Cost Of Recovering Stolen Funds Is High – Osinbajo

Preventing corruption is better than curing it as recovering stolen funds is costly, Acting President Yemi Osinbajo has said.
”You need to engage forensic consultants and hire other experts; even then, you will only have some hope of recovering some of what has been lost,’’ Osinbajo said on Thursday night.
He made the observation in Lagos the 5th Annual Christopher Kolade Lecture on Business Integrity.
 The lecture was entitled: “Prevention is Better than Cure Even on the Issue of Corruption’’.
It was organised by the Integrity Organisation Ltd., an anti-corruption, research and advocacy organisation.
Dr Christopher Kolade is a former Nigerian High Commissioner to the United Kingdom.
“Many countries are reluctant to return proceeds of corruption by introducing legal obstacles of different kinds to ensure that we do not get back the money.
”There is a long list of “what if’’ – what if we were able to do something or invest even half of that money in economic or infrastructure
projects before it disappeared?
”If some of that money went into boosting our reserves, our exchange rate will not be where it is today; so there lies evidence that corruption is cheaper to prevent than to cure,’’ he said.
The acting president said that the negative impact of corruption on human lives and development could never be fully reversible.
”In our investigations into Defence spending, we discovered 15 billion dollars unaccounted for, with no guarantee that we will ever be able to recover it.
“You can imagine the damage done by that corrupt act,’’ he said.
Osinbajo urged Nigerians neither to condone corruption nor celebrate those indulging in it.
“Corruption is the robbery of the wealth of the nation, and thieves exist in every tribe or religion,’’ he said.
Osinbajo said that the Federal Government would continually seek ways to make it harder for government funds to be stolen or diverted.
”President Muhammadu Buhari issued an order mandating immediate compliance to the Treasury Single Account system to simplify government accounting to provide a clear picture of what is coming in and going out.
“ Over 20, 000 bank accounts have been closed since the presidential order.
”Another example is the bank verification numbers which modified application to the federal payroll; we have been able to uncover more than 60,000 cases of ghost workers.
”Another important measure is getting all our armed forces personnel on the electronic human resource payroll to prevent scams in the service,’’ he said.
The acting president added that the whistleblower policy was also aimed tackling corruption.
”The solution really is to ensure stiffer control to prevent fraud and corruption,” he said.
Osinbajo said that the presidency would ensure close working relationship with the judiciary and ensure that the judiciary itself was free of corruption to successfully prevent corruption.
”We will not succeed in preventing corruption to a significant extent unless the acts of corruption are met with appropriate levels of sanctions and deterrence,” he said.
The acting president described Kolade as an outstanding man in both the public and private sectors.
He said that Kolade had integrity.
Gov. Akinwunmi Ambode of Lagos State said that corruption had collapsed businesses and societies.
Ambode, represented by his deputy, Dr Idiat Adebule, said that more measures should be put in place to prevent corruption.
The governor described Kolade as a man who had not compromised standards, saying that the lecture in his honour would contribute to value reorientation for sustainable prosperity.
In his remarks, Kolade said: ”It is sad that we have made integrity our enemy which is why this administration is trying to fight corruption, but preventing it is better than curing it.
”My prayer for this country is that we will actually get to a point where we intensify our energies to apply prevention rather than looking for a cure that we ourselves dilute by our own behaviour.
”We all need to continue to build the good name of this country by securing a firm place for integrity as our way of life and norm in our communities.’’
In his keynote address, Mr Nick Leeson, an international speaker, said that integrity and good name would attract investors, development and growth to any business.
”It is very easy to get another job but not easy to get another reputation.
“We, therefore, need to be careful and prevent anything that can soil good name or integrity,” Leeson said.
Dr Kehinde Bolaji, Team Leader, United Nations Development Programme, also said that preventing corruption was easier than addressing its consequences.
”Corruption steals resources, hinders development and threatens democracy and the rule of law.
”In Nigeria, the level of corruption calls for concern, which is why our organisation is working closely with the government in its anti-corruption crusade to promote transparency, integrity and good governance,” Bolaji said.
Mr Opeyemi Agbaje, Chairman, Governing Board of Integrity Organisation, said that Kolade was an inspiration to young minds.
Agbaje said that the lecture was aimed at supporting anti-corruption actions and promote ethics and transparency.

Source: NTA

What APC actually promised Nigerians – Oyegun

The National Chairman of the All Progressives Congress, APC, John Oyegun, has again listed what his party actually promised Nigerians during the buildup to the 2015 elections.
He maintained that the ruling party never promised to restructure the country.
 The party chairman said they were aware of the contentious nature of restructuring and therefore avoided it when putting together the manifesto.
Oyegun, spoke while fielding questions on a Channels Television early morning show, Sunrise Daily.
He also dismissed the possibility of the APC government allowing the emergence of a Biafran Republic.
 He said all contentious issues would be addressed by the government.
Oyegun said the APC promised to address the economic challenges facing the country, to put food on the table of the ordinary Nigerian and create jobs for the teeming youths.
He said, “When the APC manifesto was being put together, it was discussed extensively.
 “We chose our words carefully in putting that manifesto together and we are committed to what we have said in that manifesto. But look at it this way.
 “If you ask a Nigerian youth today, will he say his number one preference is restructuring? Or will he say his number one preference is a job, food on the table, economic prospect and restoration of hope in the future?
“Will restructuring be the panacea that will solve that problem? That is the challenge we are confronted with as the APC.
“What is our priority at this stage? Is the nature of eye economy such that we can now embark on that very complicated issue?
“It is complicated, it is contentious and a lot of people talk about it without any commonality.
“We have stated clearly what we want to do, devolution and true federalism. We really avoided the word restructuring because it means so many things to so many people.
“So yes, short answer to your question, we are coming to that but our priority for now, for today is to fix the economy and restore hope, provide jobs to the teaming millions of our youths in all over the country. So it is a matter of priority.
“What is more important, to fix the economy or to embark on this political issue with all the contentious and different interpretation that the public give to it?
“It is very specific on the manifesto and we are not going to renege on it, no question about that. It is a matter of time.”

