₦airaland Forum

hinohsend:
Is she no longer pregnant?

I was expecting someone to ask this question...Did you read where one Stella Damakukos said she list the pregnancy?

This Kenya guy in the photo has been all over the social media insulting Nigeria guys in Kenya, saying they should leave their women alone and that Nigerians in Kenya are poor and over hyped. He called out Kenya women for being too weak in the presence of Nigeria men.

https://www.youtube.com/watch?v=HB8f3SjEXOk

https://www.youtube.com/watch?v=HqxBmYJFOyQ

The only people in Nigeria that can match these Fulani herdsmen fire for fire are the Benin guys, they have not bleeped with the wrong Benin guy yet. Nigeria remembered how Anini declared war on the entire Nigeria police force in 80s because he claimed that they were extorting him and his gang. By the time a group of Benin youths pick up arms and go after these senseless killer, they will all run back to base. When Anini declared war on the police, road blocks vanished over night and you hadly see any police officer on the street on their uniforms because they became endangered species because they were being shot left right and centre, even the then commissioner of police was not spared. Buhari has to wake up to his responsibility before this country goes up in flames.

Poor Omosede Igbinedion, she must really be feeling lonely in PDP, how long can she still hold out? If she must survive politically behold 2019, she must jump ship now. Obaseki's achievement is going to sweep away the remnant of PDP from Edo state in 2019, though no much can be said about APC at the national level.

Edo has really be lucky with some of the best governors Nigeria has ever had, from Ogbemudia, Ali, Ishomole and now Obaseki. Imagine Obaseki having the same resources and budget as Delta state, even without such resources as Aķwa Ibom, Delta, Cross Rivers, Rivers and some other states, he has pledged to make Edo GDP number 2 or 3 in the next 8 years, Edo is currently number 5 in the country. There is no way Delta will not be positively affected by the good governance in Edo state. The PDP government will either have to buckle up or be taken over by APC. Edo/Delta people are practically the same so what affects one must surely reverberate in the other. You only have to marvel at what Bendel would have become by now with the plans it's founding fathers had if the country had have consistent good leadership.

adecz:
Its the other way around..

Sex is a duty.... Marital responsibility.

Lovemaking is pleasure, undertaken with a young,
yellow, Sweet, succulent damsel or
girlfriend....

Why only yellow what happens to the black or even old ones?

keepingmum:
I dont understand what your anger is. She should have told you about the property shes building....YES
But have you built or acquired assets in your name alone during thr course of the marriage? Are ALL assets in the marriage acquired in both your names?
What is wrong in a woman owning a property to her name solely?
How has your relationship been during the course of your marriage?
Have you cheated ot given her course to doubt your loyalty and fidelity in the marriage?
Finally you talk about not beating or cursing her in the marriage.....are you expecting to be rewarded or given a medal?? Or you think its thr norm to be abusive to women?
You talk about maintaining 2 homes in lag and abuja so what about that? If you are tired relocate back to Lag or move your wife to Abj to join you.
There are people that maintain 4 homes ...one with the kids in uni...the other wifey stays there for work...3rd they stay there for their own work and then 4th extended family stays so what exactly are you doing that no other person has done?

Finally keep your family in check cos its clear from your write up your family has played a role in making your wife feel unsecured in her marriage

Did you read the part he said he gave her #800k for the roofing after the deception? And when he tested her by asking for for #20k she refused despite having a balance of #200k. Some women is to take all they can and jump ship if the man find himself in a situation when he is not able to provide as much in the future.

lastmessenger:
Don't believe this poo. More like an attempt to paint Africa great with great words. If you don't have a ready job waiting for you or you don't have enough money to start up business or you are not from the elite family, please I beg you in the name of whatever you worship, don't come back here.
Shit is happening down here,we that was once optimistic about the country is gradually growing pessimistic. There is no electricity, no good roads,inflation is on the high side and security is zero. Please stay back there and don't come back here to compound our problem.

With all the problems you enumerated the Chinese are moving into Africa in droves. There is a saying in Chinese that when you get to Africa you never look back, this is how adventurous Chinese see Africa. The truth is if you are fortunate enough to find yourself in the west, get western education and acquires some skills and with the right attitude, drive and determination to make millions of dollars, the easiest way is to go back to Africa which is relatively still a virgin land and economy with very relaxed regulations. The problem is people find themselves in the west and become too westernized and lazy and rather than see the lack of infrastructure in Africa as opportunities, they see them as barrier to success. Aliens did not come from space to built America and the west, they also had similar problems we are having now in the past. As a born and bred African with western education and skills with the right work ethic you are opened to a vast mostly untapped continent of opportunities.

They are Yoruba and Cameroonians

If you had border to listen to the conversation and you were not consumed by prejudice for Edo people, you would have realised that the people fighting were French speaking Cameroonians and the Yoruba speaking Nigerians were the one doing the video. Someone asked in Yoruba if she has been killed and someone said let's video because that is what they (Cameroonians) do when Nigerians are fighting.

teamsynergy:
sounds like extra judicial killing... that's a serious crime

Crime begets crime. In today Nigeria crime is both highly profitable and dangerous, if you must be a criminal, you must be very smart and dose of good luck, unfortunately most of this guys are not smart enough. It is this same Nigeria criminals become multi billionaires politicians and traditional rulers whilst others are kill like chicken

ebujany:
I wonder how this military guys think....why show him alive at first only to kill him later extra judicially

They showed him alive in the excitement of the moment, after they must have obtained all info from him, he was no longer useful. Evans attempted escape and execution loading.....

PapaBrowne:
Pls can you share a link to the documentary. I’d love to watch it.

Here you go enjoy.
It's titles bronze king tribal eye on youtube

https://www.youtube.com/watch?v=g2sU3zTVkI4

We will soon hear that AY made 500 million naira from the show.

nobaga:
It will take a skillful surgeon with a special scalpel to separate reliance of Bini on Yoruba

His mother, Idia, immediately located a Yoruba Babalawo (mystic) at Ugbo/Ilaje, in the riverine area, and brought him to Benin to work on the king´s spiritual ailment.

He later cured the Oba of the shameful ailment and the Queen after rewarding him generously, prevailed on him, (the Yoruba mystical healer), to settle permanently in Benin, in order to continue rendering his services to Oba Esigie should the need arise.

The Yoruba traditional consultant agreed to stay in Benin and set up home at Ogbelaka quarters, where his descendants have thrived until this day.

It was not just the Yoruba that served the Benin Empire, others from the Igbos, Igallas, Tivs and even the Europeans did as well. Just the way America was not built alone by the whites, the Benin in the old empire were mostly administrators whilst others played other various rolls....Ijaws-sailors, Esan-millitary, Yoruba-physicians, Etsako-farming/war equipments e.t.c.

JuanDeDios:
You mean there's a water route from Benin to Lagos? I didn't know that.

You are funny, that was the port the European used in most of their trade with the Benin Empire starting around 1485AD. There is a BBC documentary on YouTube about this port and the Benin European relationship done in the 1970s. This was the route that was also used to established the Lagos monarchy about 300 years ago. It is estimated to be less than an hour journey by boat from the port to Lagos.

mamatwiny:
Capital projects in Nigeria are pathways to embezzle big money. I just hope Obaseki is a different breed of politician.
We are watching, vizaviz the budget for the project.

Yes Obaseki is a different breed of politician, he is what I call techno-politician. He his not your regular politician, that is why he has been able to achieve all these in a little over a year in office. Regular politicians share state resources amongst themselves first and whatever little that left is sprinkled on substandard projects that are often not completed. With Obaseki, there has been no such sharing hence everyone including the politicians are looking for ways to be productive, which adds much value to the state. At the rate Obaseki is delivery, one will be forgiven to think the state budget is up to halve a trillion naira.

I thought this whole problem started when the Ijaw traditional rulers in delta state tried to installed one pere in the territory of the great Oba of Benin and the Oba had none of it and summoned the governor to act and take action immediately because any traditional chief that is not recognised by the government is counterfeit. The government acted as instructed and enacted a law that banned anybody parading himself as a traditional chief without following laid down laws and 2 years imprisonment term awaits that person. After trying the resolve of the new Oba the Ijaws backed down and sue for peace. If the Ijaw wanted to install a chief in their territory they would have tried it towards the end of the reign of the last Oba not at the beginning of the reign of a new and a no nonsense Oba with so much energy, Ijaw should have leant from the banning of the CDA warlords that even Ishomole couldn't touch. The Oba of Benin is the only authority saddled with the responsibility of installing dukes in Edo south. If the Ijaw in Edo wants a duke they should approach the Benin palace.

HISTORY: ALL YOU NEED TO KNOW ABOUT THE ESAN PEOPLE OF EDO STATE, NIGERIA

The Esan people (Esan: Ẹ̀bhò Ẹ̀sán) are an ethnic group of south-south Nigeria who speak the Esan language. The Esan are traditionally agriculturalists and hunters. They cultivate palm trees, Irvingia gabonensis (erhonhiele), Cherry (Otien), bell pepper (akoh) coconut, betel nut, kola nut, black pear, avocado pear, yams, cocoyam, cassava, maize, rice, beans, groundnut, bananas, oranges, plantains, sugar cane, tomato, potato, okra, pineapple, paw paw, and various vegetables.

The modern Esan nation is believed to have been organized during the 15th century, when citizens, mostly nobles and princes, left the neighbouring Benin Empire for the northeast. They formed communities and kingdoms called Eguares among the aboriginal peoples whom they met there.

There are on the whole 35 established kingdoms in Esanland, including Ebelle, Ewohimi, Ekpoma, Ubiaja, Uromi, Uzea, Igueben, Ewatto, Irrua, Opoji, Ugboha and Ewu.

The Esan people primarily speak the Esan language, an Edoid language related to Edo, Urhobo, Owan language, Isoko, and Etsako. It is considered a regionally important language in Nigeria, and it is taught in primary schools in addition to being broadcast on radio and television. The Esan language is also recognized in the Census of the United Kingdom.

It is estimated that the Esan people who reside in Esanland number about one million to 2.5 million citizens in Nigeria and there is a strong Esan diaspora. Esan-speaking communities exist in the United States, the United Kingdom, South Africa, Canada, Spain, and Italy. Pan-Esan groups such as the Esan World Congress have kept the Esan community tight-knit.

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ORIGIN OF ESAN

The biggest influence on Esanland came from Edo, founders of Benin Empire.

In 1460, Oba Ewuare passed laws of mourning that prohibited sexual intercourse, bathing, drumming, dancing, and cooking. These laws proved too restrictive for many citizens, and these citizens fled the kingdom to Esanland. This exodus shaped Esanland’s modern cultural identity and gave rise to the term "Esan," or "refugee." Oral tradition has heavily supported this theory. Prominent Esan and Edo historians have collected stories about this migration.

The term Esan has been applied to the Esan people for thousands of years and was used before contact with Europeans. It is believed by many historians that the name 'Esan' (originally, 'E san fia') owes its origin to Bini (meaning, 'they have fled' or 'they jumped away' from an uncomfortable system).
'Ishan' is an Anglicized form of 'Esan', the result of colonial Britain's inability to properly pronounce the name of this ethnic group. It is believed that similar corruption has affected such Esan names as ubhẹkhẹ (now 'obeche' tree), uloko (now 'iroko' tree), Abhuluimẹn (now 'Aburime'), etc.

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ESAN WARS

During the 16th century, the Uzea War occurred. This war was between the Uromi Kingdom and the Benin Kingdom. The war lasted from 1502 to 1503, and resulted from a refusal of friendship from Oba Ozolua of Benin by Onojie Agba of Uromi. The war ended at the town of Uzea, when both leaders were killed. However, in peaceful times Esan kingdoms would loan soldiers to the Benin Kingdom, such as during the Idah War of 1515-1516, and the sacking of Akure in 1823.

During the nineteenth century, northern Esanland was continually attacked and sacked by the Muslim Nupe people in the hunt for slaves and converts to Islam, having previously taken over the Kukuruku peoples’ lands. Many Esan kingdoms from the south helped in the battle to fend off the Nupes. The battles came into the Esans’ favor; several Nupe and Etsako warriors were brought into Esan cities where their posterity reside today. The nineteenth century brought increasing influence of Europe on Esanland, as the English demanded palm-products.

In 1897, the British sacked the Benin Empire, effectively leaving the Esans free from British rule.

In 1899, the British led an invasion into the Esan kingdoms that lasted for seven years. Esanland proved to be harder to conquer than the Benin Kingdom because of its strong autonomy: Kingdoms chose to keep fighting the British even if its neighbors fell. Fallen Benin chiefs like Ologbosere and Ebohon were still resistant to British rule inadvertently guarded Esan soil from the west, by establishing military camps and blocking roads. This lasted from 1897 to April 22. 1899, where Ologbosere surrendered at the border village of Okemue.

The first kingdom to be attacked by the British was the Kingdom of Ekpon. Ekpon launched a fierce resistance against the British invasion on April 22, which nearly destroyed the kingdom. After the near genocide of Esans at Ekpon, the kingdom of Ekpon led an ambush of the British camp at Okueme, on April 29. This led British forces to retreat, consolidate their power, and kill Ologbosere in May. Subsequent attempts by the British failed as well: conquests into Irrua, for example, led to an adoption of a guerrilla warfare strategy followed by a retreat; this method was so successful that other Esan kingdoms adopted it and the British did not invade Esanland until 1901.

On March 16, 1901, the Kingdom of Uromi, headed by the old, yet intelligent Onojie Okolo, was attacked by the British. The Uromi resistance, led by Prince Okojie, was swift and employed guerrilla warfare.

After a short time, British forces overtook the village Amedeokhian, where Okolo was stationed, and murdered him. This angered Prince Okojie so much that he killed the Captain of the British troops before reinforcements were brought in. The British then realized that Uromi was nigh impenetrable without native help, and contact local sympathizers such as Onokpogua, the Ezomo of Uromi. This succeeded in napping Prince Okojie out of the forest and deported to the British offices at Calabar.

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GEOGRAPHY

Esan land is bordered to the south by Benin City, to the south-east by Agbor, to the north and east by Etsako, to the west by River Niger. From Ewu to Benin City, the State capital, is 100 km long. No accurate demographic data of the people is available and the various local governments in Esan appear to lack reliable information in this direction. The people populate areas such as Uromi, Ewohimi, Ewatto, Igueben, Irrua, Ubiaja, Ogwa, Ebelle, Ekpon, Ewossa and Amahor, Ekpoma, Ohordua and Ewu in central Edo State, South-South Nigeria. It has a flat landscape, lacking in rocks and mountains, and good for agricultural purpose. The topography of Esanland Ekpon plateau starts its rise from Ekpon and into six miles slope to Ewohimi, creating "Ekpon mini Plateau" . Ekpon is the gateway to Esanland, South East and the first of Esanland Kingdom therein as a border town, where centuries contacts with neighbors south in the Niger Delta, have influenced its Esan dialects by its earlier contacts through subsistence agriculture with the Ika speaking people of Igbanke, Oligie Igbodo etc.

PRESENT DAY LOCAL GOVERNMENT AREAS

Esan West L.G.A., with it’s headquarter in Ekpoma

Esan Central L.G.A., with it’s headquarter in Irrua

Esan North East L.G.A., with it’s headquarter in Uromi

Esan South East L.G.A., with it’s headquarter in Ubiaja

Igueben L.G.A. with it’s headquarter in Igueben.

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AGRICULTURE

Rubber trees (used for the production of plastic products) and palm trees rank highest among Esan trees. The land's variety of fruits range from mango, orange (ate), grapes, pineapples (edinebo), guava, cashew, banana (oghede), plantain, black pear, avocado pear, lime to walnut and even more. Cassava, yam, cocoa yam, sweet potato, pepper, okra and rice are some of its farm produce. It has numerous streams that are too small to afford fishing.

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CULTURAL ENTERTAINMENT

Esan dance is dominated by the Igbabonelimhin, an acrobatic dance performed mostly by young males. Igbabonelimhin involves spinning and somersaulting to a timed beat. This dance was mostly performed at New Year's. Today, the dance is taken as a unique symbol for Esans everywhere.
Other highly entertaining dances include, Agbenojie, Uleke, Ukinabojie, Asonogun, Abayon, Ojeke, etc.
Among musical instruments, the akpata, an African harp, is common among traditional Esan storytellers who would tell stories known as Ulogho.

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RELIGION AND FESTIVALS

Today, Esan People are mainly Christians. Over the centuries, Christianity spread across the Esan community. The New Yam Festivals of the Esan people are celebrated from September to November and are collectively referred to as ‘’Ihuan’’.

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FOOD

Esan people are addicted to pounded yam with ogbono soup and bush-meat. Their native black soup, omoebe is a must! They however appreciate other Nigerian cuisines.

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DRESSING
For the men, Ukpesan is the traditional attire. It is mostly worn at weddings and important events.

The Esan people also dress in an ashobi (a headpiece, a blouse and a long skirt) and traditional village garments.

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MILITARY
Esan kingdoms did not have standing armies; rather, kingdoms set up emergency programs in which all of the able bodied men in said kingdom would fight. If a kingdom was attacked, the onojie would contact the edionwele to mobilize the forces. The onojie or odionwele would then appoint a commander, or ‘’okakulo’’ to control forces. The ‘’okakulo’’ would usually be a noble, physically strong, of the ‘’Igene’’ age group and a feared medicine man and man of valour. Typical Esan weapons would include the bow and arrow, crossbow, barbed cudgel and machete, in addition to Dane guns used after the fifteenth century. War would be declared if the kingdom was attacked, if a wife was seized, or if a man was killed (if the latter two occurred, the kingdom could choose to make reprisals.)

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ESAN TRADITIONAL MARRIAGE RITES AND BRIDE PRICE REQUIREMENTS

Esan people value their children, male or female, this is why unlike some cultures; the bride price is very low. The payment of bride price is vital to the conclusion of marriage notable under Esan native law, which like any other customary law marriage in Nigeria; it is recognized under the Marriage Act.

The impression being that Esan people do not sell their daughters into marriage, the requested amount for bride price is usually meagre; 24 Naira (representing 24 cowries or British pounds used in the pre-colonial and colonial days). A huge sum is usually presented these days, from which the prominent members of the bride’s family would remove a small amount and refund the balance to the groom for his wife, their daughter`s up keeping.

We have two major types of marriages in Esan Land: Monogamy- A marriage between one man to one woman and Polygamy- A marriage between one man to two or more wives.

Traditional marriage is usually an arrangement between two families as opposed to an arrangement between two individuals.
The man usually pays the bride-price and is thus considered the head of the family. Adultery is acceptable for men but forbidden for women.
Marriage ceremonies vary among Esan Clans.

