Yawewe20

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Yawewe! Yawewe n’okaro

Volume 1, Issue

MAIN STORIES

The Oba of Edo Kingdom

SPAIN

EDO - WEST AFRICAN EMPIRE

& CIVILIZATION

Mission to save the rainmaker-

Majek Fashek

MARIAGE IN EDO LAND

Edo-Afr

ica

Magazin

e

Uhumwun émwen n‟óto

History of Afenmai People of Edo

End of Year Party & Award Night 2008

Irrua and Evbohinmwin Relations

Turism in Edoland

Edo pe

ople o

f West

Africa

Religion

Culture & Language

Politics

Celebrities and Personalities

Sex and Relationships

Publicities and Advertisements

Edo Communities in Spain activities

General information relevant to Edo -

African immigrants in Spain

Programs and Educative packages

UEB (Uma ne Edo n’orre Barcelona) is a

socio cultural organization embrasing all Edo state citizens living in Cataluña. Is non political,

non religious, non profit making in any way.

Conceived by a group of Edo state citi-

zens living and working in Barcelona in collabo-

ration with other NGOs in Spain.

Edo Union aims and objectives chant the

ultimate goal to enhance in one spirit the growth of the total wellbeing of all the people in

diaspora, in alliance with what are on ground at

home. In other to awaken the socio cultural and

heritage awareness of Edo people.

The aforementioned aims and objectives (if

abide by) Share interest, and understanding, is in good sense as a patriot, to correct the ills as well as demonstrating the moral and cultural

values back home. Spain, with many activities as fiestas, need to start sending the right signals to our memory lain. (well, more stories await

tellings) ―Get your community involve now‖

Membership are - open to any Edo state citi-

zens .

UEB application forms are available online at www.edoassociationsinspain.webs.com or

www.owogienedo.com. Application forms are also obtainable at general meetings, usually taking place every last Saturday of the month.

(See address bellow.)

Place of Meeting:

Centrol Civic KURSAAL :

C/ Masia 39. Montcada i Bifurcacion.

(08110) Barcelona. Spain

Time: 18: 00 - 20:00

Contact :

Telephone :935726396. / 937 186 259

Email.: [email protected] or

[email protected]

www.owogienedo.com

www.edoassociationsinspain.webs.com

www.ihuanedo.ning.com

YAWEWE! Edo-Africa Magazine

Uma ne Edo n’orre Barcelona

Èduzola Weekend Fin de semana

Uzòla nekherre Saturday Sabado

Uzòla nòkhua Sunday Domindo

Page 2

Uhumwun émwen

Laying the first foundation stone

of the under-fives daycare centre

in Benin City

Edo State Women Laying foundation

Yawewe( meaning)―News‖ or ―Spread it ‖ in Edo– African lan-

guage.

The magazine is managed and directed by Uma ne Edo n’orre Bar-

celona (Edo Union of Barcelona -

Asociacio socio cultural de Edo en Barcelona.).

Aim is to serve the general public (basically Cataluña and Spanish

community) on Edo - African matters arising and other relevant

information on socio cultural activities of Edo people in Spain in-

cluding expositions on intercultural relationship with Cataluña and

other part of Spain.

Useful materials on religion, culture, language, politics, Edo –African

celebrities and personalities, sex, relationships, programs, educative

products, publicities and advertisement will show case accordingly.

Yawewe is a quarterly published magazine.

Management services are negotiations of the editor, graphic design-

ers and the executive body of the Edo Union of Barcelona. Spain

YAWEWE!

beneficiaries at the occasion. Awards were giving in recognition and honour of resourceful Edo sons and daughters on immense contribution to the uplift-ment of unity, peace and progress here in Spain and of course, a pride to all

Edos worldwide.

Mr. Wilson Ehigiator (a.k.a Akobeghian) was invited to the platform after a chal-lenging address prepared and presented by Mr. Charles Okungbowa titled

―Historical Myths and Tide of Edo Nation‖ dedicated to the Unity and future of Edo Nation in Spain . That he began with a song ―oh, my home my home [2 xs] when shall I see my home… ‖. Akobeghian with his dramatic mono-logue, a raise lot of laugh-ter and smiles charming flavour that left everyone grateful of his presents. He later advice for a re-turn home of Edos in Diaspora to assist in build-ing a viable and sustainable

nation of Edo State.

Comments and gratitude from various representatives of clubs and associations including friends and well wishers. Edo music jams directed by Adolf-O enter-tainment /Bureau de change. Everybody greeting one another with ―Iselogbe‖ as they happily departed the hall for their

various destinations.

By Uwagboe Ogieva.

It was another year of splendor, fun and entertain-ment galore together, celebrating in love and unity among Edo people. Bringing old memories of the Great Benin Kingdom cultural heritage to the high hills of most resourceful and touristic nation in the world, Barcelona. Spain. Venue was at the Nige-rian Hall: C/ Ginebra 32-36. Barceloneta in Cen-

tral Barcelona.

Among dignitaries presents was Mr. Charles Okungbowa (Guest Speaker), Mrs. Favour Izevbingie(C.E.O Melody Envois), Chief O.I.J. Okundaye (Chairman), Fred Ehiosu (President: Nigerian Association Cataluya), Wilson Ehigiator (a.k.a ―Akobeghian‖ Edo movies), Mr. Joseph Eguavoen (C.E.O. ―Joseph Afro Caribe‖ Barcelona. Spain and ISNO Hotel in Lagos and Benin), Don Blessing (Edo Gospel Musician), Nikki GG (Edo Highlife musician), Mrs. Miriam Ersieso Nnagbo (from Esako LG, Lóló, wife of Eze Ndigbo 1 of Spain. Owner of Bar Bodega), Mr. Tony Best (Bar 35. Barcelona), Edo cultural percussionist headed by Mr. Benson Aigbovbiosa, Esan club of Barce-

lona, Emwanta club and many others

Chief O.I.J. Okundaye gave a brief speech, ex-pressing his gratitude being part of the great move to organizing Edo people for one vision and mis-sion here in Barcelona. Commented however, for so many years they’ve tried to accomplish said vision. He promises to render every support he can to the management of Edo union however he can. Uwagboe Ogieva recited Edo Numerals, Mr. Benson Aigbovbiosa and Mr. Osahon Odion led a befitting percus-sion and vocal, ever green sounding drum of the Edo cultural music entertainment. Mr. Vic-tor Osazuwa (President: Edo Union Barcelona) moderated presentation

of Awards to

Edo Union end of year party and Award night

(27th December 2008)

Page 3

Esan Association of Barcelona recieving award from Mr Victor Osazuwa (President of

Edo Union Cataluña)

Mrs. Favor Izevbingie (C.E.O Melody Envois)

giving vote of thanks at the ceremony

Emwanta Club Barcelona at the award night.

Mr Charles Okungbowa (Guest Speaker)

Uyioghosa Club of Barcelona at the ocassion

YAWEWE!

Irrua and Evbohinmwin Relations to Bini in Edoland of Nigeria

(Posted to yahoogroups July 1, 1999 )

“The people of Irrua (Iruwa), named after the Edo princess who married the first Enogie of Irrua, and the people of

Evbohimwin belong to the Ishan/Esan clan, of the Edo-speaking group. Ishan/Esan is the closest to "BINI" ie the

dialect of those who live in and around Benin City. In fact, when the people of Benin sneezes, those in Ishan/Esan develop hiccups, then

and now. Riots that erupts in Benin politically, often reverbarates in Ishan/Esan land. Before 1897, the Ishans/Esans were the most avid

defender of the Edo monarchy. It is not surprising, because Ishan/Esan women have produced most of Obas of Benin. Eheniuan, the first

Ezomo of Benin, who later became the commander of the Benin/Edo Royal army is of Ishan descent. The family greeting is

"LAGIESAN-La Ogiesan." Evbohimwin, from what we know , is probably the oldest DUKEDOM in Ishan/Esan land. The Enogieship

of Evbohimwin is a descendant of one of the OGISOS of Edo history. But with in

the last hundred years., the Enogie of Irrua suddenly became the leader of Enigies in Ishan/Esan land. Whenever the Ishan/Esans are

gathered, the Irrua man would normally demand the right to break the almighty KOLA NUTS, but not without a fight from other Ishans/

Esans . Why is this so? The reason for this phenomenon can be broken into these parts: a) Although the dukedom of Evbohimwin is

probably the oldest, it has always been a haven for Edo princes fleeing from the oba of Benin after a protracted succession struggle. It

was also a sort of military out post. Everybody wanted the control of military outposts of Orhodua and Evbohimwin to be in their hands.

Obanosa was the Oba of Benin, 1804-1816. When he died, his two eldest sons, Princes Ogbebor and Erediauwa slugged it out for the

throne. Prince Ogbebor won and Prince Erediauwa ran to Evbohimwin for safety. His mother was an Ishan/Esan woman from Evbohim-

win. Prince Ogbebor, now the Oba

of Benin, tried desperately to dislodge Erediauwa from Evbohimwin. He sent messegers to Ishan/Esan, loaded with coral beads and

money, to encourage the Enigies in Ishan/Esan to turn over Prince Erediuwa to him or have his head brought to him in a box. Unfortu-

nately, the supporters of Prince Erediauwa waylaid the messegers to Ishan/Esan, killed many of

them and carted way the loot to Prince Erediauwa. Prince Erediauwa now distributed the loot

to the Enigies in Ishan/Esan begging for their support and protection. In the ensuing civil war,

the army of Oba Ogbebor was defeated. He killed himself, after blowing the palace to pieces

with gun powder. He reigned for only eight months. Prince Erediauwa marched into Benin

City, ahead of an Ishan/Esan dominated military. He was crowned Oba Osemwende of Benin

in 1816. It was Oba Osewende who granted to the Enogie of Uromi, the right to inherit the

estate of any person who died childless within Uromi

district. This was his reward for supplying men and material in the war to reconquer Akure in

1818-20 rebellion and the battle in defence of the Ekitis against the Ibadans. b) During his

reign, he noticed there was an intrigue, to prevent his senior son nicknamed " Ogbewekon,"

from ascending the throne when he passes on. Prince Ogbewekon and Odin-ovba who later

became known as Oba Adolor were born on the same day. Prince Ogbewekon was born first

but reported last to the palace. Oba Osemwende found out that Prince Ogbewekon's mother had been misled by the Edo chiefs at OGBE

quarter in Benin City, tired of Ishan/Esan (QUEENS) mothers of Obas. Added to that, was the intrigue of Princess AGHAYUBINI, the

most senior daughter of Oba Osemwende., the mother of the OSULAS and AIWERIOGHENES of Benin. She had become very wealthy

by trading with the Itsekhiris. This is the popular Itsekhiri factor in the Benin Royal family. When Oba Osemwende passed on,

Ogbewekon bypassed and Odin-ovba installed as Oba Adolor, there was another civil disturbance. Prince Ogbewekon ran first to Evbo-

himwin and finally settled at Igueben were he raised an army with which he wanted to invade Benin City. From his hide out at Igueben,

he made life uncomfortable for Oba Adolor in Ishan/Esan land. The Enogie of Evbohimwin was also involved. The AMAHO UPRISING

of 1853/54 in Ishan/Esan land, had Prince Ogbewekon signature all over it. It was General Ebohon of Ova, the same general who stopped

OGEDENGBE of Ilesha at Irhuekpen, who put down the uprising with alot of bloodshed. c) When Oba Adolor passed on, Oba Ovon-

ramwen was installed as the Oba of Benin in 1888, but not without a fight from his brother, Prince OROKHORO. Prince Orokhoro lost

and ran first to Evbohimwin and then to Orhodua in Ishan/Esan land. His mother was also an Ishan/Esan. He was busy raising an army in

Ishan/Esan when the British army struck in

1897. These were some of the factors responsible for the defeat of the Benin army by the British army in 1897 . To punish Evbohimwin

and the Enogie for supporting rebellious Edo Princes, Erhumwunse (Eromosele), the Enogie of Irrua, the son of Enogie ISIDAHOME 1,

the son of Enogie OGBEIDE, who commited suicide for ordering the death of a pregnant woman between 1830 and 1847, was made

OKA-EGIESAN by Oba Ovonramwen in 1895. He was given ADA, the Sword of Office. He therefore became OGIE ADA. This ele-

vated him far and beyond the Enogie of Evbohimwin. The people of Irrua and Uromi down to Ekpoma were so involved in th 1897 war,

that when Enogie Eromosele of Irrua visited Benin City in 1917, after the restoration of the monarchy, he was received with pomp and

pegeantry in Benin City by Oba Eweka 11 and the chiefs. His son and successor Enogie MOMODU was always at Benin palace. Enogie

Isidahomhen who succeded Eromosele , followed his

father's footstep. He too was always at the palace. He actually stayed and studied Native Administration under Oba Akenzua 11. Oka-

Egiesan of Ishan/Esan land, occupies the position of PRIMUS INTER PARES in a gathering of the Ishan Enigies. It is also important to

note that Oba Osemwende , whose mother was an Evbohimwin lady, had given ODIA, the Enogie of Evbohimwin an ODIGBA-a

bearded neck collar of Edo nobility. He also gave him two flint-lock guns, which can still be seen at Evbohimwin today. Those guns are

fired ceremonially once a year When Oba Ovonramwen made the Enogie of Irrua Oka-Egiesan, he virtually took seniority from Evbo-

himwin and gave it to the people of Irrua for loyal service to the EDO NATION, as they saw it then. This is why the people of Irrua

would always demand that, they break the KOLA NUTS whenever the Ishans/Esans are gathered. BUT, BUT AND BUT, Evbohimwin

has been fighting back, to regain its lost position and will

continue for sometime”

Ademola Iyi Eweka.

Page 4

YAWEWE!

Pu

bli

cit

y– A

dv

er

tis

me

nt

Ivie Progressive Union Anniversary 2008

Page 5

Tufac Idubia in Barcelona, Spain with Mrs. Miriam Ersieso Nnagbo at Bar Bodega. Hospitalet de Llobregat

Free curses in English, Spa-

nish, Catalán and Edo-

African language

Seminal on inmigración and

cultural integration

Free computer Curses for

beginners (Basically for

Africans) Place: Kursaal. Bifurcación.

Montcada i Reixac. (Renfe: Montcada Bifucacion)

Contact:

937186259 - Uwagboe Ogieva

935726396 –Victor Osazuwa

Edo love jams in the Álbum “Ugigbama”. Vi-

sit site to get yours!

Improve your Rea-

ding and

writting skill in Edo-African lan-

guage at www.edofolks.com &

www.guosa-language.tv

Barcelona Spain

YAWEWE!

Free Program & Courses

Code of a true thinker (No

to religion)

Africa need development not God Page 6

Colonial Territories of Africa 1914

Africa needs development, not God By Leo Igwe

http://evbonazenedo.ning.com/forum/topics/africa-needs-development-not

MY attention was drawn to an article "As an Atheist I truly believe Africa needs God" published on December 27, 2008

in the Time On-line in the UK. Personally, I found that piece deeply flawed, shallow, narrow and potentially misleading. The article is a mis-

reading of the situation in Africa, and a misinterpretation of what Africa needs to walk tall in this 21st century. From his experience living with

missionaries in Africa and returning 45 years later to witness the work of a British Christian charity, Pump Aid that helped rural Malawians

install pumps and keep their village wells sealed and clean, Matthew Parris concluded that missionaries not aid money or the secular NGOs.

God, not education or training was what Africa needed to grow, develop and emerge in this Century. He maintained that Christian faith was

what Africa required to conquer fear, anxiety, a tribal belief system that has ground down their individual spirit and curiosity. I mean, nothing

can be farther from the truth. First of all, I want to know, when Parris says Africa needs God, which God is he talking about. As an atheist, he

doesn't believe in the existence of God. So how did he come about the God he thought Africa needed? Maybe a 'simple pump' in a rural com-

munity suddenly became an evidence of God's existence? Or the relative security he enjoyed near mission houses while travelling through

Africa'? Or the missionary schools and hospitals in African villages? I mean, if these missionary schemes were enough to shake or embarrass

Parris' growing belief that there is no God, then he is not a confirmed atheist. Alright, let's assume that Parris has suddenly realised that God

exists. Which God did he think Africa needed that the continent does not have? Is it the tribal God? We have it in thousands. Or the Jewish

God? Or the Christian God? Or the Islamic God? Which bloody deity does he think Africa lacks? None.

In fact Africa is filled with Gods. The black continent is a den of deities. Obviously Parris meant the Christian God - the post reformation and

post Luther Jesus God. Particularly that brand packaged and propagated by European missionaries through the installation of pumps and

building of schools and hospitals. At this point I want to state that missionaries have been coming to Africa for centuries. In Nigeria, mission-

ary work is over 200 years old. In fact some parts of Africa like Nigeria and Ghana have started sending locals to go and re-evangelise and

bring God back to Europe and America. (I mean which Africa is Parris really talking about). In his article Parris failed to differentiate mission-

ary God from missionary good or better what appears to be missionary good. The missionary god, like all other gods is a myth, a sacred fan-

tasy and an illusion. While the mission good is real - a real attempt to spread and propagate the 'God delusion'. And I want to stress that the

missionary good is not an evidence for the existence of the missionary god. Parris just allowed himself to be carried away or be seduced - by

what he witnessed as some missionary good. He refused to take a critical look at it. No doubt missionaries have executed many humanitarian

projects on the continent that have impacted positively on the lives of Africans. But these projects as helpful as they are or may appear to be

are Trojan Horses. They are baits - evangelising weapons which missionaries use to get Africans to embrace Christianity. Missionary schools

are religious indoctrination centres. Missionaries do not educate Africans to think for themselves or to exercise and express their individual

curiosity and thought. They educate Africans to become slave to Christianity and to accept blindly and not to question, or challenge the Chris-

tian god, the Christian doctrines and the Christian dogmas. In most cases, missionaries locate their projects in rural areas. And these are

places where people are not just desperately in need. These are places, where people are very ignorant, very gullible, and prone to being

exploited. In most cases missionary schools and institutions are located on lands acquired and appropriated by force, without compensation

or under false pretences like furthering the work of God, from poor rural peasants.

It is true that at missionary hospitals they heal the sick. They also kill by denying women their rights to abortion and to reproductive health

services. Missionary hospitals in Nigeria carry out forced baptism on infants and forced conversion on death bed and forced administration of

sacraments on patients. It is important to note that, in these hospitals, missionaries heal the sick using scientific medicine not prayers or the

power of God. They provide water by installing pumps, not by striking the rock with a rod as Moses did in the wilderness. But they will not

teach Africans, the science behind their medicine or the technology of pump installation. Instead they attribute their work to god-the Christian

god. So, the truth is that God has no hand and no place in the missionary work in Africa and Parris was greatly mistaken to have thought

otherwise. I agree with Matthew Parris that African thought is driven by anxiety, fear of evil spirits, of witches and wizard etc. The same is

applicable to Christianity and also to all religions so, Christian evangelism cannot liberate the African, mind or help cast off the crushing tribal

group-think that hampers its development. The removal of Christian evangelism will not turn Africa into a place of chaos, confusion and super-

stition. (The continent is already a basket case with missionaries everywhere). Because Christianity is a superstition - a mind-enslaving and

intellect-numbing superstition. What Christian evangelism has done and is doing in Africa is to replace one superstitious system with another

or to reinforce the existing ones. Christian evangelism sanctioned and sanctified witch hunt, sexism, the persecution of gays, oppression and

discrimination against non-believers, and other atrocities and crimes against humanity. To emerge in this 21st century, Africa does not need

God or a re-invasion by missionaries. Africa needs the Good. Africa needs good governance, good infrastructure, good roads, good schools,

college, and universities. Africans need a sound education and training system that would make them to think, create, criticise debate, invent,

and innovate freely. As Francis Bacon said, knowledge is power. Africans need an educational programme that empowers them to discover,

express and actualise their potential. Africa needs freedom. And this includes free mind, free society, free speech, free will, free expression of

intelligence and free choice. Africa does not need a religion that shackles their minds and chains the intelligence. Africans need to rediscover

and restore their humanity and human possibilities to the centre of their global perception ethics, education and

belief system. So Africa needs humanism, skepticism, rationalism, positive atheism, and free thought. Africa

needs reasons, not religion, not Christian evangelism or Islamism or spiritualism or supernaturalism to experience

genuine rebirth, renaissance and transformation. A popular adage says "catch a fish for a child and feed the child

once, teach the child how to fish and feed the child forever. It would have been wonderful if Pump Aid had gone

to Malawi not only to install pumps but also to teach young Malawians at the Polytechnics in Blantyre or at the

University of Malawi how to install pumps. So, all development aid, projects and programmes in Africa must be

such that they teach, educate, inspire and empower Africans to fish, (not catch a fish for Africans) so that the

people on the black continent can feed themselves forever.

This is what Africa needs, not God.

Igwe is the executive secretary of the Nigerian Humanist Movement

YAWEWE!

Edo Tourist At-

traction

Okomu Oil

Okada Wonderland

Udo Tourist Center

Benin Moat

Akenzua Cultural Complex

National Museum (Benin)

Royal Palace of Benin

Somorika Hills

Igun street

Ogiamen’s Residences

beaches Agenebodes

beaches of Agenebode

Gelegele fountains

Statue of the ―Giant Aruaran‖

Palm tres and Nifor

Okada health farm

National Stadium (Benin City)

Amahor water side

Idoma hill

Iyoma, Iyafun and Ozalla springs

Ise lake in Weppa-Wemo

Lampese crocodile lakes

Okpe leadership training centre

Ughoton Grave

Ososo Tourist Centre.

Queen Emotan Statue

Ogba zoo

The Benin Airport

Hotels

Motel Benin Plaza

Edo Hotel

Royal Marble

Phimas Garden

Bibi Motel

Doris Day

Envoy Motel

Benin Continental

Ivory Suite

Samsy Hotel

Koso International

The Lodge Hotel

De Marriot Hotel

Randehki Royal

Local Government in Edoland

Oredo

Esan West

Esan Central

Egor

Ikpoba-Okha

Ovia North East

Esan South East

Esan North East

Etsako West

Owan East

Uhnumwode

Ovia South East

Etsako East

Igueben

Etsako Central

Akoko-Edo

Owan West

Turism in Edoland

Page 7

Secretariat building. Sapele rd National Museum. Benin City

www.edowomenassociation.com

Ring road . City Center Gate to the Palace of the Oba of Benin

Petrol Station

Queen mother goddess

Hair Saloon

Articles Store

Akenzua cultural Complex

Ring road . City Center

YAWEWE!

By J.O.S Ayomike THE Benin Empire as described by Prof. Philip Igbafe in his Benin Under British administration represented "the unwieldy but fluid em-pire which was made up of a loose conglomeration of various people's covering from most of present-day Delta and Edo States to Lagos and beyond. In fact, on a Dutch map drawn in 1705, titled A New and Ex-act map of Guinea and reprinted in 1907 in English by Sir Alfred Jones KCMG- the founder of the Bank of British West Africa - the name BENIN is shown to designate what may today be called Nigeria South of the Niger and Benue. Other contemporary states on the said map-which now stands for West Africa - from the farthest West, are Melli, Grain Coast, Ivory Coast, Gold Coast, and Slave Coast, and immediately to the West of the Niger, only Great Benin, as a large territory, and Awyi ( Warri) are marked. It should be expected that for a vast community as that, diverse peoples, today's ac-counts of its trade dynastic relations, migrations and other bric-a-brac would be different from area to area. However, it remains amazing that certain areas of cultural influence within the old em-pire remain so strong till to-day as various ethnic nationalities still talk about them with nostalgic pride: for example, an independent Republic of Dahomey in 1975 decided to change its name to the Republic of Benin; the Itsekiri of Warri , the Igbo of Onitsha and others trace their own highly venerated royal lineages to the Bini link is claimed even as far as the Kalabari Ijaw of Degema in Rivers State. At the heart of this expansive empire was the old Benin Kingdom. What is remarkable about the Old Benin Kingdom is that it was purely an African state whose growth was not stimulated by either Islam or contact with Europe. Like Oyo, Benin was at its greatest before any contact with Europe was ever m a de. Under Oba Ewuare, the Great, 1440-1473, the Kingdom of Benin through conquests from Idah to the North, Owo and Akure to Igboland, West of the Niger, had become an Empire. The Oba gave Benin a strong central government that weak-ened political factions and intrigues of the chiefs. His constitutional reforms strengthened the Oba against the Uzama and the Palace chiefs. A great and shrewd magician, regarded as a semi-divine mon-arch, Oba Ewuare gave Benin City the look and status of an imperial metropolis. It was during the time of Ewuare's reign that the first Euro-pean, Ruy de Sequeira reportedly visited Benin in 1472, although Michael Crowder argues that it is more likely that the first European, Joao Affonso d' Aviero', came to Benin in 1486. It can be said here that Benin attained her greatest glory and splen-dor under Oba Esigie (1504 -1550) , when her progress in the fields of culture, politics, arts and crafts was immeasurably outstanding. The Oba, according to some English visitors could field t wenty thousand warriors in one day, and up to 100,000 men if necessary". In 1702, a Dutchman, David Van Nyendal described the richness of the Bini people's diet (beef, mutton or chickens.) And their neat and ornamen-tal mode of dress. Their craftsmen included metal workers, weavers, wood-carvers and brass-smiths. Edo State, the surviving core of the Old Benin Empire, today, arguably though, claims to be the Heart-Beat of modern Nigeria. Outside the Ogiso dynasty, thirty-eight Obas (Kings) have ruled the Kingdom to date. The legendary fame of the old Benin Empire was widespread and the peoples of Europe heard about, and desired to visit it. Also, it was known before the 15th century that somewhere in the hinterland of the Maghreb, gold was obtained by the Arabs from the Negroes for sale on the European markets. Thus naturally, Europeans wanted to gain direct access to the source of supply and sideline the Arab middlemen. Also, Portugal and Spain were interested in finding a sea-route to India in o rder to avoid trading for Indian goods through Arab intermediaries. These economic motives, plus a desire to extend geographical knowledge and, then possibly, find a Christian king in tropical Africa as an ally in the strug-gles against Islam led Prince Henry of Portugal, the navigator, to launch expeditions to sail beyond the West Coast of Africa to discover a new route to India. Aided by the Papal Bulls of the 1450s, which had secured their rights to the African Coasts, the Portuguese had by 1480, completed their exploration of the West Coast and were able to

settle down to its fruits "mainly in gold from Mina and peppers from Benin. As mentioned above, the real motive for the missionary work in tropical Africa was the desire to find a Christian king to become all ally in the struggle against Islam. The crusades (1096 -1453) were undertaken in Europe in order to recapture the Holy Land of Jerusa-lem from the infield Turks who had occupied it from 7th century. These expedition having failed, most parts of Europe were trauma-tised, and quite naturally, the Christian nations needed allies outside Europe. Then came the reports about the fame, size and power of the Benin Empire. And if the Portuguese were to make any headway in West Africa, Benin City, the centre of the empire, was to be the

take-off point. Thus Benin became the centre-piece of the missionary strategy of the Portuguese. Unfor-tunately, their priests rather than settle amongst the Benin people and learn their language and customs were instructed to convert the Oba and make him decree the Catholic Faith as the religion of his realm as Emperor Constantine did in the Fourth Cen-tury Roman Empire. But the Oba's position as head of the cultic life of his people, and one they regarded as divine guaranteed the failure of the Portuguese missionary strategy. However, Oba Esigie in an effort to spread Christianity in his realm sent Ohen -Okun, the Olokun priest at Ughoton, as an ambassador to the king of Portugal to ask him to send

priests to Benin to teach him and his people about the Christian Faith. He also allowed churches to be built in the city at Ogbelaka, Idumwerie and Akpakpava.. The last-named being the Holy Cross Cathedral" site. The Oba and the King of Portugal exchanged valu-able gifts and a Portuguese Ambassador was accredited to Benin. The Aruosa church in Benin City remains a survivor from this era. Michael Crowder in his The Story of Nigeria tells about the Portu-guese who in the second half of the fifteenth century built a factory at Ughoton, the port of Benin to handle pepper trade and purchase of slaves. The Oba had a royal monopoly on trade and it was the duty of his high chiefs like Uwangue and the Eribo to transact business on his behalf. Other items trade included Leopard skins, ivory, Benin cloths, wood works, brass works and in exchange for them Portu-guese goods like firearms, dresses, glasses, beads and umbrellas were obtained. The introduction of firearms in Benin at this time posi-tively increased its military str ength and played a remarkable role in its imperial expansion in the 16th century. It is not disputed that most nationalities in both Edo and Delta States (except perhaps the Izon) have direct or indirect links with Benin origin. The Esan are said to have migrated from Benin, some during the Ogisos and others after. Their first enijies were mostly princes from Benin. So, too are the Oras. The Etsako are Benin mi-grants. The Ika (Agbor people) came from Benin in several waves. Other Western Igbo and Onitsha trace their roots to Benin. The Ihoho (Urhobo) were migrants from Benin and Their language is clearly a dialect of Edo language. The Benin monarchy extended its influence to Eko (Lagos - where it set up its dynasty; the first Eleko of Eko), to Itsekiri land (where prince Ginuwa became the first Olu the Itsekiri ) and to Badagry and beyond. http://www.edo-nation.net/ayomike2.htm

Edo people of West Africa Page 8

Erediauwa n‟ogie n‟igho

Ovbi Ekenekene madoyo

Ugha de vbu modia anarenren o!

T‟u gha to gbegiere.

EYAEN EDO

Erie gha ma, Ugha igha ma,.

Ughi y‟okpan eronmwon d‟ugie.

Aigha tie rue Oba n‟evbavba.

T‟obo rue gha ma agbon.

Oba eighi l‟oborue wi,

Ise o!, Ise o!! Ise o!!!,

Erio gha ye.

Ancient Benin (Edo) National Anthem

Edo igue song, sang during christmax

period

YAWEWE!

Cultural Festival 2008. Montcada I Reixac (La Ribera) Page 9

Cultura

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estiva 2

007 (L

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Edo ladies

YAWEWE!

BY CHUKS NWANNE

He was in the league of young journalists that pioneered the brand of entertainment reporting called celebrity journalism in the country.

Then, he was with The Punch Newspapers, running Saturday Highlife –– a page that became very popular among readers due to its gossip

columns.

With many years on the beat, Azuka Jebose Molokwu played major role in the career of most young Nigerian musicians, who trooped in

and out his office, seeking media publicity, which they most times got. So, when Molokwu speaks about any Nigerian artiste, be rest as-

sured you are listening to a very reliable source.

However, the Delta State-native, who has been in the US for years now, as a reggae music presenter with WSHA 88.9Fm, North Carolina,

breezed into the country recently to stage his father‟s funeral rites. He was briefly at The Guardian and we got talking. Along the line, the

condition of top Nigerian Reggae artiste, Majek Fashek, came up; Molokwu had known Majek back in the day.

“I‟ve known Majek way back; we used to hang-out in Tabansi records, where he was handling voices. I was a young reporter then, going

round for stories and we met there. We later became friends and he would come around The Punch. If you look at the late Sonny Okosun‟s musical video, Ziga Ha

Ozi released around 1982, both of us were sitting side by side Sonny in that video,” he informed.

From meeting occasionally at Tabansi Studios and The Punch premises, the relationship of both men became closer, sometimes hanging out at the Fela‟s Shrine.

Before long, Majek wormed himself onto Fela‟s stage.

“Fela was jailed around 1983 and they needed somebody to be opening up for Femi Kuti at the Shrine. Somehow, Majek and his group got the slot,” he noted. “I

would go to Anthony Village on Sunday afternoons and we would walk to and fro the Shrine, for him to perform before Femi,” he hinted. Leveraging on the popular-

ity he garnered performing at the shrine, Majek got a contract from Tabansi Records, which saw the release of his album, Prisoners of Conscience, the work that

brought him to limelight.

Having relocated to the United States, their relationship went low; there were no face-to-face meetings as it used to be due to distance, but sometimes in 1991, the

Little Patience singer was featured in David Leatherman‟s show in the US, which was one of the biggest TV shows on CBS as at then. “Majek performed live in that

show. I was like, „wow! Majek on David Leatherman‟s Show?‟ You know, David had all the movie superstars. If a governor of a state can go to David Leatherman to

announce his candidacy… then Arnold Swaznegger, even Barack Obama was there and Oprah… all these top people,” he quipped. “So, for Majek to be on the

show ahead of all these people was indeed amazing. It doesn‟t matter if he had just few minutes on the show; for me, it was the ultimate for him. But all crashed

years later; I‟m still trying to find out why and how,” Azuka said with a changed mood.

As a bosom friend, Molokwu never ceased to pave way for Majek, who at a point, went into oblivion, until in 2006 when he returned with Little Patience, produced

by Charles Novia of November Records.

“I came back at the top of the album released by my friend, Charles Novia. Charles and I met; at that time, Thisday Music Festival was around the corner. So, I

called Nduka (Obaigbena), who quickly put Majek on the bill thereby bringing him home in about seven to eight years to perform,” he remarked. BACK in the US,

Molokwu and other Nigerians had rallied round Majek, who is presently the opposite of his old self.

“He‟s a fantastic guy; Majek is really a fantastic person,” Molokwu confirmed. “He has issues; he is alcoholic and I‟ve seen him in his extremes –– worst and best

forms. I‟ve done the best I could with my friend Charles Novia.”

He paused, adjusted his seat, then he continued: “People have helped Majek; a lot of people such as Jimmy King in New York, Victor Essiet, Ras Kimono, myself

and Charles Novia. We‟ve all helped him at one time or the other.”

Having tried everything possible without success to convince the Send Down The Rain singer to quit drinking and face his career, Molokwu resigned to fate, until

the day he saw him in Maryland, US, three years ago, where he opened for Tuface Idibia.

“I wept the night I saw him”, he said looking very moody. “I cried for four hours, as I drove from Maryland to my house. When I got home, I turned on the TV and on

it was Arts and Entertainment (A&E)”.

“There‟s something called intervention. This is a programme that counsel people with drug and alcoholism problems,” he explained. “I wrote a fascinating letter to

the producer to see if Majek could be invited to the perogramme. After three days, an e-mail was sent to me, inviting Majek on the show.” Was he on the show?

“Well, they said they would give me a camera to do a documentary on Majek, but that we should not tell him that the documentary was for him to go for treatment.

However, they insisted that Majek must call them, which he never did. I kept asking him, „Majek, call these people, call these people.”

Tired of pressing Majek to make a move, Molokwu decided to play a fast one on the musician.

“I had to call my friend in Chicago, Pamela Mojekwu, to pretend as the secretary calling from the A&E office, asking Majek to call them now,” he revealed. And he

called? “When Majek called, he was asking to be paid; these people don‟t pay you,” he informed. “They just chronicle your life and after that, they tell you surpris-

ingly right there, to go and do the treatment. They can give you up to 90 days, but Majek never took that advantage,” he frowned. For the journalist, Majek could

have been a better replacement of Fela Anikulapo, who championed the cause of the common man through his music. But for his condition…

“After Fela‟s death, a vacuum was created for the disenfranchised Nigerians; there was the need for a voice of the people. Majek could have been that replacement

because he has the charisma, the charm, the language, the style and the personality. He‟s a people‟s person. Despite his situation, he walks down the street and

people still admire him, they adore him, they want to care for him, but he didn‟t want to care for himself.” If you think Majek‟s present condition has got something to

do with drugs, then hear Molokwu, his close associate:

“A lot of people think he‟s on drugs; I‟ve never seen him with drugs unless you consider marijuana as drug, which is debatable. When you drink brandy – hardcore

liquor – Monday through Sunday, it will have an adverse effect on your liver; on your body, your physical appearance and behaviour. “That‟s what happens when

you wake up in the morning and you brush your teeth with alcohol; you eat your breakfast with alcohol; you eat your lunch with alcohol; you eat your dinner with

alcohol and take your shower with it, what do you expect?”

Recalling his experience in the hands of Majek at the John F Kennedy Airport, United States in 2006, on their way to attend Thisday Music Festival in Lagos, Mo-

lokwu nearly broke down in tears. “I stayed 12 hours at the John F Kennedy Airport waiting for Majek; what saved us was the change of flight departure time to later

time of the day to enable Beyonce and Jay Z‟s crew to meet up with us; it was a chartered flight,” he noted. “I never got hold on Majek, so, they moved the depar-

ture to 10 -10.30 as against 3.00; they had to delay the plane till 10.45, when I walked down to pick up Majek.” “Before then,” Molokwu continued, “I was calling

Charles Novia in Nigeria, I was calling Ras Kimono to track him (Majek) down. I had like four different people looking for Majek.” And where was he at that point? “I

don‟t know,” he responded with laughter. Molokwu sipped his drink, then he said: “Can you spend 24 hours, thrown out of the plane and you have to wait for the

next 24 hours for another flight? I was once thrown out of the plane for Majek, so, that he could get himself before the next plane.”

While coming for Thisday concert?

“No, it was when we were coming for the Calabar Christmas Carnival in December 2006,” he noted. “I‟ve been in close contact with him, trying to help him out. But

the truth with alcoholics is that, you cannot tell the victim to stop; he has to accept the fact that he has hit the end of the road, and then, he will cry out for help.

When he cries out for help and go for treatment, he will be saved. But until then, no amount of pushing and prayers can help the person.”

Despite all efforts to save Majek, the rainmaker considered himself „a social drinker.‟

“That‟s the way he sees himself,” Molokwu said. “In fact, at a point, I told him, „look Majek, if anything happens to you now, the media will come after me. You must

get in touch with me within 48 hours, so, that I will know that you are breathing somewhere.‟ That‟s the way we‟ve kept our relationship because he‟s in Atlanta

Georgia and I‟m in North Carolina; sometimes he goes to New York to see his family.”

BESIDES his drunkenness, there‟s the other side of Majek, which many people are yet to discover.

