Ughievwen: Her Princes and Maidens
------------------------------------------------------------

The annual Ọgba-Urhie Traditional festival was recently held in Otughievwen, Ughelli South LGA of Delta State. Ughievwen is one of the traditional states of the Urhobo people and one of it's largest too, consisting of over 32 towns and villages with Otughievwen(Otu-Jeremi) as it's capital.

Who or What is Ọgba-Urhie?

Ogba-Urhie is a central symbol of the Ughievwen people. The word Ogba-Urhie literally means 'powerful one of the rivers' and true to that name, Ogba-Urhie is a water deity, god of wealth, prosperity and protection and very importantly, grand patron of the Ughievwen.

It holds similar significance like Olokun does for the Binis, Athena for Athens, Owhurie for the Agbarha-Ame, Apollo for Troy as the case may be.

Epha r'Ughiẹvwen

Ọpha is a word which means 'a maiden going through or recently undergone her rites of passage'. It can also mean 'bride' in marital contexts. Epha r'Ughiẹvwen are thus the maidens of Ughievwen. From time immemorial, the Epha of Ughievwen have stood out because of the high level of glamor associated with them and the attention they commanded not only among Ughievwen people but throughout Urhoboland and beyond. This festival of 'emetẹ ẹyavwọn'(female right of passage) is a major feature of the festivities and as a result, Otughievwen is one of the very few places where the practice still holds sway. Across Urhoboland, the practice is largely extinct!

This background is important because you find many people, including Urhobos, surprised and even alarmed that something like this(involving young women parading with partially unclad bodies) is still going on but it used to be a very normal thing- infact, it was a great honour for a woman to have undergone this process and in Urhobo traditional society, families did all they could to ensure they did it for their daughters who were of age with all the required rites and all that it may cost.

Urhoboland is highly Christianised and the spread of the Church, coupled with the regrettable demonization of certain aspects of our culture has contributed in no small measure in eroding some of these things.

However, the devotion to Ogba-Urhie has greatly helped Ughievwen stand out as far as emetẹ ẹyavwọn is concerned.

In those days, the epha were treated in similar fashion like the girls of the 'fattening room' among the Ibibio as they have come to be commonly known. As parts of the process, they're circumcised and parade their beauty for the world to see on selected festival days. Skins smeared with isele(camwood) and ugboro(special ointments), they appear in procession with unclad upper bodies. Within this period too, they receive lessons on family life, history of the people, etiquette of womanhood, gender roles, public demeanor, private conduct and all that is necessary to equip them for adult and married life.

The Epha are of 2 categories; Ọpha v'ibiegba and Idiaware.

Epha v'ibiegba are those who undergo the process as young, virgin girls, totally innocent of sexual exposure. The ibiegba with which they're described are metal ornaments of bronze or brass which they wear on both hands as marks of distinction. These ones are regarded more honour and prestige.

Idiaware are those who pass through emetẹ ẹyavwọn as non-virgins, pregnant women or those already with children but were not able to do the rites before childbearing. Nobody is excluded.

For 3 months exclusively, the Ọpha will do no work. Her maids are on standby and at her service. She will live in a room solely dedicated to and designed for her, she'll eat the choicest meals specially prepared for her, made of the best fish, game and other ingredients, dress in the best of clothes and be adorned with rich jewelry. Even a new bathroom is constructed for her where she's bathed by women at her service, a new bed is constructed for her too, custom made.

Around this time also, she occasionally goes out to sweep strategic locations in the community. This occasional ritual sweeping is the only exception to the no-work rule. She's taken to major markets around where she'll show off her beauty, buy goods and receive favors from admirers under strict regulations. It is little wonder then that they're mostly married around this period because suitors throng their father's compound especially for the very beautiful ones among them. Is it any wonder then that the same word, Ọpha that describes that state have also become synonymous with bridehood? The glamor of the Ọpha r'Ughiẹvwen is just over the roof!

Otughievwen for centuries, have been more or less a Mecca or Jerusalem for all people of Ughievwen descent and many others. The Eki r'Ughiẹvwen(Otughievwen market), the Ogba-Urhie and it's endless streams of devotees, together with the traditional institutions of Ughievwen people which are closely tied to the Ogba-Urhie have all contributed to the popularity of the town overtime. It becomes more beautiful when we consider that for Ughievwen people, whether it's your father, mother or grandparents that are from Ughievwen, as long as you can trace your ancestry to any Ughievwen compound and community, you're eminently qualified to pay homage to, and to obtain any of the titles that come forth through devotion to Ogba-Urhie.

Princes of Ughievwen- Traditional Socio-Political Organization

Ughievwen traditional society is highly republican in design and outlook. At the community, town level, these institutions hold sway like in other Urhobo communities

Ekpako - Elders
Eghewya - wives married into the community
Emetẹ - daughters of the community
Uvwiẹ- youths amongst others

At the central or clan level however, Ughievwen is organized along 4 societies at the apex. They are;
Adẹ, Ẹbo, Igbu Otọ and Igbu Eshovwin. Each with it's own Ọgwan(hall) in Otughievwen and it's own unique hierarchy.

Adẹ are a class of chiefs and aristocrats

Ẹbo are priests of the realm

Igbu Otọ are in charge of dispensation of justice in the land and among her people(more like judiciary/police)

Igbu Ẹshovwin lead the military wing, warriors whose duty it is to fight battles and to defend the potentate of Ughievwen against aggression, on land or at sea.

In precolonial times, before Ughievwen instituted the office of the Okobaro(traditional ruler), These 4 Ẹgwan(sing. Ọgwan) represented the highest political, religious, judicial, legislative, executive and military authority of Ughievwen traditional society.

Doghudje, my great great grandfather of Urhiephron town was an Ọbo of Ughievwen. I digress.

Each Ọgwan has it's own head, the oldest title holder, called Odede. Among these 4 Idede, 1 is usually elected 'primus inteperes' and becomes automatic overall leader of Ughievwen.

The first Okobaro of Ughievwen, Chief Ugen Eyagbologha was a member of the Ẹbo and Igbu societies, the 2 of which he lived long enough to lead as Odede. He eventually became the Okpako Orere(oldest man) of Otughievwen. Such a man he was!

Title holders are held in high esteem and till today, it is still a thing of great pride to be vested with the Adẹ chieftaincy title for example. The glamor and beauty of it all is nothing but spectacular. As the song usually sung during processions at chieftaincy celebrations goes; "Ughievwen a ya d'uvie, me rhire- Ughievwen where royalty is obtained, here I am". Ughievwen people know how to put action to that statement. I remember experiencing how a neighbor of ours who obtained the Adẹ title in Otokutu was celebrated. Pomp and pageantry. Weeks of celebration. Royalty in full display.

Today, these traditional institutions don't weild the powers they used to, but the ceremonial aspects of them, still remain very much intact.

As for Otughievwen, the practice of traditional celebration of maidenhood will continue for as far as Ogba-Urhie receives devotion and Otughievwen maintains it's place of importance among Ughievwen people and affiliates.

Aladja, Otor-Udu and Orhuwhorun in Udu are examples of other places where this practice still holds sway encouraged by the deeply entrenched traditional institutions too.

This period of endless rains is characterized with festivals across Urhoboland. A good time to be home.

Infact, during the Ogba-Urhie celebrations, especially where the processions will take place, it is unheard of for the sun to be seen. The rain makers are usually on ground fully, firing on all cylinders.

We're told too that before the totem of Ogba-Urhie is carried for procession, it must have rained to a point where the water of the river reaches a certain level above which it must not pass, below which is must not also fall, else, Odede faces sanctions!

I look forward to attending this festival and making proper documentations someday. But for now, I connect with my people in songs of festivity and in honour of our great men and women who have gone before us.

Ughievwen! A peculiar people with unique language, a land with beautiful geography, exotic taste in food, great dress sense, good music and dance, resilient culture and many more. My first point of inculturation. I love her to pieces!

Om'Ughievwen, om'ufuo!

Ughievwen adoooo.

https://www.nigerdeltatoday.com/ughievwen-her-princes-and-maidens/

Ughievwen: Her Princes and Maidens
------------------------------------------------------------

The annual Ọgba-Urhie Traditional festival was recently held in Otughievwen, Ughelli South LGA of Delta State. Ughievwen is one of the traditional states of the Urhobo people and one of it's largest too, consisting of over 32 towns and villages with Otughievwen(Otu-Jeremi) as it's capital.

Who or What is Ọgba-Urhie?