Sometimes parents actually go looking for a wife or husband for their children. This led to the BETROTHAL SYSTEM where marriage was conducted with or without the consent of the individuals involved. Sometimes such betrothal, took place when a baby girl was born. Suitors would begin to approach the parents by sending a log of wood or bundle of yam to the parents of the child. You are likely to hear statements such as -” Imu’ Ikerhan gboto”-I have dropped a log of firewood. When a boy decides to get married and the parents have accepted the bride as a prospective daughter-in-law, messages go up and down between the two families. This is called IVBUOMO-SEEKING FOR A BRIDE.

Series of investigations are conducted by both families – about the disease, scandals and crimes which may affect the families.

The terms of the marriage which of course may include the bride-price, would be settled in some families. Gifts for mother of the bride and IROGHAE- members of the extended family would be part of the settlement. Then a date would be set for the ceremony which would take place in the home of the woman’s family. The OKA EGBE of the woman’s family would normally preside over the ceremony.

Many years ago, the woman would be sent to the bridegroom house about thirteen days after IWANIEN OMO and gingerly hoisted either on her husband’s lap or the OKAEGBE of his family. They are done immediately nowadays in the home of the bridegroom. The bride, now known as OVBIOHA would be led by her relatives to the husband’s house with all her property meanwhile, the family and friends of the bridegroom are feasting, drinking, singing and dancing while waiting for the bride to arrive.

As the family and friends of the bridegroom await the bride (OVBIOHA), messages will arrive suggesting that there are UGHUNGHUN-barriers on the road. The bridegroom has to remove the barriers by sending money to the party, bringing the wife to him or else the wife will not arrive. As they approach the house of the bridegroom, you can hear the echo of OVBIOHA GHA MIEN ARO-ARO, meaning “Bride! Be proud/ the Bride is proud.” Arrival at the bridegroom’s house is immediately followed by the ceremony of IKPOBO-OVBIOHA-washing of the bride’s hands. A bowl of water with money in it would be brought out. A woman in the groom’s family, sometimes his senior wife would bring out a new head tie, wash the hand of the Ovbioha in the bowl and dries her hand with the head tie. Both the new head tie and the money in the bowl belong to the bride.


A few days later, the bride would be taken to the family altar and prayers are said for her. She undergoes what is called the IGBIKHIAVBO ceremony-beating of OKRO on the flat mortar. This would be followed by a visit by the bride’s mother-in-law and other female members of the family to the newlywed if they are not living in the same house. She would demand the bedspread on which they both slept when they had their “first sexual relationship” after the wedding and if the bed-spread was stained with blood, the bride was regarded as a virgin and as such she would be given many presents including money. If it is proven that she was not a virgin, then the preparation for the ceremony of the IVIHEN-OATH TAKING ceremony would be set in motion.

First, she has to confess to the older women, the “other men” in her life before she got married. The husband would never be told any of her confessions, then, she would be summoned to the family shrine early in the morning, without warning to take an oath of FIDELITY, FAITHFULNESS, TRUSTWORTHINESS, HONESTY ETC, to her husband and family. This ceremony is the equivalent of the oath people takes in the church, mosque or marriage registry. Once the oath taking ceremony is over, she would be fully accepted back into the family and immediately becomes married not only to her husband but to the family and sometimes to the community.

Christianity, Islam and Westernization of today have weakened the Edo traditional system of marriage. The traditional ceremony is sometimes done the same day with many of the rituals avoided in the name of Christianity or Islam and many women would rather die than take the oath we described above. It was the oath that kept Edo women out of prostitution for many years; thus making the Edo women, in general, to be regarded as very faithful, trustworthy, honest with strong fidelity to their husbands making neighbouring tribes want them as wives. It also made divorce on the ground of adultery, less common in those days.TES AND BRIDE PRICE REQUIREMENTS

Below is an average bride price list. Use the below bride price list to draw up your marriage introduction budget, and be prepared by saving up before contacting your future in-laws.

The Holy Bible – 1 (one)
1 Umbrella
1 suitcase filled with clothes (box of wrappers)
2 bottles of hot drinks (schnapps)
1 crate of malt drinks
1 plate of kolanuts
1 bag of salt
25 liters of palm oil for the bride’s mother
1 jar of palm wine
1 carton of wine for sundry use (the groom should hold this)
3 crates of malt for women of the lineage
6 carton of beer for men of the lineage (broken down into: 2 cartons of small Guinness stout; 2 cartons of Star beer; 2 cartons of Gulder beer)
28 tubers of yam arrange in groups of seven
14 tubers of yam for the eldest man in the lineage
N1,500 cash for the dowry
N5,000 cash for the bride’s mother
N3,000 cash for the bride’s father
N9,000 cash for the men in bride’s lineage
N6,000 cash for the women bride’s lineage

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TABOOS
– When a woman is married to an Esan man, it is an abomination for another man to touch her wrapper, else it is considered as though she has committed adultery unless the married woman shouts at the man or reports to her husband.

– It is an abomination for married couples or anyone at that to have s*x in the afternoon as it is believed that a certain spirit would be angered by the act.

– When a woman commits adultery, she will loose her children and her life as repercussion for the abominable act unless she confesses and as restitution, she is stri*ped completely unclad, a part of her head is shaved, a part of her private part is shaved, one of her armpits is shaved and both of her hands are tied behind her, while a basket full of trash is placed on her head. She is then paraded around the community by other women.

– If this is not done and the woman goes ahead to cook for her children, her children will die one after the other including her. If she also confesses to her husband and out of love or pity her husband conceals the confession, he will die within a week, if he eats a meal cooked by the woman.

– It is a taboo for another man to cross an outstretched legs of a married woman else it is considered as though she already had s*x with the man.

– A married woman can not steal her husband’s money in Esan land as it is seen as an abomination. She must tell him about it.

– It is considered an abomination for a man to sit on the matrimonial bed of an Esan couple as it is seen as a taboo.

– It is also an abomination for a woman to spit on her husband under any circumstance. If she does, she must sacrifice a fowl to appease him but the man can bathe his wife with his own spit.

– It is seen as an abomination for an Esan man to use the same bathing bucket with his wife but due to widespread Christianity, this taboo has almost gone into extinction.

– The husband of a woman who just gave birth must stay away from her sexually for three months as she’s considered unclean because of the after delivery blood she discharges.

...TO BE CONTINUED

*Gelegele Seaport: Obaseki insists on project, as Ijaw Elders pledge support*

The Edo State Governor, Mr. Godwin Obaseki, has said there was no going back on the Gelegele Seaport project in the state, assuring that the rule of law, peace and order will be maintained in the state as government pursues its programmes and policies.