Source: Daily Post

Oyedepo and Pentecostal Fellowship of Nigeria warns FG against forcing Islamic Studies on Christians

The Pentecostal Fellowship of Nigeria, PFN, and the General Overseer, Living Faith, Bishop David Oyedepo have in a statement warned the Federal and State Governments against attempting to force Christian students in secondary schools to offer Islamic Studies.
Speaking while addressing newsmen at the PFN Headquarters in Isolo, Lagos, Southwest Nigeria, Oyedepo said government had no right to force subjects on anybody, saying that by stopping Christian Religion Studies, CRS, at the Senior Secondary School level, it automatically meant that it would not be embraced at the tertiary institutions.
“You cannot force our students to study Islamic Studies or Arabic Studies,” he said, citing a case in Kwara State where a Christian student was beaten and forced to take Arabic Studies against his will.
Speaking, PFN President, Dr. Felix Omobude said the PFN was concerned at the contention and controversy that had attended the revised Basic Education Curriculum, especially the unnecessary collapse of Christian Religious Studies as part of an omnibus subject known as Religion and National Values.
“We note the explanation by the Nigerian Educational Research and Development Council (NERDC) on some of the issues raised. However, the PFN maintains that whatever the case, there is really no need nor is there any justification for the needless confusion and uncertainty the NERDC has created which has opened up the implementation of the curriculum to the whims and caprices people with vested interests who want to impose their religious preferences on students.
“The PFN calls for an immediate reversal of the change of curriculum so that Christian Religious Studies can stand on its own as a separate subject just as it has always been. Collapsing CRK as only a part of Religion and National Values forecloses the opportunity of the subject being studied at the tertiary level by students who might so desire and this is unacceptable to us.
“On the question of the compulsory study of Foreign languages, as the curriculum has laid out, the PFN urges that the window be opened up to more languages beyond French and Arabic to accommodate other languages such as Spanish, etc. so that our children can enjoy greater flexibility in foreign language study and not be compelled to study a language they have no interest in, as its being reported in some states. We are aware of orchestrated plans to subtly use this policy as a means of forceful religious indoctrination and we maintain our stand against it,” Omobude said.
On killings by Fulani herdsmen, Omobule stated that the PFN was concerned that a lot of the instances of killings across many parts of the country was linked to Fulani herdsmen who seemed to find it so easy to kill, destroy farms and houses, yet were able to evade apprehension by security forces.
“We call for adequate and appropriate response of government to put an end to the activities of these killer Herdsmen across the country. We urge the Federal Government to take the issue of security more seriously especially the spate of kidnappings all over the country.
“The PFN restates its position that nomadic cattle-rearing has become outdated. It urges the government of states, where cattle rearing is a part and parcel of their culture, to build ranches and develop reserves where cattle owners can husband their animals without travelling long distances where they stray into farms, destroy crops and constitute nuisance and threat to other communities,” he said.
On Southern Kaduna crisis, the PFN president said the body was worried at developments in the area, especially the lack of prompt response to guarantee the security of lives and property.
“The PFN calls for more attention to be paid to the plight of the victims of the Southern Kaduna crisis. A delegation from the PFN recently paid a visitation to Southern Kaduna and made a presentation of N15 million worth of relief materials to the different groups, irrespective of ethnicity or religion. From this visit, we can see that there is much more that urgently needs to be done for the people of Southern Kaduna and urgently too. We call on the Federal government and Kaduna State government to immediately improve on their rehabilitation efforts,” he added.
On restructuring, Omobude said PFN noted with concern the restiveness in different parts of the country and the increasing calls for a break-up of the country on the part of those purporting to speak for ethnic groups.
“We restate our belief in the unity of Nigeria and a commitment to one Nigeria where people of different faiths and tongues can continue to live together as one. However, we call on the government to do all it can to assuage the fears and concerns of everyone and ensure the practice of Federalism in its true form. We urge the government to pay attention to the calls for restructuring and find a way to push for further devolution of powers, while adopting an all-inclusive approach to governance and development in the country,” he added.

Sourece: Breaking News

Quit notice: Junaid Mohammed reveals what will happen if Northern youths are arrested

Junaid Mohammed

A Second Republic lawmaker and Northern elder statesman, Junaid Mohammed, has warned that the arrest of any member of the Arewa youths that issued quit notice on Igbos would lead to serious crisis in the region.
He gave the warning when he spoke with Punch yesterday, accusing the Federal Government of demonstrating irresponsibility in its selective handling of the threats from the southern and northern regions of the country.
He said, “The threat to arrest the youth, in my opinion, is not only counter-productive but also inappropriate.
“This is because ideally, with the position of things, every Nigerian has the right to live and conduct their businesses in any part of the country.
“But the Federal Government left their toes behind when they allowed the IPOB, which is being financed by the Igbo political and business elites both in the country and in the Diaspora to be issuing statements freely.
“Therefore , any attempt to arrest Arewa youths will lead to problems. I am resident in Kano State and the last time the Kaduna State Government brought up the issue of arrest, there would have been violence if an attempt to arrest anybody by the police had been made.”


Source: Daily Post

EFCC arraigns Justice Nganjiwa for $260,000, N8.65m unlawful enrichment

The Economic and Financial Crimes Commission (EFCC) yesterday arraigned Justice Hyeladzira Ajiya Nganjiwa of the Federal High Court, Bayelsa Division for alleged unlawful enrichment to the tune of $260,000 and N8.65 million (about N81,705,000).
Nganjiwa was arraigned before Justice Adedayo Akintoye of a Lagos High Court in Igbosere on a 14-count charge of unlawful enrichment and making a false statement to EFCC officials.
He pleaded not guilty and was granted bail on self recognizance.
Justice Akintoye permitted the arraignment after dismissing Nganjiwa’s preliminary objection challenging the court’s jurisdiction.
 Nganjiwa is one of the six judges who were reinstated on June 3, 2017 by the National Judicial Council, (NJC), following the failure of the government to file charges against them.
The EFCC brought the charge against him on June 13, 2017, less than 48 hours after The Presidency vowed to prosecute judges that were reinstated by the NJC but with cases to answer.
But Nganjiwa, who was absent in court on June 13, tried to stall his arraignment on the ground, among others, that the court did not have the jurisdiction to hear and determine the case.
His lawyer, Chief Robert Clarke (SAN), contended that by virtue of Section 158 of the 1999 Constitution, only the NJC had the power to deal with the allegations of misconduct brought against the serving judge by the EFCC.
 But prosecution counsel Rotimi Oyedepo, citing Sections 308 and 35 (1) (c) of the Constitution, said the defendant, despite being a serving judge, does not fall within the category of persons immune from prosecution.
He said the NJC has only administrative disciplinary powers to sanction the defendant for any misconduct.
 In her ruling yesterday, Justice Akintoye, relying on Section 6(6) of the 1999 Constitution, agreed with the prosecution.
She said: “It is trite that the court can entertain and determine the right of any citizen. It is therefore not correct that the High Court of Lagos State does not have jurisdiction to entertain this matter.
“The defendant here is a judicial officer of the Federal Government sitting in the Federal High Court, Bayelsa Division. The EFCC is an agency of government. Is there any law that excludes judicial officers from being charged? I affirm that the NJC has power to discipline any judicial officer, but judicial officers are not covered from being preferred with criminal liability.”
The judge noted that “the defendant does not have immunity under Section 308 of the 1999 Constitution.
“The court has been properly constituted and has the power to try the case. The notice of preliminary objection, I hold, is therefore, misconceived and same is hereby dismissed.”
Justice Nganjiwa was then docked and the charge was read to him.
He pleaded not guilty to all 14 counts.
According to the charge marked LD4769C/17, the defendant allegedly unlawfully received the N81,705,000 in naira and United States dollars.
The agency said the $260,000

Source: The Nation

Senior Nigerian lawyer stripped of SAN title

Nigeria’s legal practitioners privileges committee has stripped a Senior Advocate of Nigeria, B. I. Nwofor, of his title as senior advocate.
The decision which was taken at the committee’s 126th general meeting held on June 22 was contained in a letter from the privileges committee signed by the Chief Registrar of the Supreme Court, Ahmed Salleh.
“The legal practitioner’s privileges committee at its 126th General meeting held on June 22nd 2017, considered extensively the complaint filled by the court of appeal of Nigeria against B. E . I. Nwofor, Esq. A Senior Advocate of Nigeria with his response to same and all material facts and have decided that B. E. I. Nwofor Esq; a Senior Advocate of Nigeria conducted himself in a manner unbefitting of a holder of the esteemed rank of Senior Advocate of Nigeria.
“By reason of the foregoing, the rank of Senior Advocate of Nigeria (including all its privileges) has been withdrawn from B. E. I Nwofor, forthwith,” the statement said.
It was not immediately clear what the allegations were against Mr. Nwofor.

