Ogbona History and Culture

THE SEARCH FOR DRINKABLE WATER IN OGBONA BY ALFRED ENETOMHE IDODE AND JOHN ODIOR ANAWEOKHAI The search for drinking water in Ogbona community over the years and a brief history of how we used to source water for our daily use was put together by two of our best historians, Alfred Enetomhe Idode and John Odior Anaweokhai. Commentaries provided by Gilbert Odior HISTORY OF THE SEARCH FOR WATER AT OGBONA – ALFRED ENETOMHE IDODE In the days of yore, water scarcity was a huge problem in Avhianwu clan and Afemai Division. The people made great efforts at providing water during the seasons i.e. dry and raining seasons. In raining season, people would gather water from different sources like; a) erosion water–Ame Okpho b) Grass Roof water–Ame Egaah c) Date palm leaf (Obe owo)–Ame Okwui Only “Ame Okpho” was then purified by sprinkling a quantity of ashes into the storage pots and the red muddy water would be purified like water gathered from the roof top. Some used Alum which was costlier to purify water. In the dry season, only a few of the streams survived the long dry season. This was how our people suffered serious deficits of good drinking water long time ago. EFFORTS OF THE COLONIAL AUTHORITY In 1946, the colonial authority constructed and built Native Authority School with the first underground tank in Ogbona to store water for the use of the headmaster during the dry season whose official residence was within the school area. In 1952, the colonial authority sent a British engineer Mr. Cockhead in search of a suitable site to drill an industrial borehole for Avhianwu clan. He came to Ogbona with his team and inspected Ukwue Ivhianaga and left for Fugar to search for suitable site too. He later settled for a site in Fugar (Ukwue Ulumhoghie). Some of the children born in Ogbona that period were named after Engr. Cockhead. In 1960, the Western Region Government sent a team of water resources personnel to Ogbona for Industrial borehole possible site. This team was headed by an Israeli Engineer, Engineer A.K.A COMEEHERE because he could not speak ENGLISH. He drilled a borehole at Ogbona in the compound of Eramha John Anasaikhi Odogbo. This Israeli Engineer “Comeehere” did a good job; he struck a good mass of water at a reasonable depth. This borehole project was to cost the Western Regional Government a sum of £165,000 pounds. It was to serve Ogbona, Iraokhor, Apana, Fugar and Aviodo villages. This borehole was to produce 75,000 gallons of water per hour, and the chemical analysis of the water was done and passed okay. Above was privileged information on this issue years ago, courtesy of some concerned Avhianwu citizens who tried in vain to arouse the interest of Admiral Okhai Mike Akhigbe on the project with the documents during the military government era. This project became abandoned after the Midwest Region opted out of the West through a plebiscite in August 1963. The Midwest Regional Government was not interested in the project. I believe this borehole is still very much alive and needs evaluation and resuscitation. SELF HELP EFFORTS BETWEEN 1965 AND LATE SEVENTIES As the housing in Ogbona changed from mud houses and grass roof to block houses and Zinc roof, people of Ogbona started building individual underground tanks in their respective houses – all aimed at solving the perennial water problem. The water collects in the underground tanks during the raining season for use throughout the year. DFRRI BOREHOLE Efforts of Dr. John Besiru Idode the then Director, DFFRI Bendel State gave Ogbona people their first sustainable borehole. This borehole was sunk at the watershed of “Ekhaebade”, it was meant to run all the year round before “local issues” started to affect it shortly after its commission in 1987 …. By Alfred Enetomhe Idode OGBONA WATER BOREHOLE & THE BROKEN JINX – JOHN ODIOR ANAWEOKHAI Until 1987 when Dr. J.B Idode in his capacity as The Director General of The Directorate for Food & Rural Infrastructure, a parastatal established by the Gen. Ibrahim Babangida’s administration, sank the first borehole in Ogbona, all preceding efforts in that direction proved abortive. The need to have easy and cost effective alternative source of water was a great concern to everybody because of the challenge water scarcity posed to the entire community especially during the dry seasons. The primary and nearest sources of water during dry seasons were the numerous streams that were contiguous to Ogbona