Ogba-Urhie is a central symbol of the Ughievwen people. The word Ogba-Urhie literally means 'powerful one of the rivers' and true to that name, Ogba-Urhie is a water deity, god of wealth, prosperity and protection and very importantly, grand patron of the Ughievwen.

It holds similar significance like Olokun does for the Binis, Athena for Athens, Owhurie for the Agbarha-Ame, Apollo for Troy as the case may be.

Epha r'Ughiẹvwen

Ọpha is a word which means 'a maiden going through or recently undergone her rites of passage'. It can also mean 'bride' in marital contexts. Epha r'Ughiẹvwen are thus the maidens of Ughievwen. From time immemorial, the Epha of Ughievwen have stood out because of the high level of glamor associated with them and the attention they commanded not only among Ughievwen people but throughout Urhoboland and beyond. This festival of 'emetẹ ẹyavwọn'(female right of passage) is a major feature of the festivities and as a result, Otughievwen is one of the very few places where the practice still holds sway. Across Urhoboland, the practice is largely extinct!

This background is important because you find many people, including Urhobos, surprised and even alarmed that something like this(involving young women parading with partially unclad bodies) is still going on but it used to be a very normal thing- infact, it was a great honour for a woman to have undergone this process and in Urhobo traditional society, families did all they could to ensure they did it for their daughters who were of age with all the required rites and all that it may cost.

Urhoboland is highly Christianised and the spread of the Church, coupled with the regrettable demonization of certain aspects of our culture has contributed in no small measure in eroding some of these things.

However, the devotion to Ogba-Urhie has greatly helped Ughievwen stand out as far as emetẹ ẹyavwọn is concerned.

In those days, the epha were treated in similar fashion like the girls of the 'fattening room' among the Ibibio as they have come to be commonly known. As parts of the process, they're circumcised and parade their beauty for the world to see on selected festival days. Skins smeared with isele(camwood) and ugboro(special ointments), they appear in procession with unclad upper bodies. Within this period too, they receive lessons on family life, history of the people, etiquette of womanhood, gender roles, public demeanor, private conduct and all that is necessary to equip them for adult and married life.

The Epha are of 2 categories; Ọpha v'ibiegba and Idiaware.

Epha v'ibiegba are those who undergo the process as young, virgin girls, totally innocent of sexual exposure. The ibiegba with which they're described are metal ornaments of bronze or brass which they wear on both hands as marks of distinction. These ones are regarded more honour and prestige.

Idiaware are those who pass through emetẹ ẹyavwọn as non-virgins, pregnant women or those already with children but were not able to do the rites before childbearing. Nobody is excluded.

For 3 months exclusively, the Ọpha will do no work. Her maids are on standby and at her service. She will live in a room solely dedicated to and designed for her, she'll eat the choicest meals specially prepared for her, made of the best fish, game and other ingredients, dress in the best of clothes and be adorned with rich jewelry. Even a new bathroom is constructed for her where she's bathed by women at her service, a new bed is constructed for her too, custom made.

Around this time also, she occasionally goes out to sweep strategic locations in the community. This occasional ritual sweeping is the only exception to the no-work rule. She's taken to major markets around where she'll show off her beauty, buy goods and receive favors from admirers under strict regulations. It is little wonder then that they're mostly married around this period because suitors throng their father's compound especially for the very beautiful ones among them. Is it any wonder then that the same word, Ọpha that describes that state have also become synonymous with bridehood? The glamor of the Ọpha r'Ughiẹvwen is just over the roof!

Otughievwen for centuries, have been more or less a Mecca or Jerusalem for all people of Ughievwen descent and many others. The Eki r'Ughiẹvwen(Otughievwen market), the Ogba-Urhie and it's endless streams of devotees, together with the traditional institutions of Ughievwen people which are closely tied to the Ogba-Urhie have all contributed to the popularity of the town overtime. It becomes more beautiful when we consider that for Ughievwen people, whether it's your father, mother or grandparents that are from Ughievwen, as long as you can trace your ancestry to any Ughievwen compound and community, you're eminently qualified to pay homage to, and to obtain any of the titles that come forth through devotion to Ogba-Urhie.

Princes of Ughievwen- Traditional Socio-Political Organization

Ughievwen traditional society is highly republican in design and outlook. At the community, town level, these institutions hold sway like in other Urhobo communities

Ekpako - Elders
Eghewya - wives married into the community
Emetẹ - daughters of the community
Uvwiẹ- youths amongst others

At the central or clan level however, Ughievwen is organized along 4 societies at the apex. They are;
Adẹ, Ẹbo, Igbu Otọ and Igbu Eshovwin. Each with it's own Ọgwan(hall) in Otughievwen and it's own unique hierarchy.

Adẹ are a class of chiefs and aristocrats

Ẹbo are priests of the realm

Igbu Otọ are in charge of dispensation of justice in the land and among her people(more like judiciary/police)

Igbu Ẹshovwin lead the military wing, warriors whose duty it is to fight battles and to defend the potentate of Ughievwen against aggression, on land or at sea.

In precolonial times, before Ughievwen instituted the office of the Okobaro(traditional ruler), These 4 Ẹgwan(sing. Ọgwan) represented the highest political, religious, judicial, legislative, executive and military authority of Ughievwen traditional society.

Doghudje, my great great grandfather of Urhiephron town was an Ọbo of Ughievwen. I digress.

Each Ọgwan has it's own head, the oldest title holder, called Odede. Among these 4 Idede, 1 is usually elected 'primus inteperes' and becomes automatic overall leader of Ughievwen.

The first Okobaro of Ughievwen, Chief Ugen Eyagbologha was a member of the Ẹbo and Igbu societies, the 2 of which he lived long enough to lead as Odede. He eventually became the Okpako Orere(oldest man) of Otughievwen. Such a man he was!

Title holders are held in high esteem and till today, it is still a thing of great pride to be vested with the Adẹ chieftaincy title for example. The glamor and beauty of it all is nothing but spectacular. As the song usually sung during processions at chieftaincy celebrations goes; "Ughievwen a ya d'uvie, me rhire- Ughievwen where royalty is obtained, here I am". Ughievwen people know how to put action to that statement. I remember experiencing how a neighbor of ours who obtained the Adẹ title in Otokutu was celebrated. Pomp and pageantry. Weeks of celebration. Royalty in full display.

Today, these traditional institutions don't weild the powers they used to, but the ceremonial aspects of them, still remain very much intact.

As for Otughievwen, the practice of traditional celebration of maidenhood will continue for as far as Ogba-Urhie receives devotion and Otughievwen maintains it's place of importance among Ughievwen people and affiliates.

Aladja, Otor-Udu and Orhuwhorun in Udu are examples of other places where this practice still holds sway encouraged by the deeply entrenched traditional institutions too.

This period of endless rains is characterized with festivals across Urhoboland. A good time to be home.

Infact, during the Ogba-Urhie celebrations, especially where the processions will take place, it is unheard of for the sun to be seen. The rain makers are usually on ground fully, firing on all cylinders.

We're told too that before the totem of Ogba-Urhie is carried for procession, it must have rained to a point where the water of the river reaches a certain level above which it must not pass, below which is must not also fall, else, Odede faces sanctions!

I look forward to attending this festival and making proper documentations someday. But for now, I connect with my people in songs of festivity and in honour of our great men and women who have gone before us.

Ughievwen! A peculiar people with unique language, a land with beautiful geography, exotic taste in food, great dress sense, good music and dance, resilient culture and many more. My first point of inculturation. I love her to pieces!

Om'Ughievwen, om'ufuo!

Ughievwen adoooo.

https://m.facebook.com/story.php?story_fbid=pfbid02vx6bmyrQh54vfn78VHHsuxMG6GfmtPBvCmEAXDcyBcrGoCeVWqTP2RMtM8vWruoJl&id=100006787170386

Efewestern:
Every ethnic group in the Delta have got some kind of unique and weird dance. Some months back, I made a thread about the power dance of the Urhobo people, today, we will be having a look at the fire dance of the Itsekiri people of Delta State.

The fire dance is a supernatural dance by the Ajagbugbu group that involves stepping and dancing on burning fire without getting burnt.

The dance is presented on special occasions, like the burial of an OLU or the crowning of a new king.

Watch the video below:
https://web.facebook.com/476829076028289/videos/1130790027399227

Urhobo power dance? Please I'm interested in this too, Oniovo.

fratermathy:



Oniovo, do you have the video? I find this cultural display deeply interesting.

I also wonder how they do it. There must be a scientific reason for this, or at least an explanation (logical or not). Even if its "supernatural", I'm curious about its mechanism.

I find it very fascinating too. I'll definitely watch the video. Already on it.

Chief Sam-Warri Essi-Idesoh
(1860-1975)

During the burial I attended recently in Delta State, as we were gisting while cooking was ongoing, we started singing some old songs and talking about some of our heroes past. Urhobo modern history cannot be complete without mentioning the name of Essi so as we got talking about him, his life and exploits, I showed this picture to the deceased's in-law there while she worked, I call her Mama Akpevwe. Immediately she saw it, she exclaimed, 'Yes, na him be this', 'Oshare ogagan(strong man)', 'Short man devil' etc.

Indeed Essi of Igbudu was said to have had a small stature but Papa did great things. From his pictures I've seen, I think he had a light skin too... Not your typical fearsome person by appearance. But hmmmm... From what we've heard, the man was something else.

He was, until his death, the Olotu of Agbarha-Ame, Warri. The Olotu is similar rank to a Field Marshall in our traditional military organization. He is the head of the Igbu(traditional warriors) society of Agbarha-Ame. I mentioned it before elsewhere that until post-colonial times where many Urhobo traditional states saw the need to establish Kingships for themselves, Agbarha-Ame was more or less a Militocracy. The Olotu was the overall leader and protector of the realm.

Essi inherited the title of Olotu from another great warrior called Ogunu. Ogunu was said to have been a skilled and fearless Hunter. The legendary musician, poet and storyteller, Chief Ogute Ottan in his song about Chief Essi said, Ogunu in one of his hunting exploits, killed an 'Adjalakpo'(Leopard if I'm not mistaken) with his bare hands. Before Ogunu was Avwunudu, said to have been so warlike, about the greatest Olotu Agbarha ever saw before Essi. Infact, Ogute says "Egba r'Avwunudu kwa br'Essi ra", In other words, the power of Avwunudu came upon Essi.

Essi's Ancestry

He was the son of Idesọ, Idesọ, son Of Erhikpo and Erhikpo the son of Gborodje who was among the earlier founders of Agbarha-Ame.

It appears too that Essi was related to Ughievwen through Otokutu. He's said to have built a house there in my mum's quarter of Ekrewghwero in Otokutu and I've been told it's his mother he built it for. I'm still unsure how exactly he was related to Otokutu.

What made Essi special?

I think one major reason is that in Essi's face, Agbarha-Ame evolved from a strictly traditional society to a modern society in colonial Urhoboland, Warri and Nigeria and then into an independent Nigeria. Essi was born and grew up at a time when people will travel by treks from Ughelli to Benin-City and move from Warri to Lagos through the waterways by boat, spending several days in the journey, to a time when people drove cars around - including himself.

As a youth, he traveled to the Old Gold Coast(today's Ghana) to hustle and get his own share of the booty in the gold rush. One of the first of our people to have gone that far and returned, if you understand what I mean.
On returning, he left for Forcados, coastal Ijawland, Delta State, still working with Europeans. He must have exploited the seas throughout his working days. On leaving Forcados, he settled fully in his native Igbudu, Warri and led his people till his dying days.

Papa was a man of war. As Olotu, his appearance during the Bi-anniel Idju Owhurie festival was said to have been a sight to behold. He is said to have typically wielded a particular short sword with which he did great exploits. I can only imagine because from what I've seen in Otovwodo during the Idju festivals, the Olotu, appearing in full battle dress, looks so scary, I don't know how else to express it- he carries an aura of death!

On some issues affecting the Agbarha people and Urhobo generally, Essi fought hard, defending the rights of his people at different levels and dimensions- physical conflicts and confrontations, several legal battles especially on matters of land, advocacy at government levels etc. He was indeed an Olotu and fiery warrior in every respect conceivable.

Before Essi died, he was already a legend. Even at his old age, and in his frailty, hearing of Essi's presence or passing by his compound struck fear in the minds of people- he was an awe inspiring man. He lived to a ripe old age of 115 years. He died in 1975 and his burial was glorious. Infact, a holiday was observed in Warri for it's sake. See me wey dey talk sef, my mum was just 5 years old when Essi was buried, Lol but stories of Essi's life and exploits still resonate even today.