“What people don‟t know about Majek is that he‟s a very passionate man; he‟s a very wonderful family man, who doesn‟t joke with his children and wife; he‟s mar-

ried to one wife. His family comes first in everything he does,” Molokwu said.

Talk of kindness, “Majek is so kind that if he has $300 now and you tell him you need $299, he will give you the money and he will say, „this man needs the money,

Jebose, let him go, Jah will provide.‟ That‟s why most of us tag along with him, because we see the other side of him.”

For Molokwu, all hope is not lost in the effort to get Majek back to his real self.

“Majek is a very creative man; he can sit down here and write a song and create the beat for you. That‟s why people such as Charles Novia and I keep trying to

help him, because we know, he‟s a wonderful person. We just want him to get well; we hope we will in our time.” He added, “Charles Novia is doing a

Mission to save the rainmaker, Majek Fashek

Page 10 YAWEWE!

tion of Folk tales from Benin By Ademola Iyi-Eweka) This empire spilled into the Izon (ijaw-speaking areas) of Bayelsa and River states of Nigeria espe-cailly Ogbaland and DIOBU areas of modern day Port Harcourt and Ghana ( the Gas ). Remember that the second son of the Enogie of Brass in mod-ern Balyesa state became the Iyase of Benin. He is fondly remebered as IYASE NE OHENMWEN. Chief Egharevba took a shot at the origin of the Edos. He simply concluded and agreed with the theory of Rev Samuel Johnson, author of the His-tory of the Yorubas, who desperately trying to write the history of the yoruba with UNITY in mind, simply crafted the history of the yorubas in the form of the HAUSA/FULANI FLAG BEARER THEORY. Chief Egharevba was wrong. In reaction, the Edo nation-alistic politician, Chief Oronsaye tried to undo what he termed as Egharevba's damage. He too went overboard. Chief Oronsaye taking the RELIGIOUS ROUTE, simply compiled what looked liked fairy tales, without any proof whatsoever, and turned it into the history of the Edos. Here is my comment about Chief Oronsaye's theory in the introduction to OKHOGISO, A COL-LECTION OF FOLKTALES FROM BENIN, NIGE-RIA by Ademola Iyi-Eweka: "This brings us to the question of who the Edo people are and where they came from. Although some contemporary historians, tend to associate the Edo people with the migration theory of people who came from the Middle East, we have to point that there is no evidence in Benin or anywhere else to support that theory. Again, Chief D.N. Oronsaye, apparently using religious motifs, lumped the EDO with the Greeks, Persians, Medes, Egyptians, Nubi-ans, and the Sudanese. He linked the Edo religion to the ZOROASTRIAN TEMPLE of ancient Persia, the BROTHERHOOD OF BABYLONIAN( CHAL-DEA), the secret cults of the 5th and 4th century B.C. Greece. There is the tradition that Benin City is the CRADDLE OF MANKIND, the center of the universe, or a place where the creator God some-times came down in a chain ladder to get involved in the affairs of mankind. This is shown in the title borne by some chiefs. There is a sizeable group, though, who can trace their origin to UHE which is identified as modern day ILE-IFE. They came with legendary Oranmiyan ( Omonoyan) , the father of Oba Eweka I between 1000 AD and 1200 AD." This group is represented by the CHIEFS EDIGIN OF USE, BAMAWO OF BENIN AND ELAWURE OF USEN. Infact Edigin is a corruption of the yoruba word OLIGI-THE HEAD OF THE FIREWOOD CUTTERS in Oranmiyan's entourage. They were left to take care of the infant boy who became Oba Eweka I. And I commented further: " We have to point out again that the appearance of similarities between Edo religious thought and practices to that of ancient civili-zations of 5th to 3rd centuries B.C or older time is most likely a mere coincidence. The Edo language according to linguist belongs to the KWA group of the Niger-Congo family. The greatest influ-ence on Edo religious thought and practices could be traced to the Portuguese, Spanish Roman Catholic Missionaries and Euro-

peam traders who were very active in Benin Religion, wars and political systems between the 14th and 19th centuries A.D." Besides, religious concept spread like wild fire. You do not have to be conquered or occupied for neighboring communities to copy religious practices of one another. You do not also need a wave of mi-gration.

Nigeria: Pepper Soup Joint

R. Bradbury, the author of BENIN STUDIES was right when he wrote the following: " There are many vil-lages in the Benin Kingdom whose inhabitants have no tradition that their ancestors came from elsewhere. Some informants speak vaguely of general migration from the east and others trace everything back to IFE---a tendency which may simply follow from the fact IFE is the accepted ori-gin of the present ruling dynasty. In Benin City, certain wards claim to have been on the spot from the begin-ning, but of the remainder say that their founders came from Ife as fol-lowers of the father of the first Oba or at a later date. Therefore, despite the diggings by archeologists in and around Benin City, none had said with certainty that the Edos came from Egypt, Sudan or elsewhere. We have the EDO ORE ISI OGHE AGBON (Edorisiagbon) school and the UHE school of thought. The Mideast theory is an attempt to link the African tribes to the biblical ADAM AND EVE. Ademola Iyi-Eweka

Discussing marriage in Edo land would definitely require a definition of the Edos, especially in view of discussions that are taking place right now. Who are the Edos? Where are they located? Where did they come from? A lot of theories have been pro-pounded by different scholars and academi-cians in this regards. Put briefly, the Edo-speaking people are the people who founded an empire on the coast of West Africa, stretching through the " whole of the then Midwestern part of Nigeria, parts of the south-west region of modern Oyo, Ondo, Ogun, Ekiti and Lagos states. The eastern end stretched across the Niger River into the commercial region of Onitsha. It was bounded in the north by the Igala kingdom now Kogi state on the confluence of the Niger and Benue. This em-pire was bounded in the south by the Atlantic Ocean, and as far west as the ancient king-dom of Dahomey, now known as the Republic of Benin, " ( Introduction in IBOTA: A Collec-tion of Folk tales from Benin By Ademola Iyi-Eweka) This empire spilled into the Izon (ijaw-speaking areas) of Bayelsa and River states of Nigeria especailly Ogbaland and DIOBU areas of modern day Port Harcourt and Ghana ( the Gas ). Remember that the sec-ond son of the Enogie of Brass in modern Balyesa state became the Iyase of Benin. He is fondly remebered as IYASE NE OHENMWEN. Chief Egharevba took a shot at the origin of the Edos. He simply concluded and agreed with the theory of Rev Samuel Johnson, au-thor of the History of the Yorubas, who des-perately trying to write the history of the yoruba with UNITY in mind, simply crafted the history of the yorubas in the form of the HAUSA/FULANI FLAG BEARER THEORY. Chief Egharevba was wrong. In reaction, the Edo nationalistic politician, Chief Oronsaye tried to undo what he termed as Egharevba's damage. He too went overboard. Chief Oron-saye taking the RELIGIOUS ROUTE, simply compiled what looked liked fairy tales, without any proof whatsoever, and turned it into the history of the Edos. Here is my comment about Chief Oronsaye's theory in the introduction to OKHOGISO, A COLLECTION OF FOLKTALES FROM BE-NIN, NIGERIA by Ademola Iyi-Eweka:

Discussing marriage in Edo land would definitely require a definition of the Edos, especially in view of discussions that are tak-ing place right now. Who are the Edos? Where are they located? Where did they come from? A lot of theories have been pro-pounded by different scholars and academi-cians in this regards. Put briefly, the Edo-speaking people are the people who founded an empire on the coast of West Africa, stretching through the " whole of the then Midwestern part of Nigeria, parts of the south-west region of modern Oyo, Ondo, Ogun, Ekiti and Lagos states. The eastern end stretched across the Niger River into the commercial region of Onitsha. It was bounded in the north by the Igala kingdom now Kogi state on the confluence of the Niger and Benue. This em-pire was bounded in the south by the Atlantic Ocean, and as far west as the ancient king-dom of Dahomey, now known as the Republic of Benin, " ( Introduction in IBOTA: A Collec-

Marriage in Edo land Page 11

YAWEWE!