lands, unfortunately, they were very far from the community. Getting water from any of the streams was not an easy task. Apart from the distance, there were other challenges that one had to brave on the way. As a matter of fact, no stream is less than 7 kilometers away from home and the hills that awaited one on the way was another story altogether. It was as if nature had conspired with an invincible hand through an ungentlemanly agreement to locate all the streams in rough and rugged terrains, all to the disadvantage of our people. There were Ekhaebade, Avhieda, Edaoghiator, Ukpuwaezi, Okokotoko, Aduegbegai, Olomhe ‘gbe and others. Though there were several of them, Ugbadeghie was arguably the most popular and patronized. Yes, Ugbadeghie. This is because Avhieda which was a stone throne from home was said to be very unreliable. It could barely serve three people at a time.  Ugbadeghie which is a bit closer, compare to Ekhabade, had a snag, its route is ridden with steep hills and deep valleys. Jerrycan is a latter-day occurrence as people happily made do with the calabash gourd. Sometimes on the way back, the calabash would develop leakages but all that needed to done was to get a broom stick from any available dried palm leaves and stuck it into the tiny hole and that was it. The worst thing that could happen to anyone then was to have the misfortune of a broken calabash and the resultant spill. Such victim would come

ORE OKHIYIE (Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY) One mystery that has defiled logic and historical account is the totemic Ore Okhiyie tree. No one has anything concrete about the history of the tree. Its history is intertwined with that of Ogbona. In fact, from oral tradition, the tree predates the history of Imhakhena, the founder of Ogbona. Oral tradition has it that upon arrival from Fugar circa the 14th century, Imhakhena was enthralled by the magnificent tree and its dark green leaves. He could not help but sort cover under its alluring shade. There have been two theories about the tree, firstly, it’s meaning. Ore Okhiyie means I HAVE COME AND I WON’T GO BACK, IMMORTALITY. The one that will live forever. There have been several postulations about who claimed immortality between Imhakhena and the tree. Imhakhena was known to be under immense pressure from his family, especially the mother, Alokoko to return home to Fugar having been pissed up with his brothers’ indolence. Imhakhena was said to be very defiant and uncompromising. He was said to have told them point blank that he would never go back, and he never did. It is also being sponsored in some quarters that the trees earned the name of immortality because of its longevity. Either way, both of have remained immortals, physically and spiritually. The second argument centers on the plausibility of the claim of immortality. Proponents of this school of thought are of the view that the real Ore Okhiyie died a long time ago and that what is seen green on the withered trunk is a latter day leguminous tree that came up accidentally very close to the base of the real tree. The actual state of things seems to give credence to this position as Ore Okhiyie seems to be made up of two trees. Then, nobody can say with precision when the leguminous tree engulfed the real Ore Okhiyie tree. Needless to say that any attempt to deconstruct the phenomenal Ore Okhiyie is as difficult and confusing as  St Augustine’s attempt to explain the mystery of the trinity of Godhead. One clear and indisputable fact about the tree is that it is not like any other tree seen anywhere else in the world. It has no known specie of any kind. It is not Obechie, Iroko or mahogany. It is a tall tree with big trunks. Parts of the roots are visible. No Ogbona child has  to be taught about the mysteries of the tree and the special place it occupies in the history of the community. No child, however stubborn, has ever dared to climb the tree. It is at the center of the Community and important meetings and events are held under its shade. As one grows up, he comes across the tree and he’s stuck by its awe and wonder. No matter how strong will one might pretend to be, the chipping sounds of birds would soon arouse his curiosity. However, whatever one says about Oreokhiye is just an academic exercise that cannot be verified. Nonetheless, if one is not fascinated by the great tree and its dark green leaves, the eerie feeling one gets as he approaches it, breaks one’s walls of defense.