Source: Premium Times

Some Yoruba leaders, elders betrayed Abiola – Ayo Opadokun

Chief Ayo Opadokun

A former Secretary of National Democratic Coalition, NADECO, and the Convener of the Coalition of Democrats for Electoral Reforms, CODER, Chief Ayo Opadokun has revealed that some Yoruba leaders betrayed the self-acclaimed winner of the June 12 1993 presidential election, Chief M.K.O Abiola.

He said other serious minded leaders trusted the betrayers and held meetings in their homes and they recorded the meetings and went to Aso Rock.

Fielding questions from Vanguard, the former NADECO scribe said, “Some of them even went beyond the ordinary call of duty.

“We trusted them and held meetings in their homes and they taped the recordings of our meetings and went to Aso Rock. So, there were those ones but it is not the time to talk about things like that.

“But how did they end up? Some who did other things who were even junior to these ones also did not end well. I know at least about three or four of them that are dead now. After betraying us, they pretended to be part of us, we assigned them duties.

“During the course of activities, they betrayed us and got something from the system. But what they got didn’t last long. After making the blood money they made, some of them perished.

“I am fortified by the very profound advice by Chief Awolowo in his dying days that ‘in any given situation when you have a choice to make between protecting your personal interests and protecting the community interest, you should always prefer to protect the community interests’.

“He told me quite frankly, I believe it and I found it to be so that if you protect the community interests, in most cases, your own personal interests will be protected.

“But if you protect your personal interest over the community interests, most likely, you will lose your personal interest.”

Daily Post

Biafra: We too are ‘disgusted’ with Nigeria — Onaiyekan

Bishop John Onaiyekan

The Catholic Bishop of Abuja arch diocese, John Onaiyekan, has blamed increased agitation for Nigeria’s breakup on the failure of the current government to abide by the principle of federal character in the appointment of public officers.

Mr. Onaiyekan, a cardinal, spoke in Abuja Wednesday at an event to mark the centenary of Abuja’s first Catholic archbishop, late Ignatius Cardinal Ekandem.

“The issue is, what are those things that are happening in Nigeria now, which need to be critically and effectively looked at, in such that, this sense of dissatisfaction, exclusion, injustice that people are feeling will be reduced to the minimum?” he asked.

“We all know what is causing people to be angry. If the federal character leads to injustice and marginalization, then, it does not make sense. We must change the way we are doing things, we cannot continue like this. Definitely, if we do, there will be more anger, more calls for change and we don’t know who will be able to mobilize more people to cause more problem.

“It is not only the Biafrans who are disgusted with this country; a lot of us are, even though we still are not thinking of leaving the country. It is like a father who is angry with his son; you will still not throw him away.”

Mr. Onaiyekan said the problems currently threatening the unity of the country could be addressed through restructuring.

“Some people put it under big title of restructuring. We need to restructure if we want the country to survive. The truth is that things are not organized properly and it makes the people to be dissatisfied,” Mr. Onaiyekan said.

Source: Premium Times

Why Nigerian govt will appeal Saraki’s CCT acquittal – Presidency

The acquittal of the Senate President, Bukola Saraki, at the Code of Conduct Tribunal last week will have negative implication for Nigeria’s fight against corruption as well as jurisprudence on false asset declaration, the presidency told PREMIUM TIMES on Sunday.
Therefore, the federal government will appeal the ruling, according to the presidential adviser on prosecution, Okoi Obono-Obla, who spoke with our correspondent this morning.
“Federal government will definitely appeal because we will not want that to be Nigeria’s jurisprudence on assets declaration, and so that a bad precedent will not be set,” said Mr. Obono-Obla. “If we allow that judgement to stand, it is bye bye to the war against corruption.”
The CCT had last week Wednesday cleared Mr. Saraki of false asset declaration, charges brought against him by the federal government.
The tribunal chairman, Danladi Umar, ruled that the prosecution failed to establish a prima facie case against Mr. Saraki, thereby upholding a no-case submission made by the defendant’s counsel, Kanu Agabi.
That ruling was “outrageous”, Mr. Obono-Obla said, arguing that it was not based on the weight of evidence adduced by the prosecution.
He added that the “no-case submission” upheld by the tribunal was “anachronistic”.
“Overwhelming evidence was adduced by the prosecution. We saw the best of advocacy from one of the best advocates in the country, Rotimi Jacobs, SAN. Contrary to that, no case submission, which I considered anachronistic, was upheld.

“The tribunal should have overruled the no-case submission and called the defendant to defend himself. Standard of proof cannot be the same as ordinary criminal prosecution. You falsely declared your assets, then the onus shifts to the defendant to prove he didn’t make false declaration,” said Mr. Obono-Obla.
According to him, it is envisaged the federal government will appeal against the acquittal of Mr. Saraki by Wednesday.
“We are studying the judgement; we should get the certified true copy by Monday or Tuesday. Then, we will file notice of appeal on Wednesday,” he said.
Last week, the Chairman of the Presidential Advisory Committee on Anti-Corruption, Itse Sagay, had expressed shock at the acquittal of Mr. Saraki in an interview he granted PREMIUM TIMES.
He said it was incredible that Mr. Saraki was absolved and, therefore, advised the federal government to appeal against the ruling.
However, Mr. Saraki’s colleagues, including his deputy, Ike Ekweremadu, and the former Governor of Yobe State, Bukar Ibrahim, have taken turns to congratulate him.
At the last Senate sitting on Thursday, Mr. Ekweremadu raised a point of order to congratulate the Senate President.
Mr. Saraki’s trial commenced in September 2015, shortly after he defied the ruling All Progressives Congress to contest and win the National Assembly leadership.
He then explored all avenues, up to the Supreme Court, to avoid trial but failed. However, the trial ended in his favour even without offering any defence.
He filed a no-case submission, after the prosecution had closed its case and called four witnesses.
The submissions of the witnesses were not credible to establish sound evidence against Mr. Saraki, ruled the tribunal chairman, Mr. Umar, whom Mr. Saraki had accused of bias previously.

