I am Olorogun Dr. Esiri Oyowejiri Patrick, I am the president General of Ogor Kingdom, I am also the Chairman of Nezim Initiative forum of President General of Urhobo region. I am a member of Urhobo historical society I am the founder, president of Urhobo research centre. I am the founder and president of world of peace Initiative, I am of the human rise organization, I am a research fellow, member of aphosentri view of scholars and am representing today the views of scholars and am representing today the views of scholars as far as the origin of Omosapiens as it relates to Africa continent, we are looking into the origin, history and culture of the black man with special focus on the Africa most controversial continent, and as am here, I am the direct son of the Owowa group of the Orowa or Owowa Dynase as we have it as Ogor Kingdom.
Answer:- the views am going to present here represent the Urhobo as we have it today as 24 kingdoms. Out of this 24 kingdoms, we have the most pronounce dynase we call the Owowa dynase. The Owowa dynase have come today to form of kingdoms that makes up the entire 24 kingdoms of the Urhobo Region. The Urhobos, the Binis, the Esans, the Mayids these are group of leaguers that make up the quaw speaking people. These quaw speaking people they are of the pro eldor, the group of people that speak similar lauguages they constitute the binis, the Urhobo, the mayids, the Esans and the Ijaws pass cedelands. All these people make up the proto eldor group of migrants.
What we the aphosetri scholars are here to establish is that in the course of human migration sometimes what we refer to as the great trek of the fourteen century, these people move in emass from the middle east as they move, they move along with their separate leaders, whom we refer today as kings. We will narrow our discussion to that of the binis and that of the Urhobos.
The Binis they make several settlement but the major permanent settlement as we have it today is in Edo territory. In this Edo territory, people have king as we have it today from the Igodomigodos. From the Igodomigodo they enter the Ogiso and subsequent white. In the counter part of these group of people, the Orowa or the Owowa group, these Owowa and the binis were co-migrants that came and settle in the present bini territory, as have told you the binis were in the use region while the Urhobos settle in the use region while the Urhobos settle in the area we know as today as the Udo territory, so while the binis were on their own, the Urhobos were also on their own but in a natural human atropological conflict from century to century there must be increament and explosion of population of the cedelands. It is as a result of these inter-tribal conflict more especially pronounce among the Igodomigodo that lead to crises between the Urhobos and the Edo, to avoid continous crises, the Urhobos now choose to move out to Edo territory, that is the summary of the historical movement of these summary of the historical movement of these group of people. Now we should establish from the aphosentric view that the bini, the mayids, the Urhobo, the Esans were co-migrants there have never be a time in the written record of man that the binis and the Urhobos they are comoseated the Urhobos or the binis, the Urhobo were one time the bini people then finally they migrat, no we should correct the Eurocentric view of history that binis and Urhobos were co-migrants. So sometimes in the course of history Orowa or Owowa as we have it today lead his own people from this Udo territory and his first point of stop over was in taragery. Taragery is the Ijaw country, it was normal in those days, the only means of moving from place to place was through the cricks, the rivers so Orowa move along with nation and stayed among them after sometime, the same tribal conflict, a human being is a human being irrespective of were and how you meet, there must be expansion so the Ijaw nation that he settled also discovered that this type of forceful leader will same conflict that lead to the movement of these people to happen in the Ijaw territory they have to in the Ijaw territory they have to move upward again and temporary settle at the place we call ekao. This ekao is sometimes na in modern history is around the patani creek so they move there, stay there, after sometime they choose to move this time around, sailing through the ocure river upwards finally they move with his people to upland of what we his torians call. Ogovini as we have it today. Now if you check history the movement and settlement of human being we have outline four sources and these sources are:- (1). Autocloc settler:- these group of people, if you check the most leading urhobo authorative history written by Prof. Oyigun Otite he outline these four sources one is this autocloc settler. There is no place on the human’s you do not have people who originated from that particular soil God is God, God created these people directly and the way we found there today they did not move from anywhere, atropological studies have shown this group of people that they did not come from anywhere such people were also here in trhis ogovirin we call them Ogorawaren, they settle in several portions of this place so Owowa meant them so that is the first group of Urhobo people that Orowa meant here, they are original settlers that make up this present entity of Urhobo people.
Answer:- they were speaking Ogorawaren in English you say (old Ogor). Yes if your speak that is the oldest people we have in Ogor today, when they speak Ogorawaren, me and you will not even understanding it. It has no resemblance with bini language, so that is why, we the offspring of this people we said that, these are real traditional settlers I mean autocloc settler who God just created here. That is the first group of people before we talk of these Owowa group of people that meant them, but the most dominant today as we have it is this owowa because as he came in with that force with his people and settle in Ogovirin he over shadow whoever he must have meant here and submerge them see this movement of people we also have another source which we stay.
2. The sudan source:- in those days when we talk of the middle east as far as modern civilization is concern there were no difference between what we have as Egypt today, what we have as chad today, what we have as sudan today we don’t have difference we call them nile settlers so we are of the opinion that some of these urhobo people also come from the sudan area today, you see because if you go to southern sudan, the people you see there today, they are not arab, they are small headed people, dark in complexion, tall and slim and these are features of people that you have across this places am counting today, so the third source of migration of the urhobo is these sudan source, we also believe that as they left the middle east they also make a stopover at life, so that ife source will now make it as the fourth source as the origin of this urhobo people.
Answer:- now we now come to Ogor specifically when owowa arrive here in this Ogovirin he settled down and married two wives.
Answer:- this is the present seat of Ogor kingdom
Answer:- it is Otor Ogor which is the head quarter of the Ogor Kingdom now that is the point am trying to make am saying that when Owowa came in with his wives one of them Oluwa now gave birth to 4 children, Ogor happen to be the first son of Owowa followed by agbara, this people from one mother a woman known as Eruke if you go to Otokutu primary school you will see Erute Primary`school , they born agbara follow Ogor of the same mother then on the other side Oluwa gave birth to Ughene which was transcribe as Ughelli followed by Orogun so these are the four children.
After the death of Owowa, his most senior as expected took over the regim as Ogor king and founded the Ogor kingdom, as at that time the remaining children were still here in this remaining children were still here in this Ogovirin, then thing that make him to migrat from bini and from Ijaw also happen here, it is natural in human being you see expansion, internal conflict so when they discovered that the senior son is growing having wives having these expansion now come in, Ughelli people move and form the Ughelli kingdom which was later later. Then agbara also now move and form the agbara kingdom when orogun, a woman was married to Orogun and gave birth to, this orogun kingdom that is here today is a son of that woman but when the kwale man was going the hunter was going, he instructed him that this my child you are taking away from me is going to give birth to a son, that son should be the head of that kingdom that is what we have as orogun kingdom today.
Answer:- I will recall the name in the course of this discussion, but the major thing I want you to understand is that, the name orogun is the child of that particular woman who they the kingdom after and stand till today, then from this agbara-otor they left agbara-me which is this warri and establish agbara-me which is in warri and today then, they left from mosogar and founded another kingdom there and left jere which is jesse. So today the one man, this Owowa ended up giving birth to 7 kingdoms that make up part of the 24 urhobo kingdom of today.
So namely the 7 kingdoms are:- Ogor, agbara, Ughene, Orogun, agbara warri, jesse, mosogar that is they are more than 7, no they are 7 namely:- Ogor, agabra, ughene, orogun, warri, jesse. How many now six and mosogar that is the 7 kingdom.
Na one man give birth to and that is our pride today that blood brings together, the special note you take is that remaining children they left and founded those kingdom, why Ogor continue from seat from his father from the Ogovie which is the present Ogovie which is the present Ogor tech as soon as those children left, himself move to where we are sitting today that is the first ogor king to be followed by all these kings as you have them.
Answer:- yes
Answer:- after his death, we have other kings that followed to this present 14th king as we have 17.
Answer:- Yes, in Ogor kingdom we don’t have rotation, we don’t shift palace, once that king passes on, his senior son takes over and that is how it has being from time of Owowa to the present 14th king as we have today, whom you are seeing here now. So this is the summary of the movement of Owowa dynase, as we have it today.
Answer:- Yes
I was telling you that God is called Oghene God who give, that is the creator of the universe also created the Ogor people directly manifest himself to the same Ogor people, they express their relationship to their creator Oghene in various ways, prominent among these ways are:- I through the ancestors, then they also serve this God through direct worship which we call Ogheneegodo besides this way which I will explain later, we also have various divinities and passion like we have the ovidors, we have dyamagodi, we have olutuajor and the rest of them, so these are various divinities which the Ogor man know and express as his source of origin to his maker, this most prominent of these traditional religion is the acesstral religion, we are recounting our ancestors as I have told you, then we also know in history that take for example my very self oyowejiri umukoro gave birth to me, then Esiri gave birth to Dubri Aro, at least within the limit as a small boy I recount this 7 ancestors courtesy demands that I recognize their presence and role in our history, it is this process of recognizing their presence and role that we call the ogor traditional religion and this is how the ogor man relates to his maker before the coming of the white man, that is the ancestral religion, beside the ancestral religion we also the direct worship of Oghene Osunobrume, agbadagboruru, Obenotakporuru, these are the attributes what the Ogor man know as the powers that actually created him, when you move out or you bend now, you will see that life tree, they call it Oriki life tree is called oriki in Ogor kingdom when the ogor man planted oriki and oghiye these are life tree, they are only expressing the duration that is a very long life span that their creator gave to them, so what they do, they form a small square, they put yam, cowries and thread it up, in every edewor which is the native Sunday of the ogor man, the people who express their source of origin through oghene which is direct worship, they go and offer liberation by carrying a while small fowl, they don’t use any coloured fowl it is always white the white is a symbol of purity that God Is white that is why they use the white chick to worship God to offer him sacrifice and the traditional regalan of the average ogor man when worshipping God direct is always on white, they marry every other thing you can think around him always white, the buluku and everyother thing they tie is white, they just go there offer these chick to God direct, do this is the direct worship of oghene by the ogor people, which is the second source of worship of the traditional religion. Then beside these two sources the cosmological aspect of the ogor traditional religion is also express in passions, take for example Osunobruwe which is God is being represented by the gods, the gods and the divinities the average ogor man set up shrines, alter which we will go later I will go and show you these shrines up till date, like my place of origin in ogor kingdom, am from ejekota, the ejekota people believe in Olotuejor, this olotuejor have terms and taboos rituals that the average edjekota man observe as his source of communicating with his creator oghene so they build shrines for them.
When you go to Oviri Ogor for example now, the way the ejekota people express this traditional religion, they also have their, it was also that the founder, through dream, through incantation also came in contact with oghene and he was given very big native chalk which they put in that place till tomorrow,. They call it Iyamagode, they put it there, they fence it round and put all those life tree there then annually or occasionally they go there and serve it, so that is the third source of traditional religion of the ogor people and they have being doing this one before the coming of the white man. This is what constitute the traditional religion of the ogor people before the coming of the white man. You known that life is generational I have counted my pedigree just now that Ara. Give birth to Uroro, Uroro to Dubrie, Dubrie to Esiri, Esiri to Umukoro to me and me now gave birth to children, the average ogor person know with on a pitch by accuracy that birth is a source of moving mankind from generation to generation, so when the average ogor man or women grows up his is always very very courteous of maintaining fertility which is the birth, because barrenness redness the population and the linage as a matter of fact it brings your source of existence to an end so birth as far as the ogor people are concerns is as follows:- as soon as the girl or the boy or as the case may be attain the age of production then the family now merge the people together which is marriage as we will discuss it later. The birth which is a source of continuity, the further and the mother as they come together as husband and wife after meeting they produce a child with either male or female as the case may be, in the course of this stay, if the pregnancy comes after this meeting may be of blessing such that the child may, though in those days, people frown at this issue of double blessing as we have it in our modern life, but as time goes on we learn to accept the children that God gives to us. The ogor man knows clear that it is God that gives mankind children.
Answer:- Yes
Answer:- traditionally before the coming of white man, this labour assistance have being inherent in man, ogor is also part of this human entity, in well to do average ogor man, always call for this labour assistance, this labour assistance which the English man later tag as slave, they started with household help.
Answer:- Good good good, you see like though is not too pronounce like the case of Ibo where we have the Osu and the rest of them, the Urhobo man frown that was what I was even trying to explain, the average ogor man in a micro analysis, he frown at this type of child as we talk of them. If a woman is not properly dowry for example and she gives birth to a child we call it omose at this same time if such a child also come from a doubtful source they also frown at it, at the same time this type of children that form this household slave those day traditionally, they also frown at it, we try to disquish between legitimacy, that is this the source of this child, as they give birth to that child they frown at it, take for example a woman that comes today that was not properly dowry then you now born that kind of a thing and a aristocratic urhobo man will just see a child and say come and serve mo e ga whe. You know, this where sources of this cheap labour which finally made into slaves, even before the coming of the white man we have them in Ogor.
Answer:- Actually with the passage of time, we tend to absolve them but between me and you, who know the source of this children of such people we frown at them even if you become the leader of the community they will also say you know where you came from, he will yes.
Answer:- frankly speaking like what we were discussing about birth, when a child is born of the royal blood you know that e seed is giving to him ona omo ovie (this is the child of a king). The same when we were discussing I also pointed out that from father to son that is this source of inheritance and the rest them, the same thing also goes to this death of a king. A king, like I was saying when a king passes on it is a secret act till tomorrow, it is we the scholars that actually dive into it but conventionally which I will comment on, we are told that if a king is called by his ancestors, within a period of 90days nobody hears about it, it is after have joined his ancestors. The intricacies of burning a king is not made known to the public, a lot of things are internally involve, because it is this process of burning a king that leads to the process of producing another king, so it is not something that is openly discussed but it is the, that is when the rituals that is conventional practice are being done secretly, after doing all those things, celebration that the ordinary man will k now of and we do know in our modern palace today that Oke Ovie Ogbaka that is that king has join his ancestors. The various traditional groups after sitting of the king, these various group will come in and perform one form of traditional dance or the other, but of truth what goes behind the scene remains secrets as far the king is concern.
Answer:- if a king goes to adaza as I told you, there is a traditional way of announcing it from the royal source to the most senior person in the council elders, to the most senior in women forum, to the most senior person in age group and the rest, this things are known. That of the chief, that one you can, every aspect of the death and burial have being documented, I have even written a book on it to that effect take for example the okpe kingdom. I mean to say Ogor kingdom if a chief passes on, first and for most family source, when we say family source, the children, the wives and the extended family information now goes round after that, the senior son now take one bottle of Ogogoro with money come to the palace to pass the information to the king that their father has slept, that is the first stage, after that, they now move to the house of the most senior chief with the same drink and formally inform the most senior chief of the council because Ogor Kingdom the chief constitutes the council of chieves take for example this is Ogor chieves and their respective sobiquetes you see, as you have it the first person here:- chief W.O. Abokwo for example he is the first chief that makes up this Ogor council of chief.
Answer:- Nor by order of chieftaincy title taken he is the most senior, it doesn’t go by age but he is the first person as long as he alive, in this our presentation today he is the oldest, first person so, the child will formally go and inform him, then the council of chief through the most senior chief will be surmmoned that one of their chief has passes on. The same son also takes the responsibility of carrying out the instruction from the council of chief. A chief have a peculiar ritual burial that is always accorded him, duty of the council of chief now is to instruct the senior son or whoever they choose to carry that message and he will also bring the message that as you are going do this, do this and don’t do this you see these are traditional ways of buring the chief. The son will actually come and carry out those specific orders most probably relating to the arrangement of the corps, bringing of the robs which he use in taking the chieftaincy title that is the turned he will also be ask to bring his staff, those chieftaincy regalan that his father were using he will be mandated to make them present, then council of chief will come and visit the home and iye in state their person that particular chief that passes on, there are also traditional and conventional practice that they themselves have their own way of buring their colleague they come in call the family people not all, either the senior son.
Answer:- Okay the things that must be presented are:- I that particular thread the king gives to him, the day he takes the chieftaincy title here, it is the king that counted 1,2,3,4,5,6,7 and wear it on him, as soon as he gets to the council of chief, he now pupils that one, then the king in his lifetime, he goes on with this ango but as soon as passes on, they bring this thread back and use it to dress the corps
Answer:- It is not an ordinary but it makes up of thread, so they wear the corps that thread and burial him with the thread along with the regulation that is the way the chief is been buried. In buring the chief, there are some rituals that are also observe, this native cow they call oryen, the children will buy it then a he-goat they will also buy it, the way chief is buried is also differs from other.
Answer:- It is 7 days, because the process of ritual purification of first burial, second burial that kind of a thing, so it takes time, I am discussing traditionally that is in those days when there was no mortuary and the rest of them, that how it was done before the coming of the white man but till tomorrow there is also sacred aspect of it where Christianity can not even differ also, they also observe them. The peculiar sons you know, there are some acts that are rendered by the council of chief and there are also certain things that only the chieves do nobody enters there.
Answer:- Marriage and marriage taboos, if you
the know the traditional process start like this:- there is what we call adoption, asiabotor. When a boy attain the marriage age that statues, he looks round or the parents looks round Eboyi Otayereyor (that is boyi has enter into a circle of becoming a man, so he heeds a wife now is either the parents looks round and spot a girl of the same teenage age, what they do traditionally is, the family of boy you see should be of reputable type, they are not murders that do not originated from them, Insanity have not been recorded there, misfortune death have being recorded there, questionable character like this criminal behavior have not been recorded there, so the, am speaking from both families the move and the female family, they observe theirs, then if it is the male family that goes out, ocorsocial expectation, that there is no barreness from this household, that the family is maintaining fertility record, they don’t have barreness there, they don’t have hard birth that is when a woman family that have such misfortune, it could be natural but when it become very peculiar then it becomes very observable and become more to make a history they do not go because John married there as soon as the woman got pregnant she died with the pregnancy. So so person married there, the man died (Oriweuko) that kind of a thing, so these are, it could be natural but these are misfortune that each and every family is very very courteous of, so when the man or the parents as the case may be goes out, thing search for these qualities that the people or this girl is from a very good home or he is this or that, now, if the child is of underage then they peg her down (esiavtor) estavutor could be ordinary bottle of drink and family visit, to say please on this your child I want to marry her for my son that is esiavotor then if it is done like that for example the family now exchange visit which is egariaye the boys family with his friends will be going there, the boys family that is that age group will go there do farming, bridging you know that kind of a thing even assist the father in collecting palm nut in those day connive ega aye) they want to go and farm, do this they will be going there for years until the girl will reach a reasonable age before they will go and pay the dowry, that is one source of getting a wife, another source is through direct contact, that is once the boy his of age and the girl in question is of age most properbly they come in contact in their own the two families indicating it, they normally the indication of interest comes from the male child, the male child will formally indicate interest which is direct so, when we say direct he goes there compare to that esiavotor where every other person is involve, he goes there indicates his interest and the family will say okay let me go and do investigation, which I earlier mentioned, both side will go on family investigation, after carrying out family investigation base on those things I have mentioned, it they are satisfied, they will now come out clear to obtain the official marriage list.
Answer:- Yes I have one, I will give it to you the official marriage list, I must have left it on top of the table. The official marriage list, I must have left it on top of the table. The official marriage list is as follows:-
I the normal, when we talk of marrying a woman, the dowry day, we enter into the celebration (aroture) I have entered into the age grade because it is the marriage that is this dowry that signifies your manhood and your age grade because the moment you are married it is a sign that you have attain societa intergrity level, so the dowry as I was telling you is just the implementation of the marriage requirement we talk of the three bags of salt for example, that day is jus a matter of calling (Ugwaka Eweya) that is salt of the women, the women will now come, in those day it may be either utoro or other king, so when the deal day come, the suitor come in with all these item, take for example for the mother, the staff, the shoe, umbrella, basin, broom they will now come when they call that number, the otota present will them, then the people will come out and carry them, when it comes to the father the walking strick, cloth, cap, they will mention them and give them to the father, when it comes to the youths, obgirubber and the rest of them which today now is abouit N5,000 and they will bring out the N5,000 call the host and give it to them, when we say obgirubber I once told you in those traditional day it is the rubber plantation that the people clear but today it is moneytised, all these item I have been counting, it is what they put together and call one after the other, they call them, base on the agreed specific amount that we have mentioned that is what is given out to the group in question, that is how they itemized sections of the dowry that they call one after other and implemented as stipulated so that is the dowry at the end of day the agreed amount is paid which is the final seal of the dowry, which is the N120, when you bring out the N120, then they will give u N20 telling you that living or dead we do not sell our daughter for you so we are only concern with the marriage, anytime she passes away bring our daughter back to us, anytime you are tired bring our daughter home come and collect your money, so it is the final instruction that accomplish the dowing then at the end of the day we can now talk of formal excursion which is ayeswien, do we need that, that is circumsion and excursion closes up that issue.
Answer:- The marriage taboos are the most essential aspect of the ogor kingdom culture because the difference between ordinary woman that is a street woman and a house band wife is the dowry a house band wife which we call (ayeuwewy) house wife goes with a lot of taboos take for example the process of excursion of woman to the husband house, on her arrival the most renow convenant between the dead and living ancestor that actually make up that marriage that qualifies you as a housewife is the slaughtering that is the killing of that she-goat, when, it is not the festival or the money and the rest of them, when they excurst a woman to your house at the entry to the house like this, the woman’s people normally three (3) one from the mother side, one from the father side, that is a male and a female that is representing the masculine and feminine, then the most designated speaker the otota which is the osuwa now is very very important in that ceremony, he will come to the middle, the husband people at the same entry will also come in that like manner then they will bring the foot, the right foot of the woman place it on the door step and kill that goat, that blood, they sprinkle that blood on the foot of the woman and sprays on the ground as a matter of fact this is marriage not even everyother thing you can think of this is marriage, that blood that was use in washing the fact before the woman enters bring the ancestors of the man and the living together that is the convenant of the living and the dead and this is how the thing becomes a taboo with that thing done, that woman means a bonafide property of that man, you cannot have extra marital sex, you can do it, if you try it the ancestor will signal their concern by threatening the children you know they will fall sick, telling you they have done something wrong, from there it is you the woman per say will fall, no matter how the children fall sick they will not die, the ansetors are only telling you, you have done something wrong, once the woman get this sign she will now confess and the ancestors will be served, so as soon as they serve the ancestors that sickness will go so what means it a taboo now, once the woman have extra marital sex, the ancestors wave in, the coming of the church tends to differs this taboos is some home but people who traditionally believe in the ancestors, this taboos still stand, take for example the money of your husband, dust because your dowry has been paid, the woman will be held accountable in giving a thorough account of how she uses the husband money, in such a way that if she will act contrary, the ancestors contin those marriage attributes, Insisiation you know just like that, if you are not dowry you are not accorded all those attributes of a housewife and if you are not also dowry you even give birth to children those children become omose, children of cucumbien, they are not entitle to inheritance, then are not entitle to inheritance, then the other marriage taboo is that a dowry woman is given traditional rcognition in terms of inheritance a dowry woman compare to a non-dowry woman compare to a non-dowry woman, take for example in the women fold, a dowry woman help hold post there are certain traditional post to a dowry woman in such a way it becomes a taboo if certain things goes wrong in the women fold, they will look into history, lets us check properly if this woman was dowry, the same process in inheritance now woweauku, the time the man passes away and the woman was officially dowry, the woman will be shared accordly too, in the sharing of that woman is a senior child do not take over precisely the wife of a junior person that is the deceased, it is also vise visa that is what makes it a taboo, if a man do such a thing, the ancestor will also come to play and how do you go and marry the wife of your late junior brother, that is what makes it a very very serious taboo, so these are some of the taboo’s that are associated with dowry of Ogor women.
Answer:- Okay the festivals of the Ogor kingdom, from historial perspective
I narrated to you ogor kingdom, we the ogor people we are proud of our history, this our origin and our culture, at a given time, the entire ogor people come together to celebrate the life of our four fathers that makes the culture, so prominent among these festival is Owhogho, this owhogho is done once in a while and is done as recognition and accordance of respect to our ancestors, it is in this process that our historical atifers shrine divinities are been and worship this eral brings together all the children of owowa that makes up the entire owowa dynase, the whole 7 kingdoms I tell you they will bring their own dance, take for example ogor will bring their ema, agbara will bring ekene, oghene will, just all the kingdom put together, they will form, where we will go later so, the home of our eponimol ancestors they will buldose the whole area clear it down to orodokpokpo, then each kingdom will now pitch tents representing each kingdom also symbolizes the nature of the settlement starting from ogor which is the senior sun, agbara, ughene, orogun like that, each and every kingdom will be bringing their dances, is a festival that brings back the memory of our one time eponiment ancestors.
Answer:- it varies, it is the ogor king, there is a high priest of owowa that is exactly what we are doing now, take for example this owowa am telling you now, this high priest, despit the man is from Ogor here, he goes round to all the kingdom, then after a specified period then abour 20 years for example, then the high priest will meet the ogor king to tell him that the ancestors are calling for food then they will pass the message to other kingdom but because of the coming of Christianity, that recognition and the credense given to it in those days have actually, our modern people are falling short of it, like in my time now, it has not been done, but am seriously craving for it, that is the excess of me setting up the the owowa cultural centre like the way we have odowa cultural centre, yes that is the bases from that is the Owhogho, it is this one despict the fact tria each community have their but that is one that brings the entire children of owowa together.
Answer:- the remaining one are just small small festival yes, but this is the one that binds everybody together
Answer:- why, the edjekota people, like em Otorgo and the rest of them, we do festival of olotuejor, now I was telling you that each community have their own divinity, in case of edjekota, the edjekota people they believe in at a time this living ancestor, Olotuejor surface and brings welfare to the people of edjekota, so the people now commemorte this memory of ototuejor festival, in olotuejor festival they dance, this ejor , which is very prominent in the entire kingdom, so iwhroedor, they dance very very interesting festival which they do annually, olotuejor, the same thing they do in otogor, take for example, the one of otorgor now they also do ejor,
Then if you go to Owhara obo ovie ejor, they also have the same feast, as matter of fact each community divinity have its own commemoration ceremony, that is the festival that they do for it, which is annually too. I told you just now that the king is celebrating , it is still part of our divinities of the palace structure that is the king actually doing (ore ese mo) festival of our ancenstra, that is what the king is doing now, I think by on the 21st oviejor down owhara there will also do the same festival so the festival are many but the major thing is the recantion of the memory of the ancesstrors that is why we call it traditional festival
Answer:- Yes, before the coming of the white man
Yes, before the coming of the white man and even now today
Answer:- Okay, the traditional system of government of Ogor kingdom is hydracicle of which the number one citizen of Ogor people is the king that is on top (apec) he owns the land and the people, then next to him is the president general, the president general handle the administrative aspects of the kingdom all this all servants of traditions, the ceremonial occasion, administration, marketing that is the welfare of the kingdom, that is administratively is being handled by the president general as directed and approved by the king, the ogano gram of this administration is this, the king have palace chief which assist him in running the daily affairs of the kingdom, then we have the Izomo as the case may be traditional key holders that the king consult in the process of ruling his people altogether constitute the palace administration as far as the kingdom is concern then the palace to the community now, in a modern palace where we call the prime minister so traditionally we have a general speaker called otota. It is this prime minister the king use in reaching to other communities, so when there is an issue, the king will mandate this otota telling him that this is what I want, take for example the ceremony, this ceremony use just discuss now, the information passes from the king to the otota who now meet the spiritual head as for as those traditions is concern, the otota meet the spiritual head and talk, then politically now the chieves of kingdom makes up the Ogor council of chief traditionally when the king have issues to tackle if then are oriented use the Izomo, the Iyasere and other person, but if it has to do with the entire kingdom the uses the palace chief to call them and tell them see this issues see this issues, so they help him in running the kingdom at the brother perspective of the kingdom. Then king also in terms of justice there is what we call itaovie, Itaovie is oat of the king, so if you came around you will see the local shrine there, you see that place now, when we go there later you will see it, that Itaovie, before this time if 2 people in the kingdom have dispute contention of right, who is right and who is wrong they come here, then the king will smell those necessary rituals with a feather and pierce it through the ear of the suspect, to prove innocent as big as that feather after the necessary incantation, the moment you pierce it like this the thing will just come our easily the funnest thing you will not see hole, if you pierce the feather and remove it from here without even seeing a hole before you even touch it, the person will start shouting that is called guilty conscience if it is in case of the innocent person as soon as the feather comes like this everybody will now clap declaring that person innocent then when the person is guilty you will see the ear rising with server pain, so that is how we detect crime here and render justice, that is what the king use in administering oat of justice throughout the kingdom traditionally, then we also have what we call the palace judiciary court, the palace judiciary court when there is cases of dispute in the kingdom, the people that is the contestant will come and register there cases here normally it is the prime minister that act as the judge why the king in council underline is the highest and supreme court of appeal, so when issues comes up defendant and complainer put up their cases recorded and they will make Judgement recorded and they will make Judgement when they pass the judgement and the complainer then justice is delivered, then if the complainant did not accept the verdict of the court, then the king that is the judge will now finally make adjournment and brief the king, so a given day the king will now be physically present in court, that is what we the king in council because witnesses and the rest of them has been called before, it is the judge that will now go through the judgement before the king and the king will pass his final judgement, then both parties will be deemed satisfied, so other people from other kingdom they even come to Ogor kingdom in those days when it was even in that ogovirin during the time of Owowa himself and now that Ogor kingdom has been set up independently now seats here either with the king in council or with the otota prsiding recently there was a reform that is more people are added to it, then the another area of traditionally administration take for example the communal issue like going into war in those days normally we have warlords which we call igbu this igbu each community host them once there is a conflict attain that kind of statute, the king will now give an order, that is a royal surmmone bringing this people together to execute the course of that war, if it is within the kingdom there is always exercise of discretion looking into a deal, lets assume a family in this otogor wrong a famiy in edjekota but if it is of criminal type then it is this group of people who now serve as kingdom intelligence, intelligence group that go into it but if it is, that is if it involve life take for example if life is involve in those days, the king will also put a see on this group of people to fish out the particular person like all this adoption or that kind of a thing, it is the group of people that the king use in rendering justice then if there is some, they use traditional means oat and brining in herbalist, they will now use summorn medicine to bring such people to book (ove urhobo sei use) no matter where the person run go they will go call the person and render justice.