Obaseki said this when elders and leaders of thought from the five Ijaw clans in the state under the aegis of the Ijaw National Congress, Edo State, paid a courtesy call to the governor at the Government House, in Benin City.

Obaseki maintained that there is nothing greater than peace in any community, as it is under such condition that developmental goals of any society, state or nation are attained.

Noting that he was committed to the Gelegele Seaport project, he said his administration will ensure peace in the state to attract development to the people, especially the most disadvantaged in the state.

“Without the rule of law, peace and order in the state, none of us will have progress; none of us will realize our vision. We all should embrace peace to move the state forward in terms of development,” he said.

He noted that though disagreements are expected as one makes progress in life, the role of leadership or government is to resolve the issues that cause disagreement or differences in an amicable way and avert chaos.

“If we as a people have built structures to foster development, most of the issues that have led to the agitation of the past few months will not have occurred in the first place. The core issue is that of development, access to good quality life,” he stressed.

Obaseki said the focus of his administration is to create an enabling environment for development that will make life meaningful for the Edo people, adding, “my priority is to move development to every part of Edo State, make life meaningful and worth living for the citizens of the state. I am determined to ensure that I increase the pace of development in the most disadvantaged areas in the state.”

Earlier, the leader of the Ijaw group, Rev. Christopher Dime, whose speech was delivered by Mr. Edmund Doyah-Tiemo, complained of their marginalization and oppression over the years. He stressed that the Ijaws are in three local government council in the state and this has hampered their progress as a people.

He expressed appreciation to Governor Obaseki and lauded his efforts to open up the area inhabited by the Ijaws, especially through the proposed Gelegele seaport and assured of their full support.

The Igede trace their origin to Sabon Gida Ora in present-day Edo state. They are said to be the descendants of Agba, a high chief in Sabon Gida Ora. A skirmish between the Igede and the natives of Ora led to their migration from that region to present-day Benue state through Nsukka in Enugu state. This historical event in Igede history is commonly recounted in song and drama, for instance the record and drama piece "Ego ny'Igede".
The Igede people are the third largest ethnic group in present-day Benue State of Nigeria. They are native to the Oju and Obi local government areas of Nigeria, where 2006 population figures stand at an estimated 267,198 people. However, a large number of Igede people are dispersed across the state and the Nation. For instance, the Igede language is also spoken in Nigeria's Cross River State, and a large number of Igede communities exist in Osun State and Ogun State.The Igede language is a member of the Benue-Congo subgroup of the Niger-Congo language family. Igede.org is the unofficial online community of Igede people.
Wikipedia.

BLACKdagger:
A Yoruba woman, im not suprised.
Yoruba women ar Hot set of beings.

For instance...just imagine me, a dark skinned person now having a pink preeek head
No thanks to my Yoruba female friends.

Now i even runaway wen i here "im comming to ur house this week"

I like them shaa

You said Yoruba women are Hot and Your thing is now pink. Are they rubbing pepper on it..lol

There are only 2 true kings in Nigeria, 1 in the North and 1 in South. You all know who they are.

The Great Benin Empire were not built alone by great men but also great women such as

Queen Iden
Queen Idia
Emota
Imaguaro. Etc.

Iden grave is still preserved till date; there is fence around it in Ogbe quarters close to the Oba market. It is one of the historical sites any new chief has to pay homage to after confirmation of a title by the Oba of Benin.

Nollywood actually did a movie about this piece of history; Olu Jacob played the role of Oba Ewuakpe. Those interested can search it on YouTube. Ikoka village still exist till date and the people from that village are often not comfortable whenever this history is told because of the actions of their fore-fathers.

Queen Elizabeth of England and her husband Prince Philip are both great grand children of queen Victoria of England. In the past the entire royal family of Europe were blood relatives.

codemaniacs:
unless you're bini... the way you're contradicting yourself again...

you said "The Oyo Yoruba and bini conquered territories"

then said "This is because the monarchs have the same origin. They hardly fight each other"..

how can the binis conquer yoruba territories and the yorubas won't react... the yorubas allowed binis stay in Yoruba land for a reason maybe they were training the binis...

There was no such thing as a Yoruba people or territory. There were the Egbas, Ekitis, Modakekes and others, these territories were conquered by both the Benin and Oyo empires. The people and territories now know as Yoruba is a later day polical creation.

Gele-Gele,Great Benin
Supreme Court Judgement on Gele-gele.

Behold! The Supreme Court Judgment that affirmed the earlier decision of the Appeal Court Judgment vesting ownership of Gelegele in Benin Kingdom to the Benins.



In The Supreme Court of Nigeria

On Friday, the 19th day of August, 1983

Suit No: SC.131/1982

Before Their Lordships
CHUKWUWEIKE IDIGBE …… Justice of the Supreme Court
ANDREWS OTUTU OBASEKI …… Justice of the Supreme Court
ANTHONY NNAEMEZIE ANIAGOLU …… Justice of the Supreme Court
MUHAMMADU LAWAL UWAIS …… Justice of the Supreme Court

Between
JOHN IKINBOR DWEYE
YIEFABIRI BISIN Appellants
TIMOTHY OFUNANA
(For themselves and on behalf of Gelegele Community)
And
JOSEPH I. IYOMAHAN
OGBEFUN EGHAREVBA
UWUIGBUSUN NORAGBON Respondents
OMOGIATE OKUNHON
(For themselves and on behalf of Ugholo Village Community)

UWAIS, J.S.C. (Delivering the Leading Judgment ): By a writ of summons taken out on the 9th June, 1970 by the plaintiffs (now respondents ) from former Mid-Western State High Court, at Benin the plaintiffs claimed against the defendants (now appellants) as follows:

“1. A declaration of title to that piece or parcel of farm land known as ‘Gelegele land” in Benin West Division within the Benin Judicial Division the dimensions and abuttals of which are sufficiently shown in the plan to be filed later.

2. The sum of 500 pounds (N1,000.00) being damages for trespass on the said land in that between 1986 and 1970 the defendants by themselves, their agents or servant broke and entered upon the said land without the plaintiffs’ permission or consent and committed various acts of trespass and dealt with the said land in a manner inconsistent with the plaintiffs ‘ title thereto.

3.Perpetual injunction restraining the said defendants and their agents or servants from further acts of trespass on the said land.” Pleadings were filed and delivered. Trial proceeded before Eberuche, J. (as he then was) and judgment was delivered by him on the 22nd December, 1978.