Source: Premium Times

Inside Story Of The Last Abduction That Nailed Billionaire Kidnapper Evans

 Chukwudemeje George Onwamadike aka Evans,

For seven years, suspected dare-devil kidnapper, Chukwudemeje George Onwamadike aka Evans, escaped police dragnet. His escape during his daring kidnapping runs had conferred on him supernatural invincibility of a sort. His reign, however, came to an end last Saturday, after a police special squad led by Abba Kyari, an Assistant Commissioner of Police (ACP), arrested him at his No 3, Fred Shoboyede Street, Magodo, Lagos home, after a fierce gun battle which lasted several hours.
An abduction carried out by his gang on February 14 this year had paved way for his demystification. On that day, which coincidentally was celebrated all over the world as St. Valentine’s Day otherwise known as lovers day, a pharmacist and the owner of Maydon Pharmaceutical Company, Ilupeju, Lagos, Mr. Donatus Dunu, was abducted by Evans’ gang. Dunu had barely left his office in the evening when he was blocked by a vehicle. Before he knew it, Evans’ gun-wielding men had stepped out of the vehicle and bundled the pharmacist into their vehicle and sped off to No 21, Prophet Asaye Close, New Igando, a Lagos suburb where he was kept for three months.
Evans subsequently demanded the payment of a sum of one million euros as ransom. Despite efforts to make Evans see reason and reduce the money, he would have none of it, even after a sum of N100 million had been paid to him. It was either the money was paid or Dunu paid with his life.
While looking for the money, Dunu’s wife, who is also a director of the company, staff members organized prayers for the safe return of their boss. One of the workers said: “We did not only pray but engaged in fasting too. Who will not pray and fast if his or her boss was in such condition? It was really traumatic for us.”
Unknown to Dunu’s wife and his workers, the person who gave the information leading to Dunu’s abduction was one of the staff members of the company, identified as Emeka, who was employed about five years ago.
At the gang’s den in New Igando, where Dunu was kept, he had given up hope on the possibility of regaining his freedom. But he had a big break in the early hours of Friday, May 12, 2017, while his captors were deep in sleep. Despite losing his weight, Dunu managed to wriggle out of the leg-cuff he was held with. He was only wearing a pair of shorts and white singlet. A perimeter fence with broken bottles was to become a major obstacle to his escape, but the victim used his bare hand to maneuver the shattered bottles and climbed his way to freedom.
It was learnt that when he landed into an adjoining building, he was mistaken for a fleeing robber or cultist. Security guards raised the alarm which attracted neighbors to the scene and it was providence that saved him from being lynched by a mob.
One of the security guards who asked not to be named said: “I just came to my duty post that day when I started hearing the shout of ‘thief! Thief!’ I came out and saw this fair-complexioned man running towards me. I stopped him near that mini- tanker (he pointed at a decrepit stationary tanker). He was wearing only his boxer with his white singlet placed on his shoulder. There was fear in his eyes and he looked sick and traumatized. His body was blood-stained and there were injuries on his legs probably because he had been cuffed on his legs for a long time.
“Some people were unwilling to listen to him and they wanted to take him away. I said no, they should leave him here and instead call the elders of the community. I took him to the front of that Foursquare Church and told him to sit at the entrance of the church. I then asked how much the kidnappers were demanding from him and how much he had paid and he said they were demanding N500m and he had paid about N100m. I was shocked. We then took him to the Igando Divisional Police Station.  Later that afternoon, the operatives of Special Anti-Robbery Squad (SARS) returned with him to the street, but he was so tired and sick; he did not even come out of the vehicle. They broke into the compound but the kidnappers had escaped. So many things were discovered in the compound, including guns, a white bus and a power bike. I had never seen any power bike on this street before then.”
Number 21 Prophet Asaye Close, where Dunu was kept, is at the end of a close facing the entrance to the street. The compound has only a single bungalow. The compound is covered with interlocking stones. It is a study in irony. Carved on the gate is the sentence ‘Jesus is Alive.’ There is a doorbell on the left side of the gate. Observing the building closely, it is easy to see why the kidnappers settled for it. It is a single bungalow, so no noisy neighbor or neighbors to snoop into their business. It has coconut trees at the back, but there were no high rise buildings from where anybody could monitor what they were doing.
Asked about the activities in the compound, our source said: “They (abductors) kept to themselves. The guy there, whenever he was driving in from outside, the gate would have been opened before he got to the gate. In addition, loud music was always wafting from the bungalow. This always muffled every noise coming from there. This happened mostly in the day time. In the night, of course, the generating set would take over. So, we (neighbors) could never have known what went on there”.
With the escape of Dunu, he was able to make useful statements to the police about his kidnap. The next day, May 13, SARS operatives in four patrol vans stormed Franzaki Street, Bucknor Estate, off Isheri Osun Road. It was the rented home of one of the workers of Maydon Pharmaceutical, identified as Emeka, a pharmacist. He is from Oguta, Imo State, and in his late 30s or early 40’s; he has a wife and a child, according to the residents, who were rattled by the early morning raid.
Emeka was whisked away from his house by the police. Since then, the residents said he has not returned.
It was on the basis of this breakthrough that the Lagos Commissioner of Police, Fatai Owoseni, four days after Emeka’s arrest on May 16 declared a certain faceless Evans wanted. He said: “We are encouraging Nigerians to blow the whistle on this kidnapper. Whoever blows the whistle will get N30 million rewards as stated by the Inspector General of Police…Evans has been on the wanted list of the Police in Anambra, Edo and Lagos states for years. The suspects arrested have given us valuable information, which the command is working on to ensure that he is apprehended by all means.”
Operatives of the Inspector General of Police’s anti-kidnapping team went into action and with the aid of high-tech equipment, they were able to track key members of the kidnap syndicate, rounded them up and then set the stage for the final arrest of Evans. This came last Saturday when Evans was demystified by the police.
Mood at the victim’s firm
At the headquarters of Maydon Pharmaceutical Company Limited at 15 Wilmer Street, Ilupeju, Lagos, the atmosphere was subdued. The workers discussed in a low tone. There were several innuendoes about a certain Emeka from Oguta. Both Mr. Donatus Dunu, the chairman of the company, and his wife, the managing director, were not on seat.
However, one of the male workers said they had been warned not to discuss their boss’ harrowing experience with pressmen and that it was only the boss or his wife that can speak on the matter. Pressed further, he described his boss’ escape as miraculous. When shown the picture of the compound where Dunu was kept with the inscription ‘Jesus is alive’, he exclaimed ‘indeed, Jesus is alive!’