Answer:- Yes Yes Yes, am talking about the king and the entire kingdom so that is for that kingdom level then when you break it down now we have the take for example, edjekota for example, the whole edjekota community traditionally have a chairman who is my a co-cousin of the micro-cousin of the kings statutes, he directly he is the overall head of the edjekota community, then the same edjekota still have the council of elders been headed by the most senior man and the most senior woman they make up council of elders, I am talking about the pre colonial administration of the kingdom, okay it is this chairman and the okpakorere that have the supreme authority in running the edjekota as follows:- in edjekota they have the youth group called ighene you know, then they have the women eweya, then beside that they have the age grade where take for example a kind of 18-thrity something, this able body group, from this able body group they constitute the executives organ been headed by the chairman, so it is this same able body group that they now divide and given various port folios, when I say various port folios take for example the same you, that is this able body people that is the warriors they are there, then when we came to local well are maintainence of peace and the rest of them, this youth now, it is this same group of people that also rule them, when it comes to feminine issue, this eweya of the same grade will also handle the affairs, then the same ogbodigbo, I told you of igbo now there is what we call the executioners gkpokpo, it is still the same middle class that they will select those group of people from, like take for example, criminals issue to execute, that is to restore order and peace, it is this special group, it is still the same that form militant group that is why they call them ogikpokpo, there executioner they are the people that executive justice, you understand the point am making, those are the kind of people that they use in running the community, the same thing that they do in edjekota it is still the same that they do in this otorgo, in fact it is a replicate odokpokpo and oviri ogor so this is how the people rule themselves and as far as history is concern, they were very very successful living in harmony with their neigbours we did not up till date we did not record intensive communal clash or kingdom clash more than one or twon cases in those days.
Answer:- traditionally the average ogor person traditionally is average ogor person traditionally is oweiei which is Owho also called oil soup in English, the ingredients are very very simple which you just the oil because that was just the, that agreyan society and what they were,subsistent living was purely on oil, so the ingredients was mainly that oil and uwerin which is the native salt uweraka and the fishes and the meat that they were killing along with the crayfish, those were the things they were using in cooking this oweieri, then that is one of the food, then the most, the second most prominent is amidi still coming from the same banga, ameidi is banga soup, that oweiri is the banga that will be fermented to form oil why ameiditis the soup of banga normally they gather the palm nut boil it, ferment it, and extract the water once they extract the water put it in a dish and boil it before putting the same fish or meat or any other ingredients you can think of and put salt, that is how they cook ameidi, that is the second most important food, then the third common food is owoiwo, owoio is dry soup, when we say owoiwo, is just water, ordinary water now that you just put there, once you put the water, you will now put salt and ferment little garri just to make it thick, so that is why we call it owoiwo so you put needed fish meat as the case may be, that is the third food, the fourth food owhoesha, owhoesha means food of esha, esha means native beans, that is you gather the native beans, you gather it boil it, after boiling you put oil, after putting oil, you use the same native salt in preparing it, so we call it esha, which is food of esha (native beans) these are the prominent food we were eating before the coming of the white man, so when we come in contact with the white we start cooking (emu Igarri) which is egusi soup if not egusi is purely ellain, but it has come to stay, so today we can add as part of our food, emulgarri is just simply egusi, this is the major one then you add the normal oil before adding the remaining ingredient onions, pepper and modern magi, the difference is that this food today is stewed, that is you put oil together before you add your available meat or fish so that is why we call it egusi soup
Answer:- Okay, I am prince micheal Igereasara I am the palace administrator of the kingdom, I am in charge the affairs in running the kingdom on behalf of the royal majesty Okiemute Onajite Ikere the firs, I am his uncle, reference to the question you ask, yes Ogor kingdom is a self sustaining kingdom in terms of agriculture, yes we have hard working men and women even the royal majesty, he has large fishing ponds, he also organize training of fish hatchery to some members of his kingdom especially the youth apart from them, there are other prominent indigenes among the chieves also involves in pontential fish farming and that of agriculture generally if you view delta a a whole especially in urhobo, the woman are involve in cassava farming immersely and ogor is not in exclusion I will say apart from the town itself every other aspect of the bush, cassava is the main product of the people, above all there is a large agriculture farm in the kingdom owned by Prof. Mobogharaye, large fishing ponds, cassava, yams, vegetables and all the rest which occupies about 80acres of land in the kingdom, apart from agriculture aspect there are hotels bumming hotel business in Ogor where the people are fully employed so to say we have pure water industry not one not two, nylon production and terms of marketing various warehouses are also existing in ogor kingdom so we are very self sufficient as a people in view of this we on our part through the president general of the kingdom and other prominent people, we have been making every effort to seek government assistance especially loan through the central bank and world bank project to the kingdom because most of these things are eluding us and we are law abiding citizens, we are a people who are hardworking and receive so much encouragement from our king as well so if government actually extends his hands of fellowship to us surely our types of production towards the development of the states, local government and the country as whole will not be disappointment to the kingdom and the people in general apart from in this kingdom, we have other indigenous people from other states and we said in ughelli local government, ogor kingdom like Washington in united states of America because this is where the other tribes lives in peace, we have been living here without crimes,crime is at the bearest minimum with well organize security outfit, I think I will live it at that yes I will talk terms of culture, we have cultureal value right from time from our ancestors our cultural heritage are still intact even presently as I speak with you, we just hard, we are having our ancient festivals fore father festivals and in two weeks time or any moment from now we will be rounding up the festival this festival usually it attracts tourism people from other states, even sometimes from outside the country which not for this national lockdown, I believe our kingdom would have been filled up with strangers as at now thank you very much.
Answer:- As at now, the festival is a combination of ancestral worship festival and ovieejor diely festival, which have a display of masquerade for a period of 2 days which gathers the people towards the kingdom.
Answer:- Precisely in the head quarters of ogor bkingdom which is otorgo here
Answer:- that is right, we have quest FM and Quest television and it has outfit broadcasting service which spread round the continent so quest FM is very party, I think we only have quest FM industry in the kingdom right now
Answer:- that is an interesting question at the moment, the kingdom is working on fishing farming because an international market edities which has been lying follow for some time is already donated by the local government chairman, because majority of the farmers within the vicinity are into fishing. So the tenderncy of putting fish farming in place is very much at hand I think we have gone far towards this program which is about to be sponsored by Nezim Bank.
Answer:- the kingdom is very very peaceful like I said ogor kingdom is like Washington in united states of America, they are very respective with hospital people, majority of the indigene here is from cross river, akwa ibom, ibo and indigenous people within Delta State, most of them actually left let me say 40% migrated from ughelli to ogor kingdom and kingdom keep on expanding from time to time, more estate are been built, at the entrance of ogor kingdom, there is a place that is adjara layout, oha estate, kpomosa in Oviri Ogor and some other estate, the kingdom is still expanding all these is as a result of peace which people are enjoying with the kingdom
Answer:- that is what is actually encouraging people to move to the kingdom, price of land is very very affordable, very affordable and people are very free without incoprances when they buy the land they develop without any incorprances or violet attack
Answer:- I as the president general of the kingdom, I make contact with foreign investors especially these Chinese community in Abuja in the pre-colonial Ogor we know, they have been into rice farming, so we are trying to go back into the line of our fathers by using the current swamp ranging from the Isoko road down to erwheni axis to Iyede kingdom, so we brought in this Investors because in china, the rise you see today is swamp rice already God has given us a natural vegetation to that effect, so we are calling on national investors to develop our swamp for that planatation.
Answer:- The place I am mentioning now is more than 400 acres of land not even acres because it links, the place am mentioning it’s links from this kingdom to Isoko nation to erewheni and connects the ogwre river to the patani creeks, so the moment this project kicks off only the rice is enough accommodate our youths and every other youths that maybe coming in seek for employment.
Answer:- I may not be too sure now of the current population of ogor kingdom because of emigration, you see civilization is making people to leave the kingdom as a matter of fact when you look at ughelli, erwheni and ogor kingdom, it is barely traditional view even demarcate them now, so most of the people you see today in Ughelli, they are from Ogor kingdom but they and large we still have average of 25,000 people that are residing in the kingdom today that is a minimal yes
Answer:- okay, he partial mention it to your hearing, what happen is this, there was no difference between ogor as a kingdom and ughene as a kingdom as at the time their ebono mods ancestor owowa was leaving in ogorvirin, the land we shared away ogor kingdom and ughene kingdom today was formally one, in such a way that when government choose to site the ogor, ughelli ultra modern market, they put in that ogovirin, I have earlier told you that ogovirin is the collective land that connect the entire children of owowa, so when government site that market there the ughelli people and ogor people know crystally clear that ogor is the senior son of owowa and there have never been a time in history that we divided land, so after building it we now tag it ogor, ughelli ultra modern market so ughelli people are more kin in the ownership and not the operation of the market that have been the root course of the delay of opening of this market, conflict have been until I accept the throne of this president general, we wave the people to ughelli and ogor, we set up a committee and have been stuggling to see how it is re-open, why working on that I took the issue to Upu because. Upu have a forum where the 24 president general meets so we the serving president general of owowa dynase came together and said that let us see how we can re-open this market, they norminated as the chairman in particular our plite of the market, because the governor personally came and directed the local government to see our the market could be re-opened again, so left the burden on me and ughelli president general so as I am telling you now, enforce and turgar of how this market can be re-open, from my axis I presented the market to the forum of Upu after making me chairman of investment of urhobo nation and what you have for him now, the local government chairman, that is ughelli north local government chairman now donates the market to form international fish market hacking to the aba international fish market, so we have put the arrangement in place of how this market can kick off, so they are selling fish, not only local fish market but export fish from this kingdom to the out side world, the arrangement connects The whole world together that consumes fish
Answer: Of course, of course, of course, I have earlier pointed to you that the Owowa you have been hearing of is also harken to Oduduwa, the Binisalso have same, take for example the Oduduwacultural centre so when you go there, you see historical size and stiifers and here and there, so the same things we have here like the site of the Owowadynase, the court, this ogor tech you have been hearing of, when you go there today you will also see the formal court that this present people inherited from the forefathers that we are having, then this sacred land, when you go round bini for example you will some of this sacred land right inside in the city, the same thing we also have here, when you move from this otorgo to ovwodokpokpo by your left, there , that is where we have ayon, ayon means is a sacred land where owowa himself personally dwell. When you move further, we see the same Ogovirin, the site where the 2, 3 kings that I give to you also dual, when you move further in what we call Iwghreovie now that. There is what we call the Ajarahistorical site, like what you see there now this are the things that constitute a museum these are part of building we inherited form our ancestor that make up our Akibes, so this things are three, when you move inward by the Ayon, the real place we buried Owowahimself is such a mysterious site, the type of the grass, how but this time around is not ant hill, when you go, which we will soon be there, no human being can actually explain, if we narrow it down Arowhom happens to be my Ancesstorshe came from this Ogovirinwith staff which he pic down in that Oteriquarter now and that is how Arochildren build the home and that thing till tomorrow is still there, that particular place, the type of water you see there, dosen’tdry, we have been informed that in those days, if your child is sick is just a matter of going there take the water just sprinkle it on the child, even in my father’s compound Ejomafuvwe, these are the medicine the people use in those days that they pass on to from some fathers to fathers which we inherit today in traditional medicine, this researcher that comes from all part of the world we lead them to this place and say this is how our forefathers use this tradition medicine to save their life, time when you go to Oviri, the same thing that happens in edjekotaa also happens in Oviri, the Centre of Ovirithere is what we call Iyamagodethe content of that basket remains a misery, very big chalk, till tomorrow no individual can go to that place and raise that basket and the basket have been there going to 300 to 400 years, white men cam they started buying our gods, they attempted it that is they carried it, but as soon as they brought it to the entrance of the shrine, the thing fell and the people remain there till day break so the news spread far and wide that the white man that station in Ughellihave sent people to go and carry Iyamagodebut they could not. So this are the places as tie happened there so it happened in Otogor, Ovwodokpokpoand Igrovie, so all this size put together form our tourism potential that are calling for development, thank you. The social organization of the kingdom, we have the king known as Ovieas the paramount ruler of the kingdom at the apex, it is monarchical system of government and by the premojinetor inheritance from father to son, the you have the political organization header by the president general of the kingdom which is the number 2 citizen which run the affairs of the kingdom, then we have the social organization headed by the Otota, that is the spokesman of the kingdom, then we have the council of the chiefs known as the king advisers, councilors, eminent citizen of the kingdom headed the most senior chief known as okpakoolorogun head of chief their major role, they serve as councilors to the king and if the king kind of visitation or ceremony, he normally goes, when the king goes out. The chief accompany him as a Counselor, then thirdly in each community chief known as community chairmen runs the affairs of each community and supported by the elders and the chairmen which we call the Ilotu, that is the executive officers that carry out the assignment of each community. These people are known as the Ilotu, so these are the key people that runs the affairs of the kingdom, but the palace which is the royal majesty supersedes, that is he is head of all these communities, all the chairman including the president general, they normally hold meeting within him by that is every two, two weeks to discuss issues that affect the kingdom.
Answer: Women leaders each community have women leaders butt we actually call them marker leaders. You know women are very good in commerce but when the issues of community or kingdom affairs they are the people they always look up to organize other women and in each community court sitting the women have their seat also and discuss the affairs of the kingdom. But in all these they are under the president general of the kingdom.