The plaintiffs’ claims were dismissed in their entirety
Dissatisfied with the decision the plaintiffs appeal to the Federal Court of Appeal. The appeal was heard and allowed in part by that Court on the 16th December, 1981 in the following terms (per Agbaje J.CA):
“In the results the appellants’ (plaintiffs’) appeal succeeds in part. The order of the learned trial judge refusing the plaintiffs a declaration of title to (the) land in dispute is hereby set-aside by me. In its place an order granting the plaintiffs a declaration of title under the Bini Customary law is hereby affirmed by me. The appellants (plaintiffs) are titled to their costs”

The defendants in turn being aggrieved by this decision appealed to this Court. They filed 8 grounds of appeal 7 of which were objected to in limine by learned counsel for the plaintiffs. The objection succeeded as we found the grounds to be incompetent since they raised issues of fact or mixed fact and law without the leave of the Federal Court of Appeal or this Court being obtained, as it is necessary, under section 213 subsection (3) of the Constitution.

The grounds were therefore struck-out. The only ground left to be argued and which was in fact argued by the learned counsel for the appellants reads:

“2. The Federal Court of Appeal erred in law in granting title to the land in dispute to the respondents (plaintiffs) according to native law and custom in complete disregard of the provisions of S. 40 of the land Use Act (sic) enshrined in the Constitution of the Federal Republic of Nigeria, 1979, s.274.”

Mr. Afuyah, learned counsel for the appellants said that it was clear from the pleadings filed and the evidence adduced at the trial of the case that the appellants were in possession of the land in dispute. He contended that the land was not part of the area of Bendel State which constituted the “urban area” designated under Bendel State Legal Notice No. 22 of 1978. Learned counsel argued that by reversing the decision of the High Court, the Federal Court of Appeal had deprived the appellants of the right to apply to the appropriate authority for the customary right of occupancy as provided under section 36 subsection (4) of the Land Use Decree, 1978 (1978 No.6). Consequently it was submitted that the Federal Court of Appeal failed to comply with the provisions of section 40 of the Land Use Decree, 1978.

Both sections 36(4) and 40 of the Decree state as follows-
“36(40) Where the land is developed, the land shall continue to be held by the person (in) whom it was vested immediately before the commencement of this Decree as if the holder of the land was the holder of the customary right of occupancy issued by the Local Government, and if the holder or occupier of such developed land, at his discretion, produces a sketch or diagram showing the area of the land so developed the Local Government shall if satisfied that that person immediately before the commencement of this Decree has the vested in him register the holder or occupier as one in respect of whom a customary right of occupancy has been granted by the Local Government.”

“40.Where on the commencement of this Decree proceedings had been commenced or were pending in the court or tribunal (whether at first instance or on appeal) in respect of any question concerning or pertaining to title to any land or interest therein such proceedings may be continued and be finally disposed of by the court concerned but any order decision of the court shall only be as respect of such land as provided in this Decree.”

Chief Williams, learned counsel for the respondents submitted in reply that the decision of the Federal Court of Appeal did not deprive the appellants of their occupational rights on the land in dispute. He argued in the respondents ‘ brief and rightly in my view, that the question whether land is a subject of a statutory right of occupancy or customary right of occupancy does not depend upon any character of the tenure but rather on the location of the land. If the land is located in an area designated “urban area” by the appropriate authority under section 3 of the Land Use Decree, then rights in land within such area could be statutory right of occupancy. He contended that the appellants were therefore wrong when they assumed that the land in dispute is necessarily the subject of customary right of occupancy.

Learned counsel for the respondents submitted further that the issue of the application of the Land Use Decree was not raised in the High Court or before the Federal Court of Appeal and therefore the question ought not to be entertained by this Court. He cited in support Ejiofodomi v. Okonkwo (1982) 11 S.C. 74 at pp. 93-98.

I think the last point made by Chief Williams is well grounded. It has been well established by a line of authority starting with Abinabina v. Enyimadu, 12 W.A.C.A. 171 through to Ejiofodomi’s case (supra) that no substantial point which has not been taken in the courts below will be allowed to be raised for the first time before this Court except under special circumstances. It is true that the point of law now being raised by the appellants in the ground of appeal argued was not canvassed in either the High Court or the Federal Court of Appeal. Learned counsel for the appellants had however contended that he made the point in the High Court, but, with respect, this is not altogether correct. What in fact transpired was that the appellants filed an interlocutory application, in which they asked for an order-

“Striking out suit No. B/44/70 in that the plaintiffs have no locus standing (sic) to maintain the action in its present form in view of the provisions of the Land Use Decree 1978, or for such further order or other orders as to the court may appear just or proper in the circumstances.”

The affidavit in support of the application sworn to by the 3rd defendant – timothy Ofunama, who is now 3rd appellant, stated in part as follows:

“5. That the plaintiffs have concluded their evidence in this suit.

6. That the defendants had begun their defense having called four witnesses before the promulgation of the Land Use Decree. 1978.

7. That I have been advised by our solicitor H.O. Ofuyah Esq., and I verily believe him, that by virtue of section 1 of the Land Use Decree, 1978, the plaintiffs are precluded form maintaining this action against Gelegele Community in a representative capacity or at all on a claim based on customary tenancy.

8. That the inhabitants of Gelegele as well as Ughoton are occupiers of their respective lands within the meaning of section 50 of the Land Use Decree 1978 and are entitled to apply as individuals or organization to the appropriate authority in respect of the land they now occupy or use.

9. That I have also been advised by my solicitor H.O. Ofuyah, Esq., and I verily believe him, that any order made by this Honorable Court in contemplation of section 40 of the Land Use Decree shall be in conflict with s.36 (4) of the same Decree as it affects the rights of individuals in either Ughoton or Gelegele community and would therefore prelude the appropriate authority acting under s.6 of the Decree.”Needles to say the application was refused. At no other time did the appellants raise the issue of the applicability of the Land Use Decree to the case again;50 not even in the address of their counsel at the close of their case.

Furthermore, if we are to entertain the new point now being raised it is clear form the submissions of both counsel to the appellants and the respondents that the evidence of a surveyor will have to be adduced or a map tendered to explain the area designated “urban area” as contained in Bendel State Legal Notice No. 22 of 1978. This would be necessary in order to enable us determine whether the land in dispute was in fact situated outside the area declared “urban area” by the Legal Notice. Surely these are matters best considered by the courts below. It is not enough for counsel to merely say that Gelegele is not an “urban area”. To accept to deal with the new point will have the effect of this Court giving an important decision without having the benefit of the judgments of the courts below.