Source: Sahara Reporters

Igbo quit notice | I can say whatever I like – Prof. Ango Abdullahi



Prof Ango Abdullahi

A former Vice-Chancellor of the Ahmadu Bello University, Zaria, Kaduna State, Prof. Ango Abdullahi, has declared that as a Nigerian, he has freedom of speech and can say anything he likes.
He revealed this after his backing of the ultimatum by Arewa youths that Igbos should leave the North on or before October 1, 2017.
Abdullahi, who is the spokesperson for the Northern Elders Forum, insists Nigeria has been divided for a long time and that his comment did not just cause that.
“The country had already been polarised. It is already polarised. Well, maybe it added another dimension to the polarisation but the country had been polarised. As far as I am concerned, the country has been polarised for a long time.
“Am I too important not to be arrested if I have committed an offence? If I have committed a crime; of course, why not? It is also an opinion; some people may wish me dead. Is that not so? There might be some people who want me arrested.

“I thought that all countries have legal systems that qualify offences and depending on the gravity of the offence, measures are taken against offenders and so on.
“If I have committed an offence, I expect that somebody would have drawn my attention to it, but I don’t think anybody has drawn my attention to an offence that I have committed. All I have done is to express my freedom of speech and this is guaranteed in the country as far as I know.
“The Igbo said they want to leave Nigeria. They have been saying this for a long time. They have wanted to leave Nigeria since 1967, when we had the civil war and they have not stopped asking to leave Nigeria.
“So this time, the youths must have seen that they needed help to leave Nigeria and it is a good thing if they can mobilize themselves back from every part of Nigeria, including the North of course, to go back home and really concentrate on building the Biafra state they have been dreaming about. And we will support them; I will support them in that direction.”


Source: Breaking News

Nigeria needs 32m STB for digital switch over – NBC

Digital switch over

The National Broadcasting Commission (NBC) says the country needs 32 million Set Top Box (STB) for it to switch from analogue to digital terrestrial broadcasting.

The Director-General of NBC, Mr Ishaq Kawu made this known during a news conference on Digital Switch Over (DSO) held in Lagos on Friday.

Kawu said that the number was arrived at by dividing 191 million Nigerians by six, which represented the number of a household.

He said that the DSO process was a huge financial, technical and logistical challenge.

According to him, switching on a huge country like Nigeria requires tremendous financial commitment.

He said that an STB costs 45 dollars and the commission had made a commitment of eight million units which would amount to 26 million dollars.

According to him, the price is a huge cost for Nigerians hence, the Federal Government has to subsidise it to N1, 500 per STB.

“We are looking at 20 dollars per box so that it will be affordable. We are trying as much as possible to manufacture the boxes locally.

“Similarly, our Set-Top-Box manufacturers has committed resources to the importation of 850, 000 STBs from China.

“But because the EFCC had seized funds from the NBC under the ancient regime at the NBC, we cannot meet our commitment, which totaled the sum of 26million dollars.

“Thankfully, President Muhammadu Buhari, who had always been convinced of the importance of Nigeria’s DSO process, finally approved release of the seized sum of N10 billion to the NBC. That took place in September 2016,” he said.

Kawu said that the DSO was successfully carried that out in Abuja in December 2016, offering in the process 30 local, regional and national channels to viewers.

He said that there was an upgrade to the 15 channels offered in Jos, Plateau, when the NBC launched the pilot phase of DSO in April 2016.

According to him, in 2016 alone, NBS achieved much more than it has been done in the lead to the deadlines of 2012 and 2015.

“It is also significant to let you know that we appointed a company known as The Outsource Company (TOC) as the call center managers for the switchover starting from Abuja.

“They commenced with appointing 30 call agents, but that was soon increased to 90.

“They work three shifts every day, in order to meet the demands of viewers who either want to activate their boxes or make complaints or inquiries.

“So far, a total of 745,480 STBs have been imported into the country; 566,478 have been delivered, while 485,409 have been sold and 332,095 were activated in Jos and Abuja,” he said.

The D-G said that NBS had continued to receive tremendous support of the Federal Government, the Senate and the House of Representatives.

He said that to accelerate the progress of work, the commission was engaging with the Nigerian Governors’ Forum.

According to him, this is to ensure that the states can partner with the commission, especially in the procurement of Set-Top-Boxes.

“The engagement will ensure critical assistance for the installation of transmission systems by our signal distributors.

“The NBC and the stakeholders of the DSO process are committed to achieving the completion of the process.

“We will intensify publicity so that Nigerians can better appreciate the significance of the process, how far we have come and what more mileage needs to be covered.

“The DSO process is changing the face of television in Nigeria.

“We thank Nigerians for their continued support in our march to digitise broadcasting in Nigeria,” he said.

Source: The Guardian

Quote of the day

“If a man is called to be a street sweeper, he should sweep streets even as a Michelangelo painted, or Beethoven composed music or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, 'Here lived a great street sweeper who did his job well.”
― Martin Luther King Jr.

Urhobo people

Urhobo couple in traditional attire

The Urhobos are people of southern Nigeria, near the northwestern Niger delta. The Urhobo is the major ethnic group in Delta State. Delta State is one of the 36 states of the Federal Republic of Nigeria. The Urhobos speak the Urhobo language. The Urhobo culture is related to several cultures in the Niger-Delta. Isoko is closely related in language and culture, leading to the missionaries erroneously labelling the Urhobo and Isoko cultural groups as Sobo. This name was strongly rejected by both tribes. However, there are those of the opinion that Isoko is a dialect of Urhobo. The Urhobo nation is made up of twenty four sub-groups, including Okpe^[1] the largest of all Urhobo sub-groups.^[2] Isoko used to be regarded as a part of Urhobo nation until the late 1950s when they were granted autonomy.

There are about two million Urhobos. The word Urhobo refer to a group of people and not the geographical territory. The Urhobos have social and cultural affinity to the Edo speaking people of Nigeria (Northcote Thomas, 1910). The Urhobo now live in a territory bounded by latitudes 6°and 5°, 15° North and Longitudes 5°, 40° and 6°, 25° East in the Delta State and Bayelsa State of Nigeria. Their neighbours are the Isoko to the South East, the Itsekiri to the West, the Bini to the North, Ijaw to the South and Ukwuani people to the North East. The Urhobo territory consists of evergreen forest with many oil palm trees which provide the lucrative palm produce industry for which the Urhobo have some technological preserve. The territory is covered by a network of streams whose volumes of water and flow are directly concerned with the climatic season; wet season (April–October) and dry season (November–March).

Indigenous government and politics

The Urhobos are currently organized as political kingdoms, gerontocracy and plutocracies. Gerontocracy is the government by elders based on the age grade-system in the community while plutocracies is government by the rich and wealthy, an evolutionary state but retaining the elements of gerontocracy. Although it is not clear which kingship is older among the kingdoms, these kingship developments reached their climax in the 1940s and 1950s.
Urhobo politics and government structure occur at two levels (a) kingdom level (b) town level. Men and women of Urhobo heritage are organized either by elders based on the age-grade system (gerontocracy) and or based on rich and wealthy (plutocracies). An outline of Urhobo indigenous government and politics have the titles: Ovie (king) which is the highest political figure in the kingdom. He is the symbol of his kingdoms', culture and also of his royal predecessors. His Councillors are called Otota (Speaker), Ohoveworen or Okakoro, addressed collectively as Ilorogun (singular: Olorogun). Other title holders are the executioners (Ikoikpokpo) and warriors called Ogbu. Although there are other political titles peculiar to the different kingdoms, the judicial aspect of government among the Urhobo places a clear distinction between civil and criminal offences which ensure justice to the parties concerned.