He is said to have also had a good relationship with the Igbu society in Ughievwen and in other Urhobo traditional states, Ogute talks about the show the Igbu r'Ughievwen put up during his burial. Why not? A pan-Urhobo leader of Essi's standing will have strong ties and connections here and there. He was called Ọsẹ r'Urhobo - Father of Urhobo!

The Idju battle performance which the people of Agbarha staged in his honour as part of his burial must have been a great spectacle. Yes, with a magnificent show of war, they bade the great warrior farewell. The 'egbada' dance processions, the canon fires, the drama and all that, Ogute talked about them too.

I remember one time in my childhood, my grandma pointing to one old woman in our compound in Otokutu then, a grand Aunty of mine, and telling me that the cloth she's wearing was from Essi's burial. I was wowed. That day, another discussion centered around Essi was held among the older people around. Yes, Urhobo people don't get tired talking about Essi r'Igbudu.

The day I saw Essi's graveside in Igbudu, even as a child, I took a pause and looked at the place. Pieces of information I've heard about him raced through my head, I felt like I was seeing history and greatness before me. I had goosebumps.

Essi was so popular, especially with the several land cases he was executing, or for some other reasons I may not be able to tell, the Late Chief Ademola Adetokunbo, Nigeria's first Chief Justice after retirement visited Warri and paid a courtesy call to Chief Essi of Igbudu. Ogute says Papa hosted and entertained Ademola well and even gifted him a traditional staff to take home for souvenir.

One popular song that always features during the Idju Owhurie festival says: "t'obọna t'obọna, Essi mu'agada vw'ugbenu". It's a testament to the man's prowess in the field of battle. Papa did his bit and eked his name in Agbarha and Urhobo history forever.

For an Urhobo person, 3 prayers and aspirations are basic in this world- Igho(money), Emọ(children) and Otọvwe(long life) and when achieved, a person is considered fulfilled in this world and in the world beyond. Papa Essi of Igbudu was a man of means and died rich, he had many children and lived long enough to a ripe old age. 115 years no be joke. Full package.

Papa was also committed to modern education. I attended Essi College, Warri throughout my secondary education. He established the school on a sizeable land in Igbudu and ran it as a private school until government took it over. So I'm a product and beneficiary of his legacy too, maybe it's part of what inspires my interest in him. Traditional as he was, yet highly passionate about modern education and advancement.

I still look forward to writing a concise biography about him and others like him who I believe have not had much justice done to them and their legacy in writing and documentation.
Your name will never be forgotten, Ọsẹ.

Olotu r'Agbarha!
Ọsẹ r'Urhobo!
Oshare ri t'obọ t'unu!
Ọgba gidogido!
Ugo n'ọfure!

Forever in our hearts, great man. ❤️

Mary, Mother of God.

'When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman, here is your son,” and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.' ~John 19:26-27

John the apostle and evangelist is said to have lived in Ephesus in modern day Turkey with Mary, Jesus' mother living with him as he took direct responsibility over her, caring for her as her own son until her passing in obedience to Jesus' dying wish.

It is in this same city of Ephesus, some centuries later, that the whole Church assembled as represented by her Bishops, in the year 431 AD and relying on her teaching authority, the Church declared Mary the 'Theotokus' - Mother of God.

From the time of that event which came to be known as the Council Of Ephesus till now the church has continually taught and celebrated this dogma.

Today, the world celebrates a new year but more importantly, the Universal Church commemorates and celebrates the solemnity of Mary, Mother of God as she does every January 1st. And she invites all peoples to reflect on and appreciate the role of Mary in the work of our glorious salvation in Christ Jesus.

Happy celebrations.

Hunchogee:

Yes boss , though is PPP sir

PPP? That's better.

Slawormir:
Damnnnnn niggarrr
Isoright

I dey tell you

My mind dey Tell me say all these names na ijaw name

Just Imagine:

Ewhrudjakpo

Biobarakuma Degi-Eremienyo

Them go just scatter consonant. Mix am with vowel. Add fricative. Then scatter am again with sibilant

This one is Urhobo. Ewhrudjakpo!

