the Avianwu clan as created and gazette by the then Bendel State Government. Ogbona Youth Forum (OYF) is an association of sons and daughters of Ogbona extraction by birth, marriage, and paternal and maternal affiliation. Members of OYF reside across Nigeria and the diaspora. Ogbona Youth Forum was founded in 2003, and incorporated Under Part C of the Companies and Allied Matter Act (CAMA)1990 in 2017. Currently, OYF has 7 branches across Nigeria and a diaspora branch. OYF currently has a membership of over 700 Sons and Daughters of Ogbona. OYF would like to bring to your Excellency awareness, that Ogbona is an integral part of the four villages (namely Ivhinone; Ivhiarua; Ogbona; and Iraokhor) that make up Avianwu Clan in Etsako Central Local Government Area of Edo State. These villages co-existed peacefully and successfully with a shared history and culture dating back over 500 years since the migration from the Benin Kingdom in the 15th Century. Your Excellency, it is on record that Edo People all over the world are always proud of you as a Governor with a difference. Stemming from your professional background and a peace-loving Governor with eyes for detail. However, we believe that the Edo State Executive Council has been misled in initiating and subsequent creation of the Fugar Clan. That led to the Edo State of Nigeria Gazette NO.7 VOL 4 Published on 7th March 2024 for the following reasons: 1. AVIANWU CLAN OYF wishes to bring it to His Excellency’s notice that as a peacefully co-existing people, we acknowledge the right of a group of people to seek change and development. However, we strongly believe that such change or growth must be done by the relevant laws and customs of the people as contained in this instance THE TRADITIONAL RULERS AND CHIEFS LAWS OF 1979. Most cohesively, when there has been a shared heritage, history, culture, and tradition for centuries as instituted and passed down by our forefathers. Your Excellency, we believe that the Edo State Executive Council was not transparently led into creating a Fugar Clan. In full accordance with the legal guidance of Section 23 of The Chiefs Law of 1979; the Executive Council is empowered to make a “declaration.” in respect of an existing Clan. The Traditional Rulers and Chiefs Law of 1979 presupposes the existence of a Federated Clan based on the custom existing and published in an official State Gazette. The only Clan that satisfies that requirement in this instance is the Avianwu clan. Fugar clan was not created by custom law or legal act of the Government before the 21st of February 2024. Fugar clan does not exist and therefore does not meet the requirement of Section 23 of the Traditional Rulers and Chiefs Law of 1979. However, if His Excellency would like to believe otherwise, the OYF, here representing the entire Community of Ogbona, would contend at this point, that the Traditional Rulers and Chiefs Law of 1979 was breached in its entirety in the creation of the Fugar Clan. The law was completely disregarded in the creation of the Fugar Clan. Fundamentally, it may interest your Excellency to know that the Oghievianwu of Avianwu, the Clan Head of Avianwu who is the Custodian of Avianwu Custom and Tradition including the Okpe Ukpi of Ogbona and Iraokhor, with their respective Palace Chiefs and elders of both Villages were not consulted in any form or manner before the purported creation of Fugar Clan. The Edo State Government Gazette published on the 7th of March 2024 referenced earlier is silent on the shared heritage and Customs of the Avianwu Clan. The Gazette did not amend or repeal the Bendel State Government Declaration, Stating the Existing Customary Law Regulating Succession to stool of the Oghievianwu of Avianwu. The Published Government Gazzette fails to address the crucial issue of the Oghieavianwu’s authority in the continuity of our long-standing critical traditional facets in various dimensions that affect the daily co-existence of our people. Critical to this fact is that the Edo State Gazette published on the 7th of March 2024 is ominously silent on the delineation of shared ancestral sites. This raises multiple primary concerns on potential limitations, strategic marginalization, and political undermining of Ogbona and Iraokhor, clearly limiting, and denying access of both villages to previously shared traditional heritage, resources, and sites located within the newly designated pre-supposed territory. 2, THREAT TO PEACE AND UNITY This unilateral decision by a group of people has the potential to disrupt the agelong peace and cohesion that had existed amongst the people of Avianwu. OYF believes that any creation of a clan from the existing Avianwu clan should be done inclusively, appropriately, and cohesively, following the Avianwu Customary Law with the necessary ambit of consultations amongst all villages, the Clan head (Oghievianwu of Avianwu) and all other democratic stakeholders of Avianwu clan. To promote continuous peaceful co-existence, democratic equity, and fairness to foster a strong society. The action of the promoters of the creation of the Fugar clan is tantamount to a few selfish political hawks who do not represent the people but set out to infuse division amongst the people for their self-interest. As expected, a section of the indigenes of Ivhiarua Village has vowed to resist and protest the creation by embarking on an organized protest. OYF fears that this will lead to a breakdown of law and

Ogbona Community Worldwide – All indigenes of Ogbona, home & abroad The Ogbona Community Worldwide Forum is designed to involve all indigenes of Ogbona and will be used for the dissemination of information, announcements, traditional and cultural events, etc. The primary purpose of this forum is to keep us abreast of developments within and outside our community and how to move our community forward. This forum is for every indigene of Ogbona. It is not an elite forum, not an association or a registered body, and not for political or religious purposes, but a social-cultural avenue to foster unity among sons and daughters of Ogbona. —————————————————— The primary purpose of this objective forum is to keep us abreast of developments within and outside the shores of our community. It  is not used for  political and  religious  purposes but a social-cultural avenue to foster unity among  Ogbona sons and daughters anywhere in the world, to move our community forward Rules of  Engagement: * Ogbona interests supersede personal or group interests. *Comic or political posts/clips are not welcome. *The forum is secular. That is, it shall not be used to promote a particular group of religions. *Uncouth word is seriously frowned upon. * Much as it is not political, the forum shall be used to support all Ogbona sons and daughters contesting elections against non-Ogbonan but will maintain neutrality where 2 or more  Ogbonans are contesting against each other. * For now, conflicts or issues shall be resolved by admins. The Ogbona Community Worldwide Forum We welcome everyone to this forum. This is the Ogbona community forum and we should all safeguard it from intruders and non-indigenes of Ogbona. We have allowed everyone without verification and many of us are using pseudo names and business names. It will take some time to put the house in order. Please let us know of non-Ogbona people in the forum