The Bini cosmological account of the universe draws significantly from the Egyptian one. The Egyptian version, which later formed the basis of Genesis in the Bible, is that the universe was cre-ated from chaos and primaeval (or ancient) ocean. After a hill (called ta-tjenen) arose from the bottom of the ocean, a son-god (God‟s child or baby god) called Atom, (which is the Sun without which life on earth is impossible), appeared on the land created by the hill. The son-god or Atom then created eight other gods, which together with himself made nine gods. These nine gods are presumed by modern science to be symbolized by the nine major planets of the universe.

The Bini version is that, in the beginning, Osanobua (God, Oghene-Osa, Tu-SoS), decided to populate the world so He asked His four sons in Erinmwin (Heaven), to choose whatever gift of nature each fancied. The oldest chose wealth, the next in age chose wisdom, the third chose mysticism (spiritual energy), and as the youngest was about to an-nounce his choice, Owonwon (the Toucan) cried out to him to settle for a snail shell. This did not make sense to him but he settled for it all the same. The brothers laughed at his stupid choice but Osanobua said it was a wise choice. That when they get to the middle of the water where He was sending them, the youngest son should turn his snail shell facing the water.

There was no land only water every where and the four sons were in a canoe, sailing, drifting, propelled by the power of eziza (wind). In the middle of the water stood a tree on top of which lived (Owonwon) the toucan. The importance of the emergence of the tree before man on earth is not lost on modern science, which recognizes that without the tree manufacturing oxygen, life on earth would have been impossible. Modern science has also confirmed the Bini cosmology that birds, insects etc preceded man to earth. The Bini myth of creation was earth based in scope.

When the children got to the middle of the water, the youngest son turned his snail shell upside down resulting in an explosion from the bottom of the water that forced volumes and volumes of sand to gush out of the water and fill up space around them for as far as the eyes could see. With the explosion, the four elements of creation, amen (water), eziza (air), arhen (fire) and oto (sand or land) were in place. Land was every where but the kids did not know what it was. They were afraid to climb out of the canoe to step on the land, so they sent the Chameleon to test its firmness. That is why the Chameleon walks with hesitation.

The youngest son of Osanobua was the only spirit out of the four sons who could have the physical human body attribute on stepping on the land, because that was the advantage of the physical or mate-rial choice he made. It was put in his hand from heaven. The other sons were deities. The youngest son, the ruler of the earth, represents innocence and so is susceptible to the powers of the deities, his brothers. These same weak and strong, good and evil, physical and spiritual, influences form the basic elements of all modern religions, with man endowed with the power to make choices.

Junior wanted his older spirit brothers to remain with him on his land. The oldest brother chose to take his spirit gift and live in what was left of the water. The other two brothers accepted junior‟s invita-tion and deposited their spirit selves and gifts on the land as soon as they stepped on it from the canoe.

Junior stepped on his land gingerly at first, then vigorously, stamping hard and repeatedly on it, running and rolling over it. He looked around and felt good and happy with his enormous gift. He called his land agbon (earth), and himself, Idu, meaning the first human on earth. He decided to walk around and explore the extent and nature of his gift. It had trees, shrubs, birds, animals, insects, which all came out of water with the land, and the land sprawled endlessly. After walking for a while pushing through shrubs; almost stepping on insects, ants and crawl-ers; talking to birds that appeared to be serenading him and animals that came close or ran from him, he was tired. He sat on the stump of a tree to rest, later lying on the ground to sleep.

While asleep, Osanobua came down with a chain from heaven, looked around to ensure that everything was in place, including the Sun and the Moon that were to regulate day and night and the seasons. When Idu woke up, he was excited to find himself in the presence of a huge, soothing illumination, surrounded by darkness. The earth was dark. He knew he was in the presence of the „Almighty‟ and did not want to look directly at the illumination. He went down humbly and quickly on his knees to thank Osanobua for the immense earth gift bestowed on him. “You are happy then?” Osanobua asked Idu. “Very, very,” Idu said, adding humbly, “but I am hungry. I have not eaten since I arrived here? What do I do for food?” Osanobua said, “Stretch your hand up above your head; the sky would respond by coming close to your hand. Pluck what ever you need from the sky. Don‟t pluck more than you need to eat to satisfy your hunger at any one time though.” ”I won‟t, I won‟t,” Idu said eagerly, stretching his right hand right away to pluck a mouthful of food from the sky. As he munched away happily, eyes and head rolling to show joy and satisfaction, he managed to mumble, “it tastes very nice, I love it.”

“What else do you need?” Osanobua asked Idu. “Dad, I could do with a human companion. I am lonely. My brothers are spirits and I can no longer relate with them,” Idu said. Osanobua said, “You are not flesh and blood alone. You are part spirit too. Your spirit brothers are not far away. Experience would teach you how to harness wisdom, one of your spirit brothers, which would teach you how to combine your physi-cal and spiritual energies to cultivate wealth and spiritual fulfillment, your other two spirit brothers.”

Osanobua gave the oldest son control of the waters. The Bini call this son, Olokun (meaning the god of the waters). Olokun represents aspects of life such as good health, long life, good luck, prosperity and happiness, to which man may appeal through ritual purity. The other spirit sons were allowed the freedom to use their magical powers to balance out the negative and positive forces of nature. To shorten the process of acquiring spiritual wisdom, Osanobua strengthened the mystical energy with three new forces: Oguega, Ominigbon and Iha, to provide humans with spiritual guidance to differentiate rights from wrongs.

Osanobua then told Idu to take sand with both palms from the ground and stretch his hands close together in front of him. As soon as Idu did as he was told, Osanobua called forth a female person, pointing His staff where she appeared in front of Idu. “Whao,” Idu exclaimed on beholding the beautiful female person standing in front of him. She smiled happily and went down on her knees to greet Osanobua, looking at Idu who she also greeted. Idu held her hands in response and hugged her.

Osanobua said, “She is Eteghohi (a woman) and you are Etebite, (a man). In marriage you would multiply to ensure there is no shortage of hands in the management of the earth‟s resources.”

As Osanobua was making to leave, Idu politely asked: “what if we have other problems and want to reach our creator quickly?” Osanobua said, “you can individually live for up to five hundred years, but you can come to me at will through your individual spirit self, ehi, whose double is permanently with me in heaven. All you would need to do is climb the Alubode hill and you are with ehi in heaven, who would bring you to me.” As Osanobua left to his abode where the earth, water, and the sky meet, darkness was lifted from the earth. (Continue next page...)

EDO EMPIRE AND CIVILIZATION by Naiwu Osahon (Part 1) Page 12

YAWEWE!

Life was sweet and easy and before long, Idu and his wife, Eteg-hohi, were making babies. As the years rolled by, generations of extended Idu‟s family began to spread out in all directions, setting up communities, villages and towns. The different communities farthest from base spoke variations of Idu language and knew that they came from one common ancestor, Papa Idu, the ancestor of all mankind. Everything went well for thousands of years until one day when Emose, a pregnant woman, out of greed, cut more food than she needed to eat at once, from the sky. There was an immediate explo-sion and the sky began receding from human reach. Direct interac-tion with Osanobua from then on became difficult because humans could no longer walk in and out of heaven at will. Emose‟s greed destroyed the age of innocence and brought into human affairs, two new spirits, Esun and Idodo, both representing obstacles humans must now overcome to reach heaven. Idodo is the spirit „police‟ that ensures that natural or divine laws are obeyed. Idodo seeks to en-sure we repent and atone for our sins. Esun is the „servant‟ spirit or angel that takes genuine human pleas, performed in the purity of heart, before Osanobua.

