Background

The myth of origin surrounding the evolution of Oyede community hangs on three distinguished legendaries: Okro, Omo-Ogbe and Athuaro. Okro is said to have migrated from his ancestral place called lyade of the ancient Benin Kingdom and first landed in Uwheru. History has it that Okro continued his migration expeditions for suitable ground for farming, hunting and fishing further inward, which brought him to his original settlement called Ene-uto. According to the history of migration, migrants took along with them protective idols, popularly called ‘juju’. Okro was not an exception; he took with him, his juju called ‘Okpirue’ and installed it at his settlement, and till date, that place, is called after the idol’s name. Oral tradition has it that he, Okro, planted an ‘orise’ (a symbolic tree) at the nucleus of the town, which is still standing till date. According to tradition, during the advent of migrations, the first to arrive at a virgin land would plant a symbolic tree to signify that someone had already occupied it and to inform oncoming migrants to continue their journey to somewhere for settlement. On erecting a hut at Ene-uto, Okro went back to bring his household, which included:

  • Ezie (wife)
  • Odigu (firstson)
  • Aba kpome (second son)
  • Omovo-awai (daughter)
  • Omote-iyede (daughter in-law, wife of Odigu)

It is worthy of note that Okro named his new settlement, OYEDE, after his father Oyede-egbeme as sign of respect and expansion of his father’s lineage to farther inland. Little ¡s known about the legend, Omo-ogbe. Oral record has it that he was invited by Okro from Uwheru to settle with him in his new settlement of abundant milk and honey, for they were allies from ancient Benin. That was how Omo-ogbe came with his wife and his son, Ekoye, and got settled with Okro. Ekoye in turn procreated five children. They are:

  • Uwheruwe who begot Evakero (a daughter who got married off by Okruegwae and they begot Ugbome);
  • Akparo who begot Erie ne and Ichofu;
  • Emuero;
  • Ozakpo; and
  • Onoteru (a daughter who got married off by Oduwe and they begot Oroche and Ukrekwa).

Historical facts overtly pointed that Edo, the father of Athuaro first settled at Unueri-eri, the present Irri community, but because of the murder case he was facing in the settlement, was chased out and later settled at Edheri-eri, a name which was later coined into ‘Edheri’ for easy pronunciation, which means a road leading to Unueri-eri. His clandestine settlement at the place got bared to Omo-ogbe who went for hunting around the location. He saw the indication of some hidden activity that with all that smoke there must be a fire there. Omo-ogbe leaked the information to his host, Okro. They mobilised for investigation, nevertheless, Edo gave them a warmth embrace and since then they became companions.

Following this cordial relationship enjoyed by these legends, namely: Okro, Omo-ogbe and Edo, a conjugal bliss was earned by Okro, who married one of the beautiful daughters of Edo, named Omotiti, a sister to Athuaro. Father and son in-law relationships were established between Okro and the Edo. Meanwhile, series of attacks and counter attacks between Edo and the Unueri-eri people brewed insistently. Unueri-eri had Edo killed in one of the deadliest attacks, which made Athuaro, his son, to flee to Okro for safety and shelter. During a fishing festival at Lake Owoze, one of the richest lakes Okro had conquered to himself, the Unueri-eri people invaded Okro’s abode with the intention of exterminating the descendants of Edo. There they slain Okro’s just married wife, Omotiti, the brother of Athuaro, but had retreated before the arrival from the lake. The atmosphere became unclear and cloudy; there was suspicious and tensions were high and pay-back time was imminent. There was rumour of war! Series of war gatherings were summoned. Athuaro was asked, first, to push inward from Edheri-eri to co-inhabit the area where Omo-ogbe was with his family…and war was ignited. While Okro dished out instructions and guides on how to invade and conquer Unueri-eri people, and stayed back to prepare concoctions and charms towards winning the war, the other two were to be at the war front. Athuaro was assigned to lead the war as he knew the secrets of the Unueri-eri people, and this of course, earned him the title, ‘Oletu’, which means a war lord, an office his descendants have retained till date. Omo-ogbe on his part was assigned the “Oso gba’, that is the one to herald danger signals, an office that has been retained by his descendants. The Unueri-eri people got conquered tremendously; many who escaped death ran away and found new settlements in search of relative peace. And, that is why their settlements are scattered around the Oyede community.

Meanwhile, in his magnanimity, Okro gave out ‘Oweh’ farmland as condolence compensation to Athuaro for the death of his sister, Omotiti, besides the office of a warlord or commander. On his part, Athuaro shared this land between his two sons: Erigbe and Okugbo. Erigbe named his farmland ‘Owezae’ while Okugbo left his farmland after his name, which has been on play till date. Athuaro wielded more power to himself, coupled with his prowess for fighting, pushed more outward and made the aborigine inhabitant, Omo-Ogbe, retreated more inward. Athuaro achieved this feat successfully because of his promiscuous nature; he would always erect a structure for any woman he got entangled with as well as the procreation prowess of his later son, Evuhe whose children were referred to as Ekruvuhie, a name coined to the present ‘lkruvuhie’ which means the descendants of Evuhe. This was how Omo-ogbe started giving way for Athuaro until he found himself in the present Ubieni quarters of the town. Athuaro’s new settlement was named ‘Ofakugbe’, the present Ofagbe quarters, which means he came to join us.

Closely knitted to the above ¡s the report that Athuaro apportioned a piece of land for one intending settler to occupy without the knowledge or consent of Okro who founded the settlement, unlike before. A decision was reached by Okro and his kinsmen to demolish that illegal settlement on an agreed day. Okro’s second son, Abakpome, unveiled his father’s plan to Athuaro who in turn laid siege for these emissaries. Though the illegal hut was brought down, nevertheless, Athuaro’s forces got Emo-uwhe, one of Okro’s frontiers, down and other losses meted on Okro’s forces. Aggrieved by this defeat, Okro resorted to consult an oracle to ascertain what the cause of the defeat was. The result revealed that it was caused by a member of his household. On the knowledge of his father consultation of the oracle, Abakpome fled to Ofakugbe to seek for safety and shelter with Athuaro.

The gravity of the punishments were not to be contended with; as for Abakpome, he was instantly disowned by his father and that he, Abakpome, should not partake in any activity of his farmlands because he made him cede large portions of his land for burial compensations. For Athuaro, the warlord office was not to be held perpetually by him, rather to be rotated amongst the settlers of Ofakugbe henceforth. Okro’s Lineage (family tree):

  • Odigu, Okro’s first son, begot Akpawe who got married to Okpumurie and they begot Ethe. Ethe begot Ududhe, Emewa, Udhemeyo and Egbena. Ududhe begot Everie, the father of Egeme; Emewa begot lnih and lchaku, while Udhemeyo begot Otihi.
  • On their parts, while lnih begot Okrogbo and Ibozu; Ibozu begot Highcourt and Good; Otihi begot Esquire, Cousin and Simon; Esquire begot Isaac, Enoch and Jacob; Cousin begot Job and Jeff; Avudu, the daughter of Odigu, got married to Ogoro and begot Okeja.
  • Abakpome, Okro’s second son, begot Agbaga, Othoku, Unutoka, Ogboje and Oduro. Agbaga begot Unuebi; Unuebi begot Adhazo; Adhazo begot Ogribi, Emu and Udomabu; Ogribi begot Eboh; Eboh begot Sergini.
  • Omovo-awai, the third child and first daughter of Okro, got married off by Okoro, Oviero’s son. She was given ‘Okpa-iko’ farmland as a marriage souvenir by her father, Okro.
  • Omoteowhore, Okro’s second daughter, got married off by Emeha and they begot lkwebohor. Owhaidu who is from Oliye’s family later married off lkwebohor.
  • Akakre was married off; and
  • Edukpo whose mother hailed from Okpe-lsoko. Edukpo begot the mother of Onoga, Esukpo, Enake and other grand-children (all females).

News spread far and wide how milky Oyede was. As a result, it became not a centre for attraction alone, but also for other agricultural expeditions for intended settlers. Migrants sort for permission to settle in the land, and Okro been a magnanimous conqueror, granted the following amongst many, their requests:

  • Ogbaidhe and his family from Uwheru who was alone invited by Okro, solely for farming and hunting;
  • Uwhe and his family from Uwheru/Ehwu mainly for fishing;
  • Iruawai and his group from Uwheru for farming and hunting;
  • Emose and his group from Uwheru for farming and hunting;
  • Emeha group from Uwheru for farming and hunting; and
  • Eruowho from Uwheru for farming and hunting.

The descendants of the aforementioned migrants still dwell and cultivate the farmlands given to them by the legend, Okro. Meanwhile, Athuaro after the fracas ensued for settlement and came with him the following:

  • Uwagwe group and his family;
  • Emo and his family;
  • Eveso from Oleh;
  • Oduwei and his family from Enhwe;
  • lkpawho and his family;
  • Oviero and his family (which included Egbeme, Okoro, and Umuteme as his children).

Egbeme begot Isibo and Avaidia; Okoro begot Ogu and Ewhube; while Umuteme begot Okolobe and Emakro:

  • Uruemu who begot Odibo (who was barren, but adopted Onemu as a servant); and
  • Okruegwae, Owhojoro and Ogoni (who gave birth to the Aluta family).

Oyede community is an amalgamation of three quarters, viz: Enuto, Ubieni and Ofagbe (Ofakugbe). While Okro founded Enuto, Athuaro developed on the original dwelling place of Omo-Ogbe, and of course, could be accorded a co-founder of Ofagbe and he himself 0mo- Ogbe, pushed inward to found Ubieni quarters. These quarters turned to be their areas of abode. One thing is notable here; the name Enuto may have been coined from ‘Ene-uto’, which means the end of the creek, which of course suggests that he came first and stayed at the end; ‘Ubi-ene’ for Ubieni, which may mean the corner of the creek or camp as Omo-ogbe was being driven inward by Athuaro; Ofagbe for ‘Ofakugbe which may suggests, a co-founder or better still, to come and join, as Athuaro was beckoned by Okro to join them. Oyede also has two notable sub-communities, they are: the old ‘Okpa-lloho as it was full of timbers, then later to lwhrekpokpor’ (which means a new village) that was at last christened as Bethel by the Whites, and Okrama. The Bethel (Okpa-lloho/lwhrekpokpor) people, as it was recorded, were forcefully and cruelly driven away from Oyede because they embraced the western culture, which is Christianity. Their constant preaching of the sermon had the adherents to the traditional culture driven to the extreme, got irritated and had those Bethel people lynched that made them settle where they are today. As for the Okrama people, they vied for that settlement to satisfy their fishing expedition. Worthy of mention is the Oyede Compound (quarter) known as ‘Ogbe-Oyede’ in Abuetor, which was ceded to Bayelsa State during the boundary adjustment by the governments of both Delta and Bayelsa States.

Geography

Oyede is one of the largest communifles in Isoko ethnic group today in Delta State. It is bounded in the north by Ozoro, which is the present local government headquarter for Isoko north. In the south by Aviara, while in the west by Irri community and in the east by Okpe lsoko. There are two prominent seasons experienced in the area, they are the dry and wet. The dry season, which begins from Late October to around April, is usually accompanied with strong harmattan (a dusty wind from the Sahara that blows toward the western coast of Africa during winter) that brings with it cold. While the wet season starts from around May to September. This Is to say that the terrains are mainly swampy and lowlands.

Occupation

The mainstay of the people is predominantly subsistence farming, with a few occasion of mkro commercial. The dominant crop is garn production and scarcely plantain producton. They also engage in palm oil milling, local pepper as well as the production of seasonal yams of different species together with fishmg during the raining season, the hshing is communally done m thew notable Lakes, namely lakes Obevre. 0m owe, 0mo owe, Arawo and Awomu. Lakes Oni owe, Arawa and Awamu are grassy. The Oyede kingdom bears friendly tIes with the following kingdoms, namely Aviara, lgbide, Emede and Okpe lsoko. The ties with the aforementioned kingdoms was/is to prevent them from having further wars, rather brotherliness and support for one another. After al, they have inter married in the past and they still do till date.

Cultural And Traditional Beliefs

What was the type of culture and tradition that was peculiar to Oyede and Isoko people in general before the advent of Christianity? The traditional Oyede culture was a complex one, but very adaptable, if not for the interruption of the western civilization that came to adulterate the individual style of living. Every Oyede person believes that the departed ancestors play major roles by moderating the affairs of the family through the intervention of en. Male members of the lineage lived together in a compound and shared a corporate life. The eldest member was usually the head and important matters were discussed and had disputes, settled. Behaviour was moulded on the basis of family attachment and all of the same age group was treated as brothers and sisters, and, so, as equal. Older ones were treated as seniors or ‘parents’ and the younger ones, as ‘children’.

The spirits of the dead (en) were welded into the social group. Law and custom was believed to have been handed down through the ancestors in the spirit world from time immemorial. Seniority was a significant factor in traditional Oyede culture and education. It was not usual to call an elderly person by his/her name. He was usually addressed as ‘Ose’ or ‘Ibaba’ (Father) or ‘Oni/Neweh’ (Mother). The principle of seniority was demonstrated in many facets of life. For example, the older people were expected to be seated before anyone else. And, when a senior person arrived late to a meeting, the younger ones were quickly ordered to vacate their seats and create room for the senior. In terms of sharing, the senior one chose first, whether it is kola nuts, foods, drinks and indeed, anything. As for the sharing of kola-nut, the server picks for the females, whether she is his mother or an elderly woman.

In addition, there is predominantly male chauvinism over the girl child ¡n traditional Oyede and in Isoko society at large. The female child was subjected to play the second fiddle; she played a secondary position. Out of the two sexes, the male was more desired, esteemed and cherished because the lineage is traced through him and his membership of a clan or quarter is determined by the clan or quarter of his father, and not the mother. As a result of the premium placed on the male child, the father becomes worried if he continued to have more female children. He was worried because there would not be successors to occupy his compound (ighe) to retain the family name for posterity. Closely knitted to the above is the fact that the male child (‘onwha’ if he is the only male child) took precedence over all the properties at the demise of his father, in terms of inheritance.

Furthermore, there was the practice of polygamous marriage in traditional Oyede as the number of wives one had were a pointer to one’s wealth, and that they were needed to participate in the economic pursuit and other farming activities like farming, palm collecting, etc of the husband. It is believed that if a married woman is guilty of infidelity by way of having an illicit sexual act with another man outside her matrimonial home, ‘en’ or ‘esemor’ (the spirits of the ancestors) would salute her with nemesis by either striking her with a plague, which would make her confess if she would want to survive or strike her children dead, one after the other in an interregnum. Except that the husband suspects her of any extra-marital affair with another man, without been caught in the illicit act by himself even if she did it, he is always a free walking man. He was free to have concubines (eseh) to complement his plenty wives; nothing dreadful would happen to him.

Moreover, the traditional Oyede stipulated that a man who did not pay his wife’s bride price would not mourn the parents of the wife by way of an in-law condolence visit, in case of death, unlike the married man. These were some of the traditional practices of the people before the advent of the missionaries and the subsequent introduction of the western education in the land.

Government

The people practise a government of gerontocracy, that is, rulership by the elders. It is a system ¡n which a group of old men or council of elders dominate or exercise control. Therefore the in which a group of old men or council of elders dominate or exercise control. Therefore the oldest man became the traditional ruler called an ‘Odiologbo’ to be supported by his council of chiefs, not until now where the new gazette was published stipulating that a son of the Odiologbo who is his choice, could seat and oversees the affairs of the kingdom because of literacy consciousness and wider political awareness . It ¡s appropriate to emphasise here for record and posterity that no Odiologbo had ever ascended the traditional stool without any two chosen children of Okro family who would install him. Besides, whenever a cow is slaughtered for Oyede occupants at the odiologbo’s palace, the Okro family chooses first, followed by 0mo- ogbe and lastly, Athuaro. Thereafter, Bethel and Okrama would then follow suit. Observable is the historical fact that whenever Oyede observes her festival, the white ram is first taken to Okro’s compound before proceeding to the festival rites proper. These, according to records elicited orally, are ways of honouring Okro as the recognised founder of the land. There is also the ‘Odio-eyana’, which is the oldest woman in the community, but strictly for women affairs only. There is also the warlord (Oletu-ode, to be chosen from Athuaro family, which is Ofagbe quarters) and his cabinet who manages war affairs and any invasion by infiltrators. . He leads the people to war in case there was any or when someone got lost in the bush. There is also the Oso gba (to be chosen from Omo-Ogbe, that is Ubieni quarters) who would herald for imminent dangers like war or missing someone. There was also the age-grade called ‘Omotu which is the youth who were poised to maintain the community by clearing the grasses on the roads, cleared garbages from the moats and noted for enforcing laws and order. If for example, a member defaults and refused to pay the fine levied on him/her, he/she was ostracised until he/she complied.

Religious Belief

The traditional people of Oyede were very religious and had strong belief in the active existence of ancestral practices. Before the advent of the western religion, the people believed that the gods were paramount in their protection, successes and prosperity. Though, Christianity, to a large extent had influenced many lives, some still hold the view that without the gods, protection and prosperity are nowhere abound. Even if they believe in the intervention of one of the popular celebrated deities known as Owo-oyede, the worshipping of ‘Okpirue’, which served as the traditional abode to Okro, must first be observed. In short, it heralds the commencement of the community’s festivals. The Owo-oyede is usually celebrated around July and August annually for seven days with the accompaniment of various activities. This festival attracts all interested sons and daughters to come home. It is occasioned by a demonstrative display of the Chief Priest throws libations, while he dances round the shrine. Then, the chosen Carrier? Bearer of the pure white ram lifts it on his shoulders without assistance, which is a pointer to believe that he was actually chosen by the god. He dances round the corners of the community without getting weary with the other celebrants. Thereafter, the ram would be slain and has its blood sprinkled in front of the shrine in order that the god might be appeased and to ask for more blessings in the land.

The trooping to ‘Amawa’ shrine, a female goddess, brings the feast to an end. The worshippers/servers would bath with the water in the shrine with the following beliefs:

  1. That the water cleanses or purges them of their predicaments.
  2. That it makes them prosper in their various businesses or endeavours, especially when one fulfils or redeems his/her vows to come thank her (the goddess), if she blessed him/her.

While Owo-oyede on its part, as it is believed by the people does the following:

  • Protects the entire community from invasions by neighbouring communities.
  • It blindfolds bush kidnappers from killing his children and makes the kidnappers to be caught.

It is also believed that it appears in the form of a lighted lamp to light the way home for any of his children who accidently gets lost in the bush, both at home and in abroad at the call of its name.

Other deities served in the community are ‘Ogene’ that is moulded as if it were a human statute at the centre of the community; ‘Egba’ and the ‘Edhukpe etc

In spite of these deities, almost 70% of the population have been converted to true Christianity. This is to say that, just a few of the adherents to African Traditional Religion (ATR) are still struggling to survive in the midst of the converted Christians. There are over twenty different Christian denominations that exist in Oyede community now, notable among them are: Catholic Church, Anglican Church, Orthodox Church, Jehovah’s Witnesses, Assembly of God Church, Christ Apostolic Church, Deeper Life Bible Church, to mention but a few.

There are, however, pointers that the government by elders might give way for rulership by an ‘Ovie’ (a king) or a middle-aged Odiologbo. The question is: who is the appropriate person entitled to the traditional stool or the crown? Alliances to the claimant to the crown have been formed by the various families traceable to the founder. The tussle is high. But will the people accept the kingship rule or that of a middle-aged Odiologbo, following the antecedents of neighbouring communities that have always been torn by crisis because of the activities of the oil exploration companies that pay royalties to the stool? The throne has become a lucrative seat where one could deaden his conscience just in a bid to grab the traditional Staff. The big question is that: would the kingship government portend peace in the land, love among brothers and kinsmen? Oyede community is noted for her unmatchable peaceful manner she has conducted herself all these years. Will this hard earned virtue gets eroded just in a twinkle of an eye because of kingship interest? Is there any difference between Oyede community and the other neighbouring ones in terms of development and civilization? Have the ‘lyle’ of the other surrounding kingdoms attracted anything worthwhile that Oyede is lacking that would want to join the league of kings? So many questions readily would come to mind when the peace bequeathed on the land by the ancestors are set to be eroded by few selfish persons. But in case of altering the community’s published gazette which specified that the eldest man becomes the Odiologbo, a name which is synonymous to a king, then certain considerations that should tally with the traditional origin of the people has to be looked into. The office of the ‘Ose-ewho’ should permanently reside with the children of Okro, popularly known as ‘Ugbede no wo otor’, which suggests that he is the owner of the land. Then in case of considering a kingship rule or a middle-aged Odiologbo, it is the opinion of this historical chronicler, following the trends of the community history that it should equally resides with the Okro children because it is their birth right. This is not to be rotated, for it will be against the goodwill of the ancestors neither would they tolerate the casting of lots on who is to ascend the throne.

However, the Council of Elders made up of nine members, are to play delegated executive roles or some spelt executive functions in their respective quarters on behalf of the king or a middle-aged Odiologbo. Membership to the Council-of-Elders should comprise the nine eldest men from the three quarters of the community. Also to surround the Stool, are to be instituted Council-of-Chiefs who might play some advisory privileged roles to the king or the younger Odiologbo. Nevertheless, it is of the paramount opinion of the writer that status quo be maintained, that is, government by gerontocracy. Oyede community has known peace since then and it should continue to reign in the land.

Let there be peace in the land…! Let love lead in the land…!

Let there be respect for God Almighty.

Divramredje Lawrence Efeturi

(08063348539, 08050323650)

lawrenceefeturi@gm ail.com