Location

Professor Peter Palmer Ekeh, Founder of Urhobo Historical Society, later wrote in his book: Studies in Urhobo Culture, that "Urhobo is physically embedded in the Atlantic forest belt that stretches from Senegal in West Africa to Angola in central Africa. Historically, this region was the most pristine in all of Africa. Until the Portuguese burst into its territories in the late fifteenth century, its forest peoples cultivated their own forms of civilization, untouched by outside influences. This forest belt of western Africa was reached neither by ancient Christian influences, which had a large foothold in North Africa, nor by Islamic forces that came as far south as Hausaland by the eleventh century. While East Africa and even Central Africa were touched by Asian and Arab influences from across the Indian Ocean, as the amalgam of Swahili language bears out, no similar trans-Atlantic influences breached the forest belt until the Portuguese arrival in the late fifteenth century."^[3]
A bulk of the Urhobo people resides in the South Western states of Delta and Bayelsa in Nigeria also referred to as the Niger Delta. Ofoni is an Urhobo community in Sagbama Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Ofoni is about 40 kilometres by water to Sagbama. Many Urhobos live in small and major cities in regions or local government areas in Ughelli, Warri, Abraka, Orerokpe and Sapele. Some Urhobo major cities and towns include: Okparabe, Arhavwarien, Warri, Sapele, Abraka, Ughelli, Effurun, Aladja, Ovwian, Orerokpe, Amuekpe, Eku, Oghara, Evwreni, Agbarha-Otor, Agbarho, Okpara Inland, Egini, Kokori, Olomu, Kiagbodo, Isiokoro, Mosogar, Akpobome, Orhokpokpor, Jesse, Ogharaefe, Effurun-Otor, Ewu, Jeremi, Emadadja, Okwagbe, Ovu, Orogun, Owahwa, Otogor, Edjekota-Ogor, Ofoni, Otor-Udu, Ekpan, Jeddo, Uwheru, Urhowhorun, etc.
The following are local government areas where Urhobo traditional homes are located in Delta State and Bayelsa State

• Ethiope East
• Ethiope West
• Okpe
• Sapele
• Udu
• Ughelli North
• Ughelli South
• Uvwie
• Warri South
• Patani
• Sagbama (in Bayelsa State)
• Ikpoba Okha (in Edo State)

Culture

The Urhobos live very close to and sometimes on the surface of the Niger river. Thus most of their histories, mythologies, and philosophies are water-related. Annual fishing festivals that includes masquerades, fishing, swimming contests, and dancing, are part of the Urhobo heritage. There is an annual, two-day, Ohworu festival in Evwreni, the southern part of the Urhobo area when the Ohworhu water spirit and the Eravwe Oganga are displayed. The king in an Urhobo clan or kingdom is called the Ovie. His wife of the queen is called Ovieya and his children Ọmọ Ovie (child of the king also known as prince and princes). Presently, these names are also given to children without royal heritage. A number of Urhobo cultural divisions have other titles other than Ovie; the Okpe call their traditional ruler "Orodje", Okere-Urhobo calls theirs "Orosuen", Agbarho uses "Osuivie", Orogun uses "Okpara-Uku" (mainly due to their proximity with Ukwuani people) and the Urhobos in Olomu Kingdom call their King "Ohworode". Some Southern Urhobo clans and communities also practise the Odio system which is widespread in the Isoko region

Marriage

Before marriage in Urhobo culture is said to be properly contracted, prayers must be offered to the ancestors(Erivwin) and God(Oghene). The marriage ritual known as Udi Arhovwaje takes place in the ancestral home of the bride or a patrilineal relation of the bride as agreed by the family.
On an agreed day, the fiance goes with his relatives and friends to the fiancee's father's home bringing gifts of drinks, salt, kola nut and sometimes food as requested of him by the bride's family for the marriage ceremony. Formal approval for marriage is given by the bride's parents or who ever is representing the bride's family and traditional rites of pouring the gin brought by the fiance as a libation to the father's ancestors to bless them with health, children and wealth. It is only after this marriage rite that the husband can claim a refund of money (bride price) if the marriage breaks down. It is believed that the ancestors were a witness to the marriage. It is only the physical body that is sent to her husband in the marriage, her Erhi (spirit double) remains in the family home. This explains why in Urhobo culture, a woman is brought back to be buried in her family home when she dies.
In the ancestral home of the man, the wife is welcomed into the family by the eldest member of the family. Where she is expected to confess all her love affairs during and after her betrothal to her husband (if any) and she can now be absolved from all her wrongdoings. She becomes a full member of her husband's family after this rites and is assumed to be protected by the supernatural (Erivwin). This rite symbolizes an agreement between the wife and the Erivwin.
If the wife later becomes unfaithful, it is believed that she will be punished by the Erivwin – this is believed to be the reason why married Urhobo women are very faithful to their husbands.

Urhobo calendar

Urhobo Okpo (week) is made up of four days based on regulated market cycles, religious worship, marriages and other community life. The four days of the Urhobo week are Edewo, Ediruo, Eduhre, and Edebi. In Urhobo mythology, Edewo and Eduhre are sacred days to divinities, spirits, and ancestors. Most markets are held on these days. Ancestors are venerated on Edewo. Most traditional religious rituals are held on Eduhre.
Divinities (spirits) are believed to be very active in the farmlands and forests on Edewo and Eduhre. Therefore, farmers in most Urhobo communities rarely go to work on those days so as not to disturb the spirits.
Urhobo months are called Emeravwe and are made up of 28 days. Most of the annual festivals are held during the months of Asa,Eghwre,Orianre and Urhiori. Those are the months of harvest and farming activity is at its lowest, so most farmers are free to partake in festivities. These are also months to honour the gods of the land and spiritual forces that brought a good harvest.

Food

As with most tribes in Nigeria, a certain food is considered to belong to or originate from a particular tribe, for example, pounded yam and egusi soup from the Igbos, Eba; and Ogbono soup (made from Irvingia gabonensis and sometimes referred to as Ogbolo soup by people of Esan or Etsakor descent). For the Urhobos there are two foods considered Urhobo in nature. They are: Ukhodo (a yam and unripe plantain dish prepared with either Beef, Poultry or fish and spiced with lemon grass and potash and "Oghwevwri (emulsified palm oil soup)" (oghwo) and Starch (usi)(the actual name of this staple is not often used). The starch is made from cassava plant. It is heated and stirred into a thick mound with palm oil added to give the starch its unique orange-yellow colour. Oghwevwri is composed of smoked or dried fish, bush meat, unique spices, potash and oil palm juice. Other delicacies of the Urhobo tribe are palm nut oil soup amiedi or banga soup, often eaten with usi ("starch") and or garri. Banga is made from palm kernel. Other culinary delicacies include Iriboto, Iriberhare, and Okpariku.

