Historical Background

A chronological history of early settlements in Ogwashi-Uku can authoritatively portray the following facts that the Ikelike people from the Bini kingdom were the first to settle in Ogwashi-Uku (see Ben Nwabua, Ogwash-uku Kingdom, 1000 Years of Traditional Democracy and Cultural Life, 950-1914).

Both traditional and empirical sources gives credence that Ikelike people were the first set of immigrants to settle in the present Ogwashi-Uku as against the notion that Adaigbo who purportedly came from Nri in present Anambra State today is the founder of Ogwashi-Uku. So far, no counter claim has been made on this. According to Ogwashi-Uku intelligence report by Mr. J.E Hull, the then Assistant District Officer dated on the 9th of April 1936, the Ikelike people from all indications migrated from Benin to settle where they are found themselves today, because of a reign of wanton persecution of subjects by the then Benin Monarch, Oba Eweka II. The story further goes that at the head was Odigie Ikelike with his younger brother Ado who later founded Adonta, a relatively small village close to Azungwu in Ogwashi uku today. The Ikelike migrants were said to be politically averse and could not, therefore evolve an orderly method of governance even though there were small in number. Jull`s report further went on to point out that because of such indisposition towards an effective means of governing themselves, it cost them the political leadership they were first to settle in. Rather, Adaigbo, the prince from Nri later came, controlled the situation and imposed leadership based on Igbo customs and tradition on them and what later became Ogwshi-Uku kingdom. Adaigbo’s imposed of republican system, however, later gave way to the hereditary system of the Binis. There are nine federating units that make up what is today know as Ogwashi-uku kingdom sometimes refers as Ogwashi Ebo Iteneni. These nine federating units are:

  1. Ikelike
  2. Azungwu
  3. Umudei
  4. Ogbe Ubu
  5. Ogbe Aho/Ogbe Ani
  6. Agidiase
  7. Agidiahe
  8. Ogbe Umu Okwuni, and 
  9. Ogbe Ihago

This arrangement was and still is for the traditional governance in the kingdom and each of these units could, without doubt trace their origin to Benin or Eastern Ibo. For instance, Umu Ochele people in Ogwashi-Uku came from Benin during the reign of Oba Ovonramwen and so is the people of Umu Olu Ishiekpe Ogbe Ihago and others too numerous to mention. The Bini people became disenchanted with all the Kings that ruled the empire under the Ogiso dynasty and by 1121 A.D, Oba Ogiame had sent emissary to OGWANHE (Nshi Adaigbo) to ascertain the strength of the emerging entity. The emissary was said to have met Adaigbo, the Prince of Nri and they interpreted Ogwanhe as that of Bini. Filled with joy that he met a good friend indeed, Adigbo commended the disposition of Oba`s emissary who went further adding Uku which in Bini language means “great” The subsequent interpretation of this therefore means a place of greatness. And since the great meet, the place came to be known as Ogwanhe Uku while the Igbo pronunciation has it as Ogwashi-Ukwu which is also called Ogwanri Adaigbo or Ogwashi Adaigbo.

Traditional source gives credence to the Ikelike Aborigines as having christened the entity Ogwanhe after the Bini tradition of building a small house known as OGWA at the front yard of a natural ruler. In Bini tradition, an Ogwa means royal palace or a royal people of destiny and to some extent; this historical claim could be justified since the culture of building an Ogwa in Bini kingdom is still popular even to the present day.

Ogwashi-uku share some acceptable relationship with present day Igbo bi nuzo, igbuzo or Ibusa which is entirely based on the same sickening stories of Adaigbo, the Prince of Nri who defiled one of the fathers wives and was sent out with his brother Ogboli and some slaves. Around 1091 A.D on this journey to nowhere, Ogboli pot was said to have fallen and his brother Adaigbo had instructed him to settle there.

Demographical Location

Ogwahi-Uku is situated on longitude 6.5244°E and latitude 6.1831°N. It is an Igbo-speaking town in Southern Nigeria in Delta State, west of the state capital, Asaba. It is the headquarters for the local government area, Aniocha South. The population of Ogwashi-Uku, Nigeria is 26,137 according to Census 2006.  Neighbouring communities to Ogwashi-uku are Issele-Uku, Ibusa, Ubulu-Uku and Obiaruku. Ogwashi-uku is ruled by the Obi and the current Obi of Ogwashi–Uku is Eze Chukwuka Okonjo, who is a recognized, gazetted traditional ruler in Nigeria. In the community, we have Delta State Polytechnic and several secondary and primary schools and hospitals.

Ogwashi-Uku lies within the tropical rain forest area of the Niger-delta. The region experiences high rainfall and high humidity most of the year. The climate is equatorial and is marked by two distinct seasons. The Dry and Rainy seasons. The Dry season lasts from about November to April and is significantly marked by the cool “harmarttan” dusty haze from the north-east winds. The Rainy season spans May to October with a brief dry spell in August.

Landmark And Prominent Indigenes

An indigene of the Isseles was perhaps the first non-slave African Immigrant to North America. Reverend Samuel W.Nwadiei Martin came to the United States in the late 1800s. His family and the Issele people had presumed him dead when he came back suddenly as a missionary in 1922. With the help of U.S. Foreign Mission Bureau, he founded Pilgrim Baptist Church, Issele-Uku.

He used this church as a launch pad to found primary and secondary schools within Issele-uku and the environs as well as other parts of the then western region including Ofagbe and Ewohimi. Many of the people attending the convention are the beneficiary of Rev. Martin’s largesse whether directly or indirectly. Moreover, through his efforts and influence, the Isseles have arguably the most immigrants in America from any Nigerian town of her size or perhaps any indigenous African town big or small. Among these immigrants are lawyers, doctors, engineers, professors and pharmacists to mention but a few.