Ottyn01:
Almost 2 Thousand confirm cases yet no one knows someone that knows someone that actually knows someone that is infected

NCDC SCAMMM

I know someone.

urchcoded:
Guy was handling my dick... My dick Rose he was about to put it in his mouth I summoned enough will power to resist. That single act has had so much effect on me till date. I've not engaged in any gay act but i have always fought the urge cos I'm not ready to be gay till I die.
PS: don't allow any gay advances not even the slightest one, unless u want to be gay

You can't "become" gay in that sense if you're not. Lol. But seriously, you may be bisexual but unwilling to explore the other side. It's still Okay. Your will is yours afterall.

This is really nice.

May you live long, Igwe. God bless your generous Children too.

Hungerbad? Dead? For real?

chatinent:
This agency should minus discharged persons and tell us the actually number of those who contracted the virus remaining; this statistics is complicating everything like it's never depleting.

You can minus it yourself.

TechCapon:


Let me address the issues one by one.

GAY MARRIAGE : God punish LGBT people. You're not welcome in the church because the church is the body of christ. Dirt and uncleanness is unwelcome. Period.

ABORTION : Should be allowed ONLY IF THE BABY IS DEFORMED OR POSE THREAT TO THE LIFE OF THE MOTHER.

WOMEN ON THE PULPIT: Nonsense. Why didn't Jesus appoint a woman to be among the disciples. This is why I love catholic church. Women should not be on the pulpit. I'll never worship in such church.

POLITICS ON THE PULPIT : The world has changed. It's important for churches and Christians to be involved in politics and leadership so that they can make positive impact. Look at the mess Nigeria is today. It's because the church is actively involved and abeg don't call osinbajo here. It's better to have a Muslim there than to have osinbajo there.

All people are welcome to the church. Gay or whatever. It is the experience of the holy spirit that transforms a person into a new creation.

See how you're talking about filth as if you're sinless. �

Good

explosiveskull:
Was this not the guy we were applauding for taking that good decision of cancelling the exorbitant pension scam of the previous government of Zamfara?
Now this is another contradictory scenario showing an inert tendency of selfishness and wickedness on the part of all the politicians who only do things that favour them and will leverage on the gullible emotions of their ignorant fans.

I think the Governor is wise. It looks more like he's pacifying them for their cooperation which i see as a small prics to pay compared to the gain of repealing that law which was only successful through the lawmakers co-operation.

camobri:
Where is his boyfriend?

Is it "his boyfriend" that's celebrating birthday? Wetin concern you sef?

Happy birthday, Alex. �

bro4u:

Nigerians, if she had been keeping mute you'll still be the one to complain... Nigerians are insatiable aswear.

The guy is just joking na... Abeg sef. Loosen up small.

ovieigho:
Yes o..

I greet you oniovo.

davillian:
That's how they will be dragging this thing before you know 4years Don reach

No! This case won't last a year, up to the Supreme Court.

ogatboy:


What is the job of a lawyer?? The judge decides based on the arguments

But there's a limit Lawyers can go. Evidence to your claim in the most important ingredient. Then points and extant laws to back your claim. That's where arguments come in.

ehissi:
Hmmmm.....Ikpeazu is good but Wole is better, I think Adeleke's counsel needs to prepare to make a very strong case because Adeleke may lose. Wole sabi use technicalities against person, that is his strong suit....
Though Ikpeazhu na confirm INEC juggernaut.


Why didn't oyetolz retain Wole's services from the beginning or was he broke?

Wole was there and lost. Dr. Ikpeazu is the boss.

ovieigho:
Omo this guy hired Wole Olanipekun
I'm scared for Davido's uncle ...
Wole is a brilliant advocate ,btw why is this incumbent with a stolen mandate allowed to sit atop a state Wealth?

Wole Olanipekun lost the case at the Tribunal na.

Dr. Onyechi Ikpeazu is the boss here. He's up to the task.

ovieigho.. You must be Urhobo.