Religion

The main focus of Urhobo traditional religion are the adoration of "Ọghẹnẹ" (Almighty God) the supreme deity and recognition of Edjo and Erhan (divinities). Some of these divinities could be regarded as personified attributes of "Ọghẹnẹ". The Urhobo also worship god with Orhen (white chalk). If an Urhobo feels oppressed by someone, he appeals to Ọghẹnẹ, who he believes to be an impartial judge, to adjudicate between him and his opponent. Urhobo divinities can be classified into four main categories, which probably coincide with the historical development of the people. These are Guardian divinities, War divinities, Prosperity divinities and Fertility and Ethical divinities. It should be noted that the fundamental factor and manifestation of all divinities in Urhobo religion is "Ọghẹnẹ".
Erivwin which is the cult of ancestors and predecessors (Esemo and Iniemo) is another important element in the Urhobo belief system. The dead is believed to be living and are looked upon as active members of the family who watch over the affair of the living members of their family. Urhobos believe in the duality of man, i.e. that man consists of two beings:

• Physical body - Ugboma
• Spiritual body - Erhi

It is the Erhi (spirit man) that declares man's destiny and controls the self-realization of man's destiny before he incarnate into this world. Erhi also controls the total well being (Ufuoma) of the man. Ọghẹnẹ (God) is like a constitutional Monarch who set his seal on the path of destiny set by a man's spirit (Erhi).
In the spirit world (Erivwin) man's destiny is ratified and sealed. In the final journey of the spirit man (Erhi) after transition, the Urhobo believe the physical body (Ugboma) decays while the spirit man (Erhi) is indestructible and goes back to join the ancestors in the spirit realm. The elaborate and symbolic burial rites are meant to prepare the departed Erhi for happy re-union with the ancestors in the spirit world.
However, the influence of western civilization and Christianity is fast becoming an acceptable religion in most Urhobo communities.
Epha divination, similar to the Yoruba Ifá and practiced by many West African ethnic groups, is practised with strings of cowries. Urhobos also practice Christianity, with many belonging to Catholic and new evangelical denominations.^[4] There are 1,261 ejo (deities), including the one-handed, one-legged mirror-holding whirlwind-god Aziza.


Source:

Indigenous government and politics

The Urhobos are currently organized as political kingdoms, gerontocracy and plutocracies. Gerontocracy is the government by elders based on the age grade-system in the community while plutocracies is government by the rich and wealthy, an evolutionary state but retaining the elements of gerontocracy. Although it is not clear which kingship is older among the kingdoms, these kingship developments reached their climax in the 1940s and 1950s.
Urhobo politics and government structure occur at two levels (a) kingdom level (b) town level. Men and women of Urhobo heritage are organized either by elders based on the age-grade system (gerontocracy) and or based on rich and wealthy (plutocracies). An outline of Urhobo indigenous government and politics have the titles: Ovie (king) which is the highest political figure in the kingdom. He is the symbol of his kingdoms', culture and also of his royal predecessors. His Councillors are called Otota (Speaker), Ohoveworen or Okakoro, addressed collectively as Ilorogun (singular: Olorogun). Other title holders are the executioners (Ikoikpokpo) and warriors called Ogbu. Although there are other political titles peculiar to the different kingdoms, the judicial aspect of government among the Urhobo places a clear distinction between civil and criminal offences which ensure justice to the parties concerned.

Location

Professor Peter Palmer Ekeh, Founder of Urhobo Historical Society, later wrote in his book: Studies in Urhobo Culture, that "Urhobo is physically embedded in the Atlantic forest belt that stretches from Senegal in West Africa to Angola in central Africa. Historically, this region was the most pristine in all of Africa. Until the Portuguese burst into its territories in the late fifteenth century, its forest peoples cultivated their own forms of civilization, untouched by outside influences. This forest belt of western Africa was reached neither by ancient Christian influences, which had a large foothold in North Africa, nor by Islamic forces that came as far south as Hausaland by the eleventh century. While East Africa and even Central Africa were touched by Asian and Arab influences from across the Indian Ocean, as the amalgam of Swahili language bears out, no similar trans-Atlantic influences breached the forest belt until the Portuguese arrival in the late fifteenth century."^[3]
A bulk of the Urhobo people resides in the South Western states of Delta and Bayelsa in Nigeria also referred to as the Niger Delta. Ofoni is an Urhobo community in Sagbama Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Ofoni is about 40 kilometres by water to Sagbama. Many Urhobos live in small and major cities in regions or local government areas in Ughelli, Warri, Abraka, Orerokpe and Sapele. Some Urhobo major cities and towns include: Okparabe, Arhavwarien, Warri, Sapele, Abraka, Ughelli, Effurun, Aladja, Ovwian, Orerokpe, Amuekpe, Eku, Oghara, Evwreni, Agbarha-Otor, Agbarho, Okpara Inland, Egini, Kokori, Olomu, Kiagbodo, Isiokoro, Mosogar, Akpobome, Orhokpokpor, Jesse, Ogharaefe, Effurun-Otor, Ewu, Jeremi, Emadadja, Okwagbe, Ovu, Orogun, Owahwa, Otogor, Edjekota-Ogor, Ofoni, Otor-Udu, Ekpan, Jeddo, Uwheru, Urhowhorun, etc.
The following are local government areas where Urhobo traditional homes are located in Delta State and Bayelsa State

• Ethiope East
• Ethiope West
• Okpe
• Sapele
• Udu
• Ughelli North
• Ughelli South
• Uvwie
• Warri South
• Patani
• Sagbama (in Bayelsa State)
• Ikpoba Okha (in Edo State)

Culture

The Urhobos live very close to and sometimes on the surface of the Niger river. Thus most of their histories, mythologies, and philosophies are water-related. Annual fishing festivals that includes masquerades, fishing, swimming contests, and dancing, are part of the Urhobo heritage. There is an annual, two-day, Ohworu festival in Evwreni, the southern part of the Urhobo area when the Ohworhu water spirit and the Eravwe Oganga are displayed. The king in an Urhobo clan or kingdom is called the Ovie. His wife of the queen is called Ovieya and his children Ọmọ Ovie (child of the king also known as prince and princes). Presently, these names are also given to children without royal heritage. A number of Urhobo cultural divisions have other titles other than Ovie; the Okpe call their traditional ruler "Orodje", Okere-Urhobo calls theirs "Orosuen", Agbarho uses "Osuivie", Orogun uses "Okpara-Uku" (mainly due to their proximity with Ukwuani people) and the Urhobos in Olomu Kingdom call their King "Ohworode". Some Southern Urhobo clans and communities also practise the Odio system which is widespread in the Isoko region