Reverend Martin’s benevolence and philanthropy is yet to be marched by any other indigene of Issele kingdom. His quick intervention with the Federal troops during the war saved Issele-uku from the scorched earth policy that was to consume all the Igbos from Agbor down to the Atlantic Ocean. This policy traumatized the Anioma people culminating in the now infamous Asaba and Isheagu massacres. Issele-Uku became a refugee center for other Aniomites during the war thanks to Reverend Martin.

This convention would discuss how to resuscitate Reverend Martin’s legacies which are dilapidating since his death in 1976 at the age of 106 years. Once again the Issele people are at the cross roads. We need a blue print that would guide our people through the new millennium. Furthermore, the burden is on us not to allow the eternal flame of our greatest son to dim.

Contemporary Issele-Uku indigenes include Emmanuel Ojei of Nuel Ojei Holdings, an astute businessman, General Fred Chijiuka former erudite military spokesman, Mr. Peter Nwaodua, former SS director and a great asset to Issele people, Air Vice Marshall Dike, the current pilot and commandant of the presidential air fleet, Mr. Ikechukwu Odoe, a permanent secretary of one of the Federal ministries to mention but a few.

The Delta State NYSC Orientation Camp is located at the Former Pilgrim Baptist Teacher Training College, Issele-Uku.

Custom And Culture Language

The people of Ogwashi-Uku speak Enuani Language otherwise known and referred to as Delta Igbo. Other Nigerian languages are spoken by immigrants in the community from different parts of the country which include Hausa, Yoruba, Ukwuani, Isokos, etc. As a result of the presence of different ethnic groups in the community, to ensure effective communication, English is also used as a means of communication especially the Pidgin English. Worships and Beliefs The people of Ogwashi-Uku are predominantly Christian especially Anglican and Roman Catholic, there are also large presence of other dominations. There are also a few who are African Traditional Religion worshippers.

Festivals

The festivals of the people of Ogwashi-uku are Eje Alekwu is a ritual festival with a large turnout of masquerades; the New Yam Festival which is the festival to welcome the arrival of the harvest period of yam, the Ine to mark the clearing of farmlands. Festival and the Iwu Festival which is a wrestling match festival.

Food

The major food of the people of Ogwashi-uku is pounded yam and with melon soup. The people also eat garri and other cassava derivative foods, rice and several other staple foods in Nige

Dressing

Men wear white shirts upon wrapper, a red cap with long feathers to match. And the women wear different colours and moods. Their head ties, high on their heads and widely spread like the rump of a turkey. They wore beads as the Bini women from the ancient city of Benin Kingdom.

Taboos

The people of Ogwashi-Uku forbid the eating of Eyi (Rabbit). In fact this is not brought to the community for the purpose of preparing food. Factors affecting health in the community Factors affecting Health

  1. Food Taboos: Many cheap, proteinous food and meat are forbidden for children, pregnant women and lactating mothers as a result of food taboos. Specifically, children are not expected to eat “big” meat or egg because it is believed that this will indulge them and they may start to steal.
  2. Malnutrition: This is mainly associated with children due to lack of awareness of their parents on what constitute a balanced weaning diet, lack of knowledge and skill about the best use of locally available foods, making frequent necessary and unnecessary journey and leaving the child behind or stopping breastfeeding before the child is at least year of age.
  3. Son Preference: This form of discrimination and one which has far-reaching implications for women is the preference accorded to the boy child over the girl child. This practice denies the girl child good health, education, recreation, economic opportunity and the right to choose her partner, violating her rights.
  4. Early Marriage: Early marriage is another serious problem in which some girls are given away for marriage at the age of 11, 12 or 13, after which they must start producing children. The principal reasons for this practice are the girls’ virginity and the bride-price. Young girls are less likely to have had sexual contact and thus are believed to be virgins upon marriage; this conditiraises the family status as well as the dowry to be paid by the husband. In some cases, virginity is verified by female relatives before the marriage.
  5. Violence Against Women: So many women suffer from domestic violence from their husbands and relatives, inflicting in them several injuries.

Resources In The Community Used To Solve The Problem

  1. Rich Agricultural Land: The present of good agricultural land make necessary food available in the community and helps in solving the problems of malnutrition.
  2. Industrial Development: Ogwashi-Uku kingdom has abundant raw materials for industries, large resources of manpower and big commercial center enjoying excellent location. For example, she was self sufficient in textiles, soap-making, cosmetics, etc. This greatly contributes to the socioeconomic status of the people in the community.
  3. Development In Commerce: The history of Ogwashi-Uku people as a dynamic people is most adequately reflected in the field of trading and commerce. The kingdom was a commercial center long before Nigeria came into being. Ogwashi-Uku market also became famous till this day because the town supplies abundant and cheap food-stuff all the year round.  Ogwashi-Uku and its environs remains a major producer of a variety of major important food-stuff such as yams, cassava, garri melon, palm oil and tomatoes.
  4. Schools: Schools serve as a major means of educating the people in the community on issue bothered by lack of adequate knowledge, malnutrition and general awareness of this people and at the same time improves the health status of the people.
  5. Law Enforcement Agents: The community leaders such as the Obi, Council of Chiefs, etc. help in the enforcement of laws and ensure that the rights of people are not violated and at the same time ensure that the people in the community enjoy good health.
  6. Social And Infrastructural Development: The revolution in infrastructure which started after the civil war created the enabling environment which makes Ogwashi a pull center. For example, as a result of improvement in transportation, Ogwashi-Uku market continues to sustain the supply and the distribution of abundant food-stuff at affordable prices to all parts of Nigeria.  The rapid increase in health-care delivery services, both public and private, has contributed immensely in lowering infant mortality and death rates generally in Ogwashi-Uku.