For these reasons I am of the opinion that the appellants’ argument in support of the sole ground of appeal should be discountenanced. The appeal therefore fails and it is dismissed with N300.00 costs to the respondents. The decision of the Federal Court of Appeal is affirmed.

Appeal dismissed.

OBASEKI, J.S.C. I have had the advantage of a preview of the judgment just delivered by my learned brother, Uwais, J.S.C. and I am of the same opinion on all issues raised before us in this court.
I would however observe that the appellants filed no counter – claim apart from setting up absolute title of ownership in the High Court. Their entitlement under the Land Use Act, 1978 cannot therefore be raised in this court.
I would also dismiss and I hereby dismiss the and affirm the decision of the Federal Court of Appeal with costs to the respondents assessed at N300.00. Opinion of Hon. Justice Idigbe, J.S.C. (deceased) Pronounced by Obaseki, J.S.C.

We have all lost through the cold hands of death a very distinguished and eminent member of this Court. He is my learned brother, the Hon. Justice Chukwunweike Idigbe, J.S.C., C.O.N., O.F.R. May his soul rest in peace.

My learned brother Idigbe J.S.C. of blessed memory was also of the opinion that the appeal be dismissed for the reasons stated in the judgment of Uwais, J.S.C. and I pronounce his decision dismissing the appeal with costs to the respondents fixed at N300.00.
ESO, J.S.C.: I had a preview of the judgment just delivered by my learned brother Uwais, J.S.C. and I agree entirely. I will also dismiss the appeal for the reasons which have been given by my learned brother.

ANIAGOLU, J.S.C. I have been opportune to read in draft the Judgment just delivered by my learned brother, Uwais, J.S.C.
I agree that for the reasons given by him in the said judgment this appeal should be, and is hereby, dismissed with N300.00 costs to the respondents.

Appearances
For the Appelants
H.O. Ofuyah
Chief F.R.A. Williams, S.A.N.
(with him K.S. Okeaya-Inneh and O.K. Aderinokun (Mrs.)] For the Respondents

pankere:
Yoruba Translations
Olu- Head
Okunkpikpa- ( Okun pupa)Red Sea
Ologbotsere- Carrier of thin staff ( a title originating in yoruba land and also in benin)
Ogaime- (Oga omi) head of the waters

Bonus
Ayiri- erm....

Mr translator it's Ogiamen not Ogaimen
It's a Benin word that literally translate to the king of waters.

https://www.premiumtimesng.com/news/231615-ex-minister-identifies-original-lagosians-says-oba-of-lagos-obanikoro-from-bini.htm

Ex-Minister identifies original Lagosians, says Oba of Lagos, Obanikoro, from Bini
May 19, 2017Oladeinde Olawoyin
Oba of Lagos, Rilwanu Akiolu
Oba of Lagos, Rilwanu Akiolu
Related News
Lagos not “no man’s land” — Osoba, Akiolu, others
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The Bitter Truth About The Igbo, By Femi Fani-Kayode
A former Federal Commissioner for Works and Housing, Femi Okunnu, has described as “absolute rubbish” attempts to describe Lagos as a no-man’s land.
The 84-year-old elder statesman, stated this in an interview with The Nation newspaper in Lagos recently.
Mr. Okunnu, who is from Lagos and was at the forefront of the struggle for state status for the city, noted that there is no no-man’s land anywhere, adding that there are always some people who are original settlers.
“There is no no-man’s land. There are always some people who are original settlers. In the case of Lagos, it’s a misnomer to say Lagos is a no-man’s land. It’s rubbish. Absolute rubbish! Lagos was peopled by the Aworis and Awori land spread from Badagry through to Ota. They settled mostly in Ikeja, a division of Lagos,” he said.
“The Idejo chiefs, the white cap chiefs, who are the land owning chiefs, are basically Aworis and some of them are now Obas. I’m talking about the Oniru, The Olumegbon, Aromire, Oluwa, Ojora, Oloto and a couple others. After them, waves of immigrants, from today’s Niger State, started trooping in.
“I’m talking of the Tapas, the Nupes. I have Nupe blood. My father’s mother was a daughter of a Nupe man, Umoru from Idunsagbe in Lagos Island. Mind you, I’m talking of my great, great, grand-father; so you can imagine how long we’re talking about and how far our history dates back in Lagos. The Oshodi family of Lagos were originally Tapa.
Commenting further, he said, “Later we had another batch of immigrants over a period of time – those who had been taken into slavery in the North and South America and the West Indies but who had been freed following the abolition of slave trade about 170 years ago. Some of them also came in from Freetown, Sierra Leone. That’s where we have the Saro, Eko connection. They settled in the Olowogbowo area.
“Then we had the Binis from Benin (present Edo State). They invaded Lagos and settled in the best part of what we now call Isale-Eko. Oba Ado and all successive kings of Lagos are of Benin. You won’t say they are not Lagosians because we are talking of hundreds of years ago. So you can see that it is the latter day immigrants, who are full of the nonsense that Lagos is a no-man’s land.”
On the brazillian connection in Lagos, Mr. Okunnu noted that they were the people who arrived Lagos Island and environment over two hundred years ago, adding that there is no controversy over the indigenes of Lagos.


