A BRIEF HISTORY OF UVWIE

Edited by Wilson Ometan

Uvwie is one of the 22 Urhobo Cultural units which migrated from Igodomigido (now Edo Kingdom) in about 11th and 12th centuries, Uvwie is believed to be aborigine of Bini (now Benin) ethnic group of Edo Tribe.  

Uvwie is a plurality derived from Ovwie. In fact Ovwie is a bini word which denotes Duke. So therefore, Uvwie means Dukes.

Indeed,"In about the same period of their migrations with other Urhobo ethnic groups, the Uvwie (the dukes) were detailed by the then Ogiso Igodo ruler in some cases. And in other cases, other migrating Uvwie people left their origin during upheