Posted by James. I. Oboh
Introduction:
This pamphlet has been developed in response to the curiosity by various segments of our society and foreigners alike to have a panoramic view of the several aspects of the entire Ogwa community, a community which about half a century ago was a rural and low order town using all indices. However by divine providence coupled with peaceful and developmental orientation of its leadership and entire citizenry, Ogwa status has been reversed in various directions. Prepared with strong motivation and contribution of His Royal Highness Victor Agbonmenre Ehizogie II JP, the Onogie of Ogwa, the pamphlet contains highlights of information, organization, economy, the opportunities and possibilities available etc. while acknowledging the limitations in this document, for which I hold myself responsible, suggestions are welcomed aimed at improving the quality and content of a future edition of the publication.
How did we come here:
Much of what we know about the early history of Ogwa Town is based on largely on oral tradition. One of the sources indicated that Ogwa was a brother of Ekpoma who were both Princes of a ruling Oba of Benin who together left Benin and later established their own kingdoms. Ogwa with his close lieutenants initially settled in Ukhun. In the quest for a larger territory, Ogwa migrated from Ukhun and first settled in the area now called Odogwa (Upper Izogen). Further migration took a majority of our ancestors to present Ogwa land from Odogwa [Upper izogen]which is about 1o kilometres away.Ethnographic evidence seam to corroborate oral tradition of Ogwa’s initial settlement at Ukhun. Residents of Odogwa trace their primordial relationship with those of Izogenowa (lower Izogen). For example upper Izogen and Izogenowa share common cultural practices and values including a common Odionwele (village head/elder) inspite of spatial distance.
Spatial organization:
Ogwa town is organized into four contiguous traditional administrative entities namely Eguare, Eha Izogen and Ukpogo. As highlighted earlier it is only Odogwa (Upper Izogen) that is not spatially contiguous with the rest of Ogwa in view of the growing population and increasing urbanization the natural boundaries separating them are now lost. Each of the four entities has built up areas inhabited by people of close affinity with corresponding farmlands which are accessed by vehicles through pedestrian or motor able farm roads. The settlement pattern is rapidly changing as people now build houses outside their traditional areas.
Geopolitical Arrangement:
Ogwa is located in Esan West Local Government Area of Edo State. It is designated as Ward 1 which entitles it to elect one Councilor to represent it in the Esan West Local Government Council. In view of its current demographic characteristics some analysts are of the view when government delineates or create new wards, Ogwa stands a good chance of meeting the conditions to have more wards.
How To Access Ogwa Town:
One of Ogwa town’s unique advantages is its strategic location. Its north-eastern gate way is a T-junction where any traveler can take direct vehicle transport to the Federal Capital City of Abuja, Kaduna, Jos, including other states in the South South, South Eastern and South West geopolitical zones. Locally vehicles commute between Ogwa and Benin City, Uromi, Ekpoma, Ubiaja, Agbor etc daily. Among Ogwa’s very close neighbors are Ujiogba in the west, Ugun southwest, Amahor, Ebelle in the south East, Ugbegun and Igueben on the Northwest
Education:
Records available reveal that western education filtered into Ogwa community as early as the later 19th and early 20th century through contact with colonial administrators and African natives then in the colonial service as well as Christian missionaries notably the Roman Catholic Church. Lack of early attraction to it were largely due to the need to preserve Ogwa custom, culture and traditions. In economy of production and distribution in Ogwa, the growing influence of people in the colonial service such as court clerks, interpreters, etc. made more families to be attrated to western education because of the previledges and influence it conferred.
In the 1937, the St. John’s Roman Catholic School was established at Ogwa while in 1955, the Local Authority Primary School and Apostolic Primary School were established in Ogwa. These institutions provided opportunities for our indigenes to access primary school education and prepared grounds for post primary education in grammar schools, teacher training colleges, etc. the Ambrose Ali administration expanded the educational space in Ogwa by creating and expanding educational institutions including the establishment of Ambrose Alli University, Ekpoma which enable more of our people to obtain post primary and tertiary education.
Today we have a model Grammar school, two government primary schools, a private secondary school and private nursery/primary schools including the one established and managed by the Catholic Church, Ogwa. A private University, the Samuel Adegboyega University, established by the Apostolic Church located in Ogwa has commenced operation following the approval by the National University Commission in March 2011 and opening/dedication on August 25th, 2011.
Among the earliest citizens of our community who sowed the seed of modern western education were Mr. Isaro, Chief Tom Aigbiremhon, Micheal Izebhokun Ogobor, Chief Dominic Ukhurebor, Chief okosun Aghatise, all of blessed memory. The contributions of the Late Royal Highness Zaiki Imaralu, the Onogie of Ogwa, one of the pioneer parents who had strong admiration for western education, deserved commendation. His sacrifice and foresight led to the production of the first person of late Royal Highness Zaiki Ehizogie Bsc,. CPA, JP.the Onogie of Ogwa and the Okaijebe of Esanland. He is the father of the incumbentOnogie of Ogwa His Royal Highness Zaiki Victor Agbommhenrele Ehizogie II JP.
The motivation for education hunger in Ogwa today to a large extent could be attributed to Zaiki Ehizogie’s intense sensitization of our people and personal example to strive and commit resources to acquiring western education to the highest attainable levels. It is equally on record that he facilitated and garnered support for hosting of the Samuel Adegboyega University in Ogwa with overwhelming support from the entire members of the community
There are also non-literate farmers who though loved western education at that time, had no opportunity of acquiring same, but became strong advocates of western education in Ogwa. Pa Oboh Ologbor, the late Odionwele of Ukpgo fell with this group. During his early days, he vigorously canvassed the idea that parents should enroll their children, both males and females, at school.
ECOMONY: Ogwa town is largely dependent on an agrarian economy with nearly every adult, male or female, engaged in farming, producing food or cash crops. There is a growing number of artisan, technicians, drivers, hairdressers, tailors as well as itinerant hawkers of general merchandise and foodstuff. The take-off of the Samuel Adegboyega University has already increased the temple and economic activities as well as the number of people in wage employment resident in the community.
HEALTH: the inhabitants of Ogwa have access to traditional and modern health facilities. A local government dispensary was established here far back as early 70s followed soon after by a maternity clinic. There is now a Primary Health Care Centre. When it becomes expedient, patients can be referred to higher other hospitals like the General Hospital located in Igueben, Uromi, Ekpoma and the Irrua Specialist Hospital –all of which are within driving time between 15 and 30 minutes. Traditional medicine is also patronized for addressing simple ailments and other diseases which some patients believe are better managed using traditional medicine. Worthy of mention is the traditional orthopedic medicine practiced at Idumun Ukpagha, Okpogo Quarters. For this purpose, traditional orthopedic clinics are set up on a family basis for handling various degrees of bone fractures, sprains etc. The centres offer in-patient and out-patient facilities.
RELIGION.
The dominant religions are Christianity and the traditional African religion. More and more people are embracing Christianity to the extent that when prayers are said in social functions among people of Christian and traditional religious faith, they end with “in the name of Jesus Christ, Amen”. The denominations include Roman Catholic Church, The Apostolic Church, the Baptist, Christ Chosen Church of God, The Christ for All Nations (Holy Ghost Mayaya) and the Wonderful Church of Church. The traditional African religion will still have adherents despite growth in the number of Christians because some aspects of the traditional African religion as practiced in Ogwa are in harmony with Christian practices and ethics in areas like respect for elders and those in authority, promotion of love and good neighborliness, etc. Religion in Ogwa has been used as an instrument of social control, promotion of love, justice, community mobilization, Christian and communal values etc.
TRADITIONAL SYSTEM OF ADMINISTRATION OF JUSTICE. There are many windows and hierarchies for traditional justice administration in Ogwa with the objectives of ensuring that people live in peace among one another. Differences are resolved as soon as they rise, rather than being bottled up. Whenever disputes are resolved the parties are reconciled, sanctions may be imposed on the party found guilty to serve as deterrence. New boundaries of relationship are thus established and behaviour change is affected. Family disputes are normally handled by family heads in the first instance. Where it involves two or more families, the issues could be resolved by village heads or are of a serious nature are referred to the Onogie –in –Council for resolution.
Any aggrieved party not satisfied with the traditional judicial administration in place is not prevented from seeking remedies in the appropriate courts of law. However the traditional system encourages the use of arbitration, mediation and conciliation which are not only less costly but leads to “a win win” situation in the end among parties’ in dispute. Traditional institutions like age grades (such as Egbonughe, Igele, Edion), Ilotu, Ikebo, church, women gropus, meetings, Ogwa Community Development Association, etc are among other platforms for dispute resolution.
FESTIVALS: Among the major festivals celebrated in Ogwa are the Ihuen, New Yam, Age Grade Initiation ceremonies. Ihuen, an annual festival holds between February and early March. This is a transition period from the current to a new farming calendar. It is a period not only for exchanging visits, gifts among in- laws, friends and well wishers, remembering our ancestors, but also for strengthening bonds of friendships and communal living. One of the highlights of the five day festival is Iganede dance. It is separately conducted in Eha, Eguare, Izogen and Ukpogo lasting up to 18 to 24 hours continuously. The climax of the Ihuen festival is the Idugie during which His Royal Highness attired in royal robes with pomp and pageantry dances round the palace and the environs to the admiration of his subjects, friends and well wishers from home and abroad. It is one of the memorable events any visitor or resident of Ogwa would want to witness at least once in a life time
Over the years Christmas and Easter and Sallah celebrations have acquired the status of our traditional festivals as they are marked with elaborate preparations, house cleaning and renovation, sewing of new dresses especially by women and children as well as visits to the town by our indigenes and friends resident outside the Ogwa.
DANCES: Our cultural dances have served several purposes since time immemorial. They are means of entertainment, promotion of physical exercises, communal and group cohesion, inculcation and transmission of the material and non-material aspects of our rich cultural heritage. The major cultural dances are Igbebonelimhin, Akpazi, Ijeleghe, Obodoeribhefe, Asolo.
With a considerable number of our youth population migrating to cities in search of higher education, wage or self employment opportunities, the attention devoted to our dances appear to be experiencing some decline. However, when any opportunity arises, one notes with great surprise and admiration how perfectly these traditional dances and songs are displayed even by our people living within and outside community.
An emerging scenario is the growing importance of disco music, live bands featuring songs and display in Edo culture and Christian spirituals in Ogwa’s dancing and singing landscape.
OPPORTUNITIES: First and foremost, Opportunities now exist for whoever wants to farm or partake in other areas of human endeavors in Ogwa. Okada riders, drivers, artisans, food and drink sellers etc have great potentials making their living at Ogwa. The take –off of the Samuel Adegboyega University has expanded the landscapes of opportunities and possibilities in Ogwa. People who are honest, peaceful, Committed to service, law abiding, will have no regret coming to our community to visit or settle.
Read more about the UNIQUE FEATURES OF OGWA COMMUNITY
About the Author.
Mr. Oboh is an indigene of Ogwa, a retired Director in the Federal Civil Service, formerly held the post of National Secretary General and National President of Ogwa Community Development Association (OCDA). He is currently into Management Consultancy and Chairman Child Care and Survival Initiative, a Child focused non-governmental organization, with core mandate area on orphans and vulnerable children.
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