• Experts move to address coastal erosion , flooding

Bayelsa State governor, Seriake Dickson, has set up the State Environmental Degradation Commission of Inquiry to investigate the negative impact of oil exploration in the state .
The new commission is made up of foreign experts , diplomats and forensic experts including the Archbishop of York , Dr . John Sentamu ( chairman ); former President of Ghana , John Kufuor ; former member of the British Cabinet and House of Lords , Baroness Valerie Brondesbury ; and a principal at the Fydow Forensics , Daniel Onifade .
Also on the commission are the former attorney - general and commissioner of justice ( Bayelsa ) , Wodu Kemesuode ( counsel); Head , School of Law , University of Bradford , Prof . Engine Emeseh ; professor of Public Economics , University of St . Gallen, Roland Holder ; and Dr . Kathryn Nwajiaku - Dohou .
Inaugurating the commission yesterday at the Government House, Dickson said the panel would work for nine months and submit its report , adding that its lifespan could be extended .
He also gave the commission , whose terms of reference include investigating the circumstances surrounding oil spills and their environmental and human impact , powers to conduct private hearings , both within and outside the country.
Chairman of the panel commended Dickson for setting up the commission .
Similarly, worried by the impact of erosion and flood in the country, policymakers , academics and government agencies have moved to address environmental degradation .
In a two - day roundtable on ‘ Marine and Coastal Biodiversity in Nigeria ’ organised by the Nigerian Conservation Foundation (NCF ), in collaboration with the Rivers State University (RSU ) in Port Harcourt, the experts stressed the need to implement policies that can make the oceans and coasts serve the people in a more suitable way .
The conference themed ‘ Sustainable Development in Nigeria ’ s Coastal and Marine Environments ’ was aimed at addressing the negative status of the nation’ s coastal and marine resources and to build on earlier efforts.
Also present at the complex interactions were some polluters like oil multinationals.
Director - general of NCF, Muhtari Aminu - Kano, said every mechanism would be put in place to ensure that the conference was not another talkshop , adding that a working group would be set up to monitor the recommendations to ensure their implementation to the letter .
Vice Chancellor of RSU , Blessing Didia , noted that the marine and coastal biodiversity of the Niger Delta provide food , energy , water , jobs and economic benefits for the people.
According t him , such are resources for sustainable development and crucial buffers against climate change .


https://m.guardian.ng/news/nigeria/national/bayelsa-sets-up-environmental-degradation-panel-of-inquiry/

Deltatoto:
y are u interested in us?na force?go and drag ikwere ppl they also speak igbo

What is 'us'? I'm telling you about Delta. The same Delta that I'm from.

Deltatoto:
it was a typo my phone was not built in Nigeria.okonjo is from Ogwashi not Igbo.shes not a ritualist she’s not Biafra.

I'm sorry, you're sounding very ignorant. Has Okonjo-Iweala ever denied being Igbo?

Who's talking about Biafra sef? Wtf.

Deltatoto:
u see urself?he is from unicha uku.never been from ika.ndudi his brother is my colleague.

Okay then. I thought he was from Ika. That place, the last time I checked, is around Issele-Uku in Aniocha North LGA. Are Issele-Uku and Aniocha people generally not Igbo? Or will you also say Ngozi Okonjo-Iweala from Ogwashi-Uku is also not Igbo?

Tony Elumelu is Igbo!

The correct spelling is Onicha-Uku by the way.

Bighead9:


Tony Elumelu is not Igbo, Delta is not Igbo too. Go to your tiny underdeveloped Region which consist of your 5 Potopoto States.

I'm Urhobo from Warri, Delta state. I wonder why you always think whoever goes against you opinions must be from the so-called potopoto region. And what makes you think the South East is that bad? Well, enjoy your folly. I leave you to it.

Bighead9:


Tony Elumelu is not Igbo, Delta is not Igbo too. Go to your tiny underdeveloped Region which consist of your 5 Potopoto States.

I'm Urhobo from Warri, Delta state. I wonder why you always think whoever goes against you opinions must be from the so-called potopoto region. Igbos are also in the South South and even a small part of North Central. It may surprise you but it's a fact. And what makes you think the South East is that bad? Well, enjoy your folly. I leave you to it.

Deltatoto:
elumelu is not an ibo man he is not a ritualist like the others u out there.he is a deltan stupid blogger

I am a Deltan too. But 'Deltan' is no ethnicity. There are Igbos in Delta - Infact several Igbo tribes and Tony Elumelu is from the Ika part of Anioma.

**Modified
Tony Onyemaechi Elumelu is from Onicha-Uku, Aniocha North LGA of Delta State. Aniochas are Igbo people.
There's no doubt whatsoever that Tony Elumelu is an Igbo.

Imortal001:
Oghene biko!

Okpemu o. Ihwo na mu'osho.