HISTORY AND CULTURE OF OGBONA – AVHIANWU CLAN” CONTENTS PAGES History of Ogbona. 1 Age Grades and Age Sets Nomenclature and Their Importance in Ogbona in particular and in Avhianwu Clan in General. 11 Avhianwu Culture, Past, Present and Future. 26 HISTORY OF OGBONA INTRODUCTION: The sources of history’ arc oral tradition, archaeology and written records. ORAL TRADITION Oral Tradition consists of oral information, folklores, songs, dirges and common customary practices of a people. The common disadvantage of this method is that the oral information is usually grossly exaggerated and sometimes affected by the disposition of the teller. Before the information gets to the final stage of acceptance it has been manipulated with a lot of pluses and minuses. ARCHAEOLOGY: Archaeology is the digging into the ground for evidence of a forgotten civilization. This is somehow difficult as it may involve a huge sum of money and sometimes the excavation may result in some findings that are not worth the labour. WRITTEN HISTORY: Written history is the documented record of the most important events of the past. Emphasis is laid on the importance of the events. Here again the writer’s disposition also affects the history because he could be biased to take side and report on an event that demands objectivity. In writing the History of a place one is expected to rely on one or some of the methods in the foregoing paragraphs. Our study of the History of Ogbona cannot be an exception to the rule. We have indeed taken to the path of the least resistance, which in this case is the oral tradition. We are however pleased to resort to the work of Aha Idokpesi Okkhaishie ‘N1 Avhianwu which is very rewarding and informative. We have also referred to the papers presented by Chief T. A. Osigbemhe JP, the Okphe Ukpi of Ogbona on several occasions, on matters of much cultural value and also to Mr. P.S. Eleta’s thesis on age-groupings in Avhianwu land. MIGRATION FROM BENIN: The events that led to the migration from Benin in the later part of the 15″‘ century form the basic background in the study of our own history. It all happened in the reign of Oba Ozolua 1481 – 1504. Before that time, the ruling Oba Olua 1473 – 1478 was very much interested in peaceful adventures. His administration gave the citizens the dividends of a peaceful administration, which included good earth roads, promotion of arts and craft, abundant food supply, palace organization, and the enjoyment of fundamental human rights. Oba Olua died in 1478. There was an interregnum of only three years before a new Oba was installed. It was a phase described by Chief J.P. Egharevba, the Benin Historian, as “an experiment in a Republican Government” by which he meant “a change in the method of appointing the Paramount Chief so that in the place of a hereditary succession within a family, a choice was made by the whole body of Chiefs from among their own number”. In this period, characterized by palace intrigues, law and order had broken down and civil disobedience became the order of the day. It was in the midst of this chaos that Prince Okpame was hailed as both the deliverer and the Oba of Benin as Ozolua in 1481. He saw the situation confronting him as one that required drastic measures in order to restore peace and good governance both at home and abroad. He had to subdue the nobles who already had grown republican tendencies. He developed his armies to restore order and discipline. He also wanted to expand the frontiers of the kingdom which he inherited from his fore fathers. He conquered Ijebu Ode, Ondo and some parts of Ishan. Under him, the armies of Benin were kept in constant activity, sometimes fighting two campaigns in the course of a year. He suffered at least one major defeat but on most occasions, divisions among the opponents, the superiority of his own force and his reputation as an invincible warrior gave him the victory. In all his wars Oba Ozolua was an active leader of the Benin armies and he has been described as a “devotee of battle.” On the domestic level his reign was characterized by suppression and oppression of his subjects and nobles alike, misappropriation of funds by the ruling class and general civil unrest. His subjects were conscripted into the army. These policies made him unpopular among the nobility who did not like to continue living under a tyrant of Oba Ozolua’s calibre. The oral tradition did not spare’ him either. It was said the reigning Oba lost a Prince (name not known) and he asked his subjects to go into mourning for three years within which period, no new male child should he born. Here again, those whose wives were already pregnant were faced with insoluble and difficult problems. It was in this period of oppressive circumstances that one Azama and his family migrated from Benin, in 1485. It was a period of mass migration in Benin History. Other family units which made up the Benin kingdom and who saw that freedom had become a mirage took to their heels. They decided to leave Benin at least to escape from pains and further conscription into the army. They wanted to leave for areas beyond Benin kingdom where they could enjoy a large measure of fundamental human rights. Our next point is to know who this man Azama was. Azama must have been a notable Bini Chieftain who had a large followership. He seemed to be a well-recognized man among the ruling class, which was very much involved in palace intrigues and the experiment at republicanism, lie could be someone who disliked the policy of the ruling Oba and who would not like to be treated like a common man by the Oba who was relatively junior to him in age. Like someone who was neck deep in politics of the day and who feared that