“The Brazilian Quarters were made up of another set of returnees: the Agustos, the Dasilva, Marinho, Pereira and their descendants, who returned from Brazil and other parts of South America. So when you talk of indigenes of Lagos… It is complete ignorance,” he said.
Tracing the history of the Oba of Lagos, Mr. Okunnu explained that the Binis took over the reign of Lagos by conquest, adding that the Aworis were there before them as the original settlers.
“Iga Idunganran itself was a gift to Oba Ado by Oloye Aromire, a white cap chief. He owned the land that the palace occupies till today. That is why till today, we have sections of Isale-Eko with Bini connections. When you hear of Idumota, Idunsagbe, Idunmaigbo, Idun-tafa; the word idun had bini origin. And then we had some chiefs who came with King Ado. That is another wide area.
“But suffice to say that Obanikoro, was a medicine chief who came with King Ado; so is Ashogbon. In Bini, it is Asogbon. There is also Bajulaye, who originally was Bazuaye. So the Bini connection is very deep. As a matter of fact, the corpses of all the obas, from King Ado through to Oba Adele I, who died at about 1834, were all taken to Benin for burial.”
Mr. Okunnu also lamented that there are some non-Lagosians, who made it possible for Lagos State to become a reality but who are not being given any credit for the creation of the state.
He said, “They were public servants. This is aside Gowon, whose role has not been acknowledged. Broad Street, which one government renamed to honour him, was reverted. We rejected the hand that fed us… One of those non-indigenes of Lagos is Philip Chiedo Asiodu. He is a personal friend of mine and a contemporary at King’s College, whose wife incidentally was Mrs Pereira, a Lagos girl and my aburo. He was one of those fighting for us inside the government.
“Then there was Allison Ayida, who became Secretary to the government of Murtala and Obasanjo. He used his influence as chief adviser to Gowon to help realise the dream of a Lagos State. Without them, there would be no Lagos state.”
On the alleged rift between Governor Akinwunmi Ambode and the minster of Power, Works and Housing, Babatunde Fashola, the elder statesman urged them to bury their differences and work for the progress of Lagos state.
“I’m saying this because there is no friendship or harmony between the current governor and the Federal Minister of Works and Housing; and I really hope that they would henceforth join

https://www.premiumtimesng.com/news/231615-ex-minister-identifies-original-lagosians-says-oba-of-lagos-obanikoro-from-bini.htm

Ex-Minister identifies original Lagosians, says Oba of Lagos, Obanikoro, from Bini
May 19, 2017Oladeinde Olawoyin
Oba of Lagos, Rilwanu Akiolu
Oba of Lagos, Rilwanu Akiolu
Related News
Lagos not “no man’s land” — Osoba, Akiolu, others
Obanikoro counters Ex-Minister Okunnu, say his family not from Benin
Lagos, The Igbo And The Servants Of Truth, By Femi Fani-Kayode
​APGA leader urges Igbos to vote Agbaje, PDP​
The Bitter Truth About The Igbo, By Femi Fani-Kayode
A former Federal Commissioner for Works and Housing, Femi Okunnu, has described as “absolute rubbish” attempts to describe Lagos as a no-man’s land.
The 84-year-old elder statesman, stated this in an interview with The Nation newspaper in Lagos recently.
Mr. Okunnu, who is from Lagos and was at the forefront of the struggle for state status for the city, noted that there is no no-man’s land anywhere, adding that there are always some people who are original settlers.
“There is no no-man’s land. There are always some people who are original settlers. In the case of Lagos, it’s a misnomer to say Lagos is a no-man’s land. It’s rubbish. Absolute rubbish! Lagos was peopled by the Aworis and Awori land spread from Badagry through to Ota. They settled mostly in Ikeja, a division of Lagos,” he said.
“The Idejo chiefs, the white cap chiefs, who are the land owning chiefs, are basically Aworis and some of them are now Obas. I’m talking about the Oniru, The Olumegbon, Aromire, Oluwa, Ojora, Oloto and a couple others. After them, waves of immigrants, from today’s Niger State, started trooping in.
“I’m talking of the Tapas, the Nupes. I have Nupe blood. My father’s mother was a daughter of a Nupe man, Umoru from Idunsagbe in Lagos Island. Mind you, I’m talking of my great, great, grand-father; so you can imagine how long we’re talking about and how far our history dates back in Lagos. The Oshodi family of Lagos were originally Tapa.
Commenting further, he said, “Later we had another batch of immigrants over a period of time – those who had been taken into slavery in the North and South America and the West Indies but who had been freed following the abolition of slave trade about 170 years ago. Some of them also came in from Freetown, Sierra Leone. That’s where we have the Saro, Eko connection. They settled in the Olowogbowo area.
“Then we had the Binis from Benin (present Edo State). They invaded Lagos and settled in the best part of what we now call Isale-Eko. Oba Ado and all successive kings of Lagos are of Benin. You won’t say they are not Lagosians because we are talking of hundreds of years ago. So you can see that it is the latter day immigrants, who are full of the nonsense that Lagos is a no-man’s land.”
On the brazillian connection in Lagos, Mr. Okunnu noted that they were the people who arrived Lagos Island and environment over two hundred years ago, adding that there is no controversy over the indigenes of Lagos.


“The Brazilian Quarters were made up of another set of returnees: the Agustos, the Dasilva, Marinho, Pereira and their descendants, who returned from Brazil and other parts of South America. So when you talk of indigenes of Lagos… It is complete ignorance,” he said.
Tracing the history of the Oba of Lagos, Mr. Okunnu explained that the Binis took over the reign of Lagos by conquest, adding that the Aworis were there before them as the original settlers.
“Iga Idunganran itself was a gift to Oba Ado by Oloye Aromire, a white cap chief. He owned the land that the palace occupies till today. That is why till today, we have sections of Isale-Eko with Bini connections. When you hear of Idumota, Idunsagbe, Idunmaigbo, Idun-tafa; the word idun had bini origin. And then we had some chiefs who came with King Ado. That is another wide area.
“But suffice to say that Obanikoro, was a medicine chief who came with King Ado; so is Ashogbon. In Bini, it is Asogbon. There is also Bajulaye, who originally was Bazuaye. So the Bini connection is very deep. As a matter of fact, the corpses of all the obas, from King Ado through to Oba Adele I, who died at about 1834, were all taken to Benin for burial.”
Mr. Okunnu also lamented that there are some non-Lagosians, who made it possible for Lagos State to become a reality but who are not being given any credit for the creation of the state.
He said, “They were public servants. This is aside Gowon, whose role has not been acknowledged. Broad Street, which one government renamed to honour him, was reverted. We rejected the hand that fed us… One of those non-indigenes of Lagos is Philip Chiedo Asiodu. He is a personal friend of mine and a contemporary at King’s College, whose wife incidentally was Mrs Pereira, a Lagos girl and my aburo. He was one of those fighting for us inside the government.
“Then there was Allison Ayida, who became Secretary to the government of Murtala and Obasanjo. He used his influence as chief adviser to Gowon to help realise the dream of a Lagos State. Without them, there would be no Lagos state.”
On the alleged rift between Governor Akinwunmi Ambode and the minster of Power, Works and Housing, Babatunde Fashola, the elder statesman urged them to bury their differences and work for the progress of Lagos state.
“I’m saying this because there is no friendship or harmony between the current governor and the Federal Minister of Works and Housing; and I really hope that they would henceforth join