Emose‟s greed also brought a lot of suffering and pains to hu-mans. Forests were soon depleted of their natural food supply, so humans began to toil hard clearing forests, burning bushes, tilling the land, planting, weeding, nurturing, threshing and harvesting. It was

not easy. Before long, the lazy began to die like fowls in the desert. Farming activities began to take their toll on the ecological balance of the earth too, causing droughts, unpredictable seasons, and environmental degradation. The soil began to suffer and die from over use, yielding less and less food despite the use of excrement as manure, which in turn caused its peculiar illness, pains and deaths.

Two new spiritual forces of nature were now evident and critical to human survival. They were Uwu (death), the harbinger of death, and Ogi‟uwu (the spirit of death), representing mourning, evil omen, and diseases. Ogi‟uwu owns the blood of all living things. Uwu and Ogi‟uwu were causing havoc among humans. Humans who could live before for ukpo iyisen-iyisen vb‟ iyisen (five hundred years) at a stretch, were now dying prematurely. Death was ready to take life at any time, and Ogi‟uwu was sending every one who disobeyed Osanobua (or nodiyi-Osa) to death, regardless of age.

To convince Idodo to prevail on Uwu and Ogi‟uwu to temper justice with mercy and get Esun to take our pleas to Osanobua to control the forces, required the services of our own individual spirit called „ehi.‟ Ehi could no longer go directly to Osanobua because of Emose‟s sin, except at the point before our birth. The Bini say there are two aspects of man. One half is ehi, which is the spirit essence, and the other half is the okpa, which is the physical person. Before birth, ehi, (the spirit essence) of the individual, humbly goes before Osanobua to request endorsement of the kind of life the individual would wish to live on earth (agbon). The request is obviously made with a baby‟s sense of inno-cence about rights and wrongs, and the weight of the karmic debt and credit baggage of the individual from previous life cycles and styles. However, the choice of the new life style is patently and entirely the individual‟s, and could be any of one or a combination of scenarios. The individual may want to be a powerful spiritualist, a rich business man or farmer, a great warrior or soldier, a happy or unhappy family man, a wimp or beggar, a revered medicine man, a famous chief, politician, or popular king, and even a notorious or very successful thief.

The request process is called „hi‟ and leads to Osanobua stamping his sacred staff on the floor to seal the wish. The approved secret wish is only known to ehi, who is entrusted with the responsibility of ensuring that his second half, okpa, (the physical human self), keeps to the promises made before Osanobua. Ehi is the spiritual counterpart of okpa in heaven. Half of ehi comes with okpa to earth to ensure perma-nent link with ehi in heaven. That half is called orhion. When okpa dies, orhion stays close to okpa until okpa is properly buried and all rites are completed. Orhion, cleansed of sins, returns to heaven to be one with ehi. Ehi and okpa may come back 7 times each, making a total of fourteen times in all. Each return, known as reincarnation, provides the opportunity to atone for the sins committed in previous life times. When cleansing is complete, ehi takes its proper place in Eguae Osanobua vb‟ Erinmwin (heavenly paradise).

(To be continue on next Magazine. )

Page 13

The Oba of Benin. Crowned 1979 as the 38th King of the royal West African Nation

Típica West África Village Architechture

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Edo Union of Barcelona first general meeting 2009

Present at the Meeting were Mr Victor Osazuwa (President—Edo Association of Catalunya), Mr Charles Okungbowa

(Chief Editor – Yawewe Magazine), Mr Sunny Iyamu (Secretary-Nigerian Association in Catalumya),

Mr Austin Enotoeriuwa, Mr Fred Ehiosu (President—Nigeria Association in Cataluña), Mr Joshua David Ovbokhan

(Publicity Sec. Edo Union BCN), Uwagboe Ogieva (Secretary - Edo Union BCN), Mr Isaac Izevbigie,

Mr Douglas Umweni, Austin Godfrey

Venue was at C/Ginebra 32 - 36, Barceloneta. Barcelona. Spain

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HISTORICAL ANTECEDENTS OF THE MIGRATION OF THE PEOPLE

OF AFENMAI FROM THE BINI KINGDON.

By

THEODORE ANANI.

A republican form of government had replaced that of monarchy after the death of Olua (1473-1478). This change in government had sparked off unrest all over the empire as civil disobedience became the other of the day. There was break down of law and order as the interim government was weak.

It was amidst this chaos that Prince Okpame was hailed as both the deliverer and Oba. Prince Okpame later became the Oba Ozolua. (Ozoluwa), and ruled the Bini kingdom from about 1418 to about 1504.

Oba ozolua‟s reign marked what one might called a migration plaque. During his reign mass migration of different tribes and at different times were recorded. The Edos speaking people of north-east of Benin city migrated to their present homelands in groups in Ozolua‟s reign. Some had left to escape pains, conscription and for re-fusal to bring to the Oba leopard skins as the custom dictated. The migration of the Etsako peoples- the Ibies, Uzairues, the Avhianwus, the Weppa-Wanos, the Auchis, the Agbedes, the Okpellas, the Avhieles, the Jagbes and the Anwains- had been associated with these movements.

Azama, who later become the great Ancestral Father and the Foster father of the peoples who today form two thirds of Etsakor, was a Bini by birth.

Azama married his first wife called Ughiosomhe for whom he had four sons. They were Imekeyo, Ikphemhi, Anwu and Omoazekpe. Azama married another woman Etso for whom he had two sons. Eppa and Ano. The marriage with Azama has been Etso‟s second. Her first son, Uneme, was from her first marriage. Etso married for the third time after Azama‟s death and had her fourth son, Ekperi. All sons and parent lived happily together in Bini.

All the children of Azama and their step brothers, who today comprises the Ivhiera communities, migrated with their families in this said period of 15 century, and be-came the founders and progenitors of the Clans that make up Etsako. Imekeyo, Ikpemhi and Omoazekpe, the first, second and sixth sons of Azama became the great Patriarch of most Uzairue clan. Anwu, the third son of Azama, founded the Avhianwu clan while Eppa and Ano, the fourth and fifth sons of Azama became the great Ancestoral patriarchs of the clan called today Uweppa-Wanno. Their step brothers Uneme and Ekperi co-founded all Inemes and all Ekperi clans respectively.

Anwu had married a woman called Aleukoko for whom he had seven sons. These were Unone, Arua, Egwienabo, Okpolimhi,, Adaeso (Adachi), Iraokhor and Imhak-hena(Ogbona).

POST MIGRATION.

The children of Avhianwu still owned allegiance to the Bini Oba many years after migration. They pay tribute to Edo in recognition of the Oba of Benin.

It was said that the Oba has right over certain animals killed in the kingdom including Avhianwu. One of such animal was Leopard. Anyone who killed a leopard had to send the skin to the Oba in person.

This journey they say, takes months even years to accomplished, and most of those who left never returned. History says they were used as Oba guard as a result of their boldness.

To give one the benefit of doubt, one was normally waited for a period of three years during which all one‟s right and privileges were withdrawn at the expiration of this period. Then their wives could be given out to other people for marriage at the expi-ration of such period. (three years).

This experience begot the following hackneyed proverbial saying among the people of Avhianwu that:

Ogb‟ekpe lo ghi egbo usomhi Edo

Meaning: It is he that killed a leopard that send himself on a mission to Edo

Aro amhi khe ono yi Edo

Meaning: A wife is not kept for one who is away to Edo

Ikpe ela l‟akhe ono yi Edo

Meaning: its three years of waiting for one who is on a mission to Edo

http://www.ihuanedo.ning.com/historyofafenmai

An Avhianwu Woman (Etsako Central LGA)

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