Answer: Yes, it is the same thing with the youths. Then again we have the security affairs organization popularly called the bakasi under the supervision of the president general as well and being managed by vigilante; that is the security board or security council but they are all under the supervision of the president general.
Answer: The land tenure
Answer: All land of the kingdom, that is the general phenomenon, the king owns every land of the kingdom, but when it comes to transaction, that is sales of the land, it is under land use acr act which is 99 years tenure.
Answer: First he goes to the owner of the land but the community will consent to it then finally your terms of agreement that is deed of conveyance must be endorsed by the king, it is for safety and interest of the buyer. The land tenure of Ogor kingdom is by family that is the direct owners of the land, after the ominous ancestors have founded the place then each family now comes in, take for example my family this is where Idubria is settled, he have his ponds, his farms, agricultural area and the rest of them, whatever you do on land, the parcel of land that he deforest, the family will acquire it through inheritance. So land tenure is purely through inheritance but all put together, when you put all the families together, Ogor kingdom, the way will run our traditional land system the people and the land all belongs to the number on citizen of the kingdom who is the king, that is the point I am trying to add to it, in such a way if a foreigner comes you want to buy, first you make who has this place, directly from the family after the negotiation have been accepted by the buyer and the seller who is the family now, they will proceed to the palace as he rightly mentioned, the agreement will enter and be endorsed by the king who is the final say and authority of the ownership.
Answer: In our earlier discussion I did mention that the traditional communication of Ogor kingdom is as follows: the king pass a royal order, this royal order is through the prime minister which is the Ototathat is the traditional speaker from the king as soon as the king detail what he went to the Otota, then the king will as well give him the specific directive of how these things should get to the grass roots; please call community head, please call Okpakoof Eweya, call of Okpakoof this, the Ototawill now seat in lien with the president general and put Ogor kingdom together everybody will come and meet here. It is the Ototathat will now detail the chairman of each Community earlier pointed out that point to you each community elders, they have the ojikpokpo that is the youths. This things have been put in place in each community so the Ototawill now detail the community chairman, please bring 2, 2, 2, people for example. So when Edjekotais coming, they will now come with their speaker, president that is the community chairman, then most senior man, most senior woman as the case may be, then the youth leader as the case may also be, each community will now bring these people, so when all gather here, under the huspissi of the president general, then the Ototawill now pass the information, quoting his majesty, our king have said that so so thing should be carried out, take for example the on-going feast Owhorofeast, the king has said that each community should raise N25,000 each for example, bring so-so number of man power, do this, do that, you know as soon as the otota pass information to the head of these community, they go home and hold their community meeting, this time around gathering the, take for example Edjekotakkgwobge (they just put all the community together mostly Edewor, everybody will know how pack to the community town hall, then the people who presented in this meeting will narrate to the Edjekotapeople, this is what thee king want so step by step the narrate they narrate the wish and command of the king and how it should be done, that is how the information passes from the king to the grass root, that is the communication system, then to make it effective now each community have a town crier after the general celebration the chairman or president as the case may be will now instruct the town crier to make the announcement, the if it is something criminal for example like what is saying, the age grade that body of viable men that is Ojikpokowhich is the youth information will come from the king to the president, the president will now p[ass the information to the head whom will not call his people to the desire of the king then you, in case of emergency for example the king also call the Ototaor president general then we will now use discretion what do we do it seems this thing is emergency okay let’s use the modern speaker those people that goes round so we pay them 1 or 200 then immediately the person now goes round the community and announce through the public address system, so this are the various means through which information move from the king to each community that is from top to the grassroots to top, because it is a two way traffic, on if Edjekotahold meeting and the particular things is beyond them we have pointed out to you that the king owns the land and the people, underline one issue, the king have a final say as far as kingdom issue are concern, so anything that happens in Edjekota, it doesn’t end there as soon as the chairman gathers the people they deliberate on how that issue, then they will now send the community messengers, that is the 3 quarters they have speakers the same Ototathat they have the overall head so, each community also have, so these 3 people from 3 quarters in Edjekota, am using Edjekotaas a case study, so they in turn appoint a general speaker, it is that speaker that the whole Edjekotapeople will mandate to come and let the king know that how Edjekotapeople deliberate on it so that the king can finally place a seal on the decision this is one, then two if it is something or an issue that require diplomacy, it is the community head that the Dejekotapeople will now mandate to come and meet the king so this are the way communication goes in the kingdom before the communication goes in the kingdom before the coming of the white man.
Each community have town hall meeting every 7 days of the week which is also known as the market day, on that day the elders and the chairman will sit to adjudicate on matters that affect market and individual people take their cases there to report and adjudicate upon them dispense justice accordingly, whereby in any case if the litigant is not satisfied within the community level we have an appellate body known as the king bench where you are sitting right now comprises of people from each of the community, they seat and have a chairman, once this matter is settle here this is the final place of adjudication, if you are still not satisfied that is why you can now appeal either to the customary court or magistrate court and other court of competence registration and may be, if you take your matter further there that court can as well make reference to this court for their record findings of lead to dispensation of judgment and this court will as well apply it there, in the nutshell this system you cannot on your own just take somebody to court outside the kingdom until you have exalted every means before you can take you matter elsewhere there is also a traditional ojuju an order means of summoning people, somehow the kingdom does not really encourage it. First of all you must take your matter before this respective elder sitting and this court if you are not satisfied, you want to seek the deity you must seek permission then they will allow you to go there and when you decide to do that you first of all seek the deity of the kingdom, you cannot just go outside the kingdom to seek deity, it is the one here you are not satisfied with you can now say okay I will take the matter further, in in the long shell, there is relative peace within the community because you must make sure you exhaust every means and we a fully assured that before you pass through all this process you must be satisfied with whatever your desire is, so that is the judicial aspect by means of communication. This is the royal highnessIgereAgara the second, he is my biological father, then this is his royal majesty OnajiteIgereAjara the third my immediate elder brother then the three royal house of past kings, for example this three statue you see here this is Ugbede, Ugbede gave birth to Ajara he is Ajara the first, then Ajarra the first gave birth to IgereAjara the second, do you get it now it is clear to you, now as it is, very soon, this statue will be laid down then Ajara the first move here then the last king will move here, then that king that just pass away the statue will be at the Centre so what am trying to say is this royal house is outside the royal family that is then, but as far as it stand is still part of the royal family. That is one of it that is colonial house to be precise, this thing they are not meant for fun at a time a king use it, as you see it there is a symbolic expression that their forefathers as far as this line is concern uses it and you can see the modernization that is he point you will take note, this colonial this is the middle gate between this and this and this is the modern one of it, thank you that is traditional royal home.
Ancient crown
Among this
Many kingdoms do not have historical honestly we appreciate what we are seeing. If you go to Agbara, as big as Agbarais, I think there is one like this, but government is not encouraging this. This is the ninth king, what is the name? What you see here now has been like this for the past 700 years as you just see it like this. They modernize it, when it come to your turn right now, we are even planning when you go to Bini, you see 1, 2, 3, 4, 5, represent Isetias you see them like this, this one now how I which we call the high priest now, this the king is associated with Obodebo. The king the whole of his regime is here you see how Agbarais split and every place in Agbara.
No amount of invitation, when someone is pushing you and you are from this kingdom you enter this place that is final is like biblical asylum, if you are pushing you Ogorson or daughter, the moments he gets to this place, you know in those days there was not difference between here and that village it is as a result of criminal deforestation of Otogorpeople and make them to put all this building here if not from here like this even extends to that side to down to where Ajaramove from so, all constitute what we call the Ogorthat is the OwowaAyonthat is in those days. You know life has spoilt now, people have no conscience again if not.