Marriage

Before marriage in Urhobo culture is said to be properly contracted, prayers must be offered to the ancestors(Erivwin) and God(Oghene). The marriage ritual known as Udi Arhovwaje takes place in the ancestral home of the bride or a patrilineal relation of the bride as agreed by the family.
On an agreed day, the fiance goes with his relatives and friends to the fiancee's father's home bringing gifts of drinks, salt, kola nut and sometimes food as requested of him by the bride's family for the marriage ceremony. Formal approval for marriage is given by the bride's parents or who ever is representing the bride's family and traditional rites of pouring the gin brought by the fiance as a libation to the father's ancestors to bless them with health, children and wealth. It is only after this marriage rite that the husband can claim a refund of money (bride price) if the marriage breaks down. It is believed that the ancestors were a witness to the marriage. It is only the physical body that is sent to her husband in the marriage, her Erhi (spirit double) remains in the family home. This explains why in Urhobo culture, a woman is brought back to be buried in her family home when she dies.
In the ancestral home of the man, the wife is welcomed into the family by the eldest member of the family. Where she is expected to confess all her love affairs during and after her betrothal to her husband (if any) and she can now be absolved from all her wrongdoings. She becomes a full member of her husband's family after this rites and is assumed to be protected by the supernatural (Erivwin). This rite symbolizes an agreement between the wife and the Erivwin.
If the wife later becomes unfaithful, it is believed that she will be punished by the Erivwin – this is believed to be the reason why married Urhobo women are very faithful to their husbands.

Urhobo calendar

Urhobo Okpo (week) is made up of four days based on regulated market cycles, religious worship, marriages and other community life. The four days of the Urhobo week are Edewo, Ediruo, Eduhre, and Edebi. In Urhobo mythology, Edewo and Eduhre are sacred days to divinities, spirits, and ancestors. Most markets are held on these days. Ancestors are venerated on Edewo. Most traditional religious rituals are held on Eduhre.
Divinities (spirits) are believed to be very active in the farmlands and forests on Edewo and Eduhre. Therefore, farmers in most Urhobo communities rarely go to work on those days so as not to disturb the spirits.
Urhobo months are called Emeravwe and are made up of 28 days. Most of the annual festivals are held during the months of Asa,Eghwre,Orianre and Urhiori. Those are the months of harvest and farming activity is at its lowest, so most farmers are free to partake in festivities. These are also months to honour the gods of the land and spiritual forces that brought a good harvest.

Food

As with most tribes in Nigeria, a certain food is considered to belong to or originate from a particular tribe, for example, pounded yam and egusi soup from the Igbos, Eba; and Ogbono soup (made from Irvingia gabonensis and sometimes referred to as Ogbolo soup by people of Esan or Etsakor descent). For the Urhobos there are two foods considered Urhobo in nature. They are: Ukhodo (a yam and unripe plantain dish prepared with either Beef, Poultry or fish and spiced with lemon grass and potash and "Oghwevwri (emulsified palm oil soup)" (oghwo) and Starch (usi)(the actual name of this staple is not often used). The starch is made from cassava plant. It is heated and stirred into a thick mound with palm oil added to give the starch its unique orange-yellow colour. Oghwevwri is composed of smoked or dried fish, bush meat, unique spices, potash and oil palm juice. Other delicacies of the Urhobo tribe are palm nut oil soup amiedi or banga soup, often eaten with usi ("starch") and or garri. Banga is made from palm kernel. Other culinary delicacies include Iriboto, Iriberhare, and Okpariku.

Religion

The main focus of Urhobo traditional religion are the adoration of "Ọghẹnẹ" (Almighty God) the supreme deity and recognition of Edjo and Erhan (divinities). Some of these divinities could be regarded as personified attributes of "Ọghẹnẹ". The Urhobo also worship god with Orhen (white chalk). If an Urhobo feels oppressed by someone, he appeals to Ọghẹnẹ, who he believes to be an impartial judge, to adjudicate between him and his opponent. Urhobo divinities can be classified into four main categories, which probably coincide with the historical development of the people. These are Guardian divinities, War divinities, Prosperity divinities and Fertility and Ethical divinities. It should be noted that the fundamental factor and manifestation of all divinities in Urhobo religion is "Ọghẹnẹ".
Erivwin which is the cult of ancestors and predecessors (Esemo and Iniemo) is another important element in the Urhobo belief system. The dead is believed to be living and are looked upon as active members of the family who watch over the affair of the living members of their family. Urhobos believe in the duality of man, i.e. that man consists of two beings:

• Physical body - Ugboma
• Spiritual body - Erhi

It is the Erhi (spirit man) that declares man's destiny and controls the self-realization of man's destiny before he incarnate into this world. Erhi also controls the total well being (Ufuoma) of the man. Ọghẹnẹ (God) is like a constitutional Monarch who set his seal on the path of destiny set by a man's spirit (Erhi).
In the spirit world (Erivwin) man's destiny is ratified and sealed. In the final journey of the spirit man (Erhi) after transition, the Urhobo believe the physical body (Ugboma) decays while the spirit man (Erhi) is indestructible and goes back to join the ancestors in the spirit realm. The elaborate and symbolic burial rites are meant to prepare the departed Erhi for happy re-union with the ancestors in the spirit world.
However, the influence of western civilization and Christianity is fast becoming an acceptable religion in most Urhobo communities.
Epha divination, similar to the Yoruba Ifá and practiced by many West African ethnic groups, is practised with strings of cowries. Urhobos also practice Christianity, with many belonging to Catholic and new evangelical denominations.^[4] There are 1,261 ejo (deities), including the one-handed, one-legged mirror-holding whirlwind-god Aziza.


Source: WWW.wikwand

FG moves to strengthen NYSC

The Federal Government is to initiate measures to strengthen the four cardinal segments of the National Youth Service Corps (NYSC) scheme which include primary assignment and community development service.
The Director-General of the NYSC, Brig.-Gen. Suleiman Zakari Kazaure, gave the assurance on Friday in Nkwerre LGA of the state.
Kazaure was on an inspection tour of the Imo NYSC Permanent Orientation Camp at Eziama Obaire in Nkwere LGA.
The director-general, who addressed the 2017 Batch A, Stream 1, corps members posted to the state, mentioned the other segments as orientation and passing out.
He said that the government would pursue skill acquisition for the corps members with greater vigour, and fashion out primary assignments to create the enabling environment for the corps members to put in their best.
The NYSC boss, who commended the corps members for exemplary conduct during their orientation course, urged them to shun unnecessary and unauthourised journeys, dubious practices and immorality.
He charged them to respect the culture and traditions of their host communities and endeavour to positively affect their lives.
The director-general also urged the corps members to work toward establishing small businesses while serving, so as not to depend on white collar jobs.
Earlier in his address, the state Coordinator of the NYSC, Mr James Olugbodi, said that 1,637 corps members comprising 747 males and 890 females were registered for the programme.
Olugbodi commended the corps members for discipline, loyalty, diligence and commitment to all camp activities throughout the duration of the orientation.
He also hailed Imo Government for continued assistance to the NYSC, especially in the provision of accommodation and potable water.


Source: NAN