This is the traditional hole, in that traditional hole when people that died mysterious death, this where Ogortabbos starts from, a person that commits murder, they bring the person here. In those day a person that dies a chicken pox or mysterious diseases they will bring the person here, then the woman that dies with pregnancy they will also bring the body here thenanybody in Ogorkingdom that is believe have been killed by the gods that is that, that type of wrong death, they will also bring the body here, then the most important thing those other people that they use they will bring the body here, so those period that they were talking about human sacrifice you know those kind of things, this is the sit of those people, such that till tomorrow if you pass like this now, it did a work recently here we call it sympathy of the mysterious link, if you reach there today, the water of that place is dark green and it has been like that for the past 3 to 400 years it doesn’t rise more than that, it doesn’t dry more than that you see so, the way they drop these things, it also have a healing power, this place they deforest now, this is the abort of our traditional botanical garden, all forms of herbs you look for in OGOR kingdom, you come here and pluck it, for example the most famous herbalist in Ogor Kingdom one Ikpamause to come from Edjekotato come to this evil forest, the name of that god is Aduri, that Aduri is believe to in fact that Aduri obtain a statue of a clan gods so to say, Aduri was a high priest co-serving like what we do with Olotuejor if we still have time we can go to Olotuejorshrine so this place you are seeing we are looking for a means to fence it round like this down to kpo so that we can preserve it because this issue of deforestation it makes the medicinal herb or plants to die away, fire also affect so by the time we develop the Owowacultural centre the foreign visitors will come and we will show them how we traditional take care of this illness before the coming of the Whiteman as am telling you now if we move round you will see the formal place where we have those Akanamudoyou see Elowo in those days, the root and stem of those ancient trees are still there we preserve them for the foreigners to see because there were not hospital, no cortage you know, but the moment someone is sick or a woman wants to deliver the herbalist will just enter here pluck the leaf go and work on that woman and the woman will give birth that leaf encase the leaf is called Owuru is here and it is this Owuruonce a woman is having difficulty in giving birth, you will just come and pluck leaf so we still preserve yes we still preserve it, so these are the things we actually want to tell the outside world when we talk of alternative herbal medicine practice, this is the traditional botanical garden where Ogorpeople rely on to get the herbs to do our traditional medicine this is one of them and there is another one, the one that Owowahimself use in fighting war this an blocking all this Ijawpeople from coming to the interland is there we still preserve them, we can as well go and see it. You are welcome to the traditional amboat of Owowahimself we are the managers of Urhoboresearch centre lead by me we are been historically inform that Owowause to stay here with the people he came with from taracre it was first settlement to the homeof traditional powers, the gods that lead him all he believe to be reside here, today we have a high priest known as Owowapriest, the Owowapriest is the one managing our Owowasecret aboard of settlement, it was believe that all his warriors that is important people he use in ruling the kingdom here use to be the orchestral where everybody gathers. If the priest were to be here now we would have gone round each and every tree here that symbolic one of Owowapowers, it is believe that we traditional people the 7 kingdoms you see as they are today are have their taproot from here, so here is arken to what you see in BiniiFe and every other place, so this is the home of Owowaour eponymous ancestors.
Answer: what we have, here, here, is a central shrine of Owowa, this is the central shrine, then where we are coming from. When he died they buried him there, the point am making is this, in his life time as a king he lead all his people, seat of administration all the traditional things he was doing them here, that makes the difference then the place I point to you the other time is after his death that the whole children all those Ughene, Owowa, Agbaraand the rest of them were staying with him, but when he comes to traditional things, this is the centreas far as Ogorkingdom is concern.
Then when you pass this road now, what you call theOwhoreriver today this is the traditional root that leads to the Owhore; we can conclude that when the man from there because we are the one drawing that conclusion that he built tent here this road is not just here today, this is place if you move here like this you will now see that particular thing you saw on top of the grave, in those days they stretches almost from here to where we are coming from. Which constitute land and it was said that everything from Pataniwhich they call Ekaouse to be a navigable river but as a result of interference, slave traders, the Ijawsthose people that they have conflict with who were constantly coming to make problem with him he now use medicine to block a very large portion of the river, so today when you move this place you see the place it is no longer navigable until you move further to the Edjekotajunction of it from there to Erwhenicall it Ewenwhich is not likely to a link but from Tara.
Answer: Hello my name is Gladys Ogbibugho my father’s name is Ogbibugho but the name this juju gave to me is OwayekeriYangal in OviriOgor Kingdom, we are in July no our festival is coming few days from now you can see this juju have many women he marry as he can because he is a king, although this juju have many places, we serve like places in Osejor, he have in Arebor, he has Umugbe, he still have Irihe Emeje, he still have Ebejoro, he have Uduojarovie, he still have Oforkothose are the names the juju gave to us, the titles we answered here, then he still have the Asasayou cun see the Asasahe is standing by me here, he still have Agbene, he have ore Ugheughe, he have Owaekiri, he gaveOrekethe Orekeis one who open door for us when we want to enter after the feast, good things come, then he still have who again now marryEwa, you can see me with the dressing then at the end of the day when we are coming out for the feast the king will come and then we will embrace each other at the same time, this festival are going to do now, we do it once in a year, then when the king will come he will only see Osejorface to face once in 3 years not every year after this year the king is not coming out but year 2022, the king will come out again that is when the Osejorand the king will embrace their selves, they will see each other this juju have many rules and regulations, we don’t eat garri because we are wives of a king he present us as a wife, so this is all I know about the juju, if ever my father has others to put, let him continue from here I stop. I thank you.
Answer: I can’t remember, okay my father will do that. It is almost, okay lets say it is the time of Eridithe king, so e don tay for many years now, more than 300 years ago so e don tay we still have masquerade different types of name, they will dance
Answer: Yes it is whole clan, the whole Ogor Clan, Oviri, Edjekota, Igre, the whole clan. They are four clan. Then this is the direct confirmation of what I was telling you that those life tree you there, each king have its own traditional way of ruling his people and there from day one they have been a god that is assigned for each particular king this EridieI have shown you from the calendar I gave to you, this was how Eridierulehis people and that is what we still maintain till tomorrow and that is what make us Ogor people separate from any other people, so when any white man anybody in this world come here you mention Eridie, okay Eridieis 1792-1997 in his regime how did he rule his people then we will now call on the people who are presently seeing who are now talking to you, the high priest is there, Ose, is here we call him Asasa, I am the Owaekiri. I am coming out with different dressing any attires, men, women, Adagbaanyone I can put on, I can do it that very day, so the festival all those festival, traditional administration all those medicine I show you, as you can see this is our daddy the chief priest we call him king here, he is the one controlling us them here, because he is the king, you can see him, he is tall, handsome, huge everything about him is cute.
I am the high protest Ugbede I of Ogor Kingdom. This is my own kingdom, the juju we are serving is called Ugbeteand he is the chief protest we serve it to maintain the whole kingdom to take care of everyone and he is here to save them, as you see us the feast of the kingdom is now at hand, we will do it on the 27th the day we will dance till day break, on the 30th me and the highness of the kingdom go enter the community then to bless everyone that come, so as you see me I am the chief priest of the whole community, this is my member and they call me UgbedeI of OgorKingdom. Thank you very much.
So definitely we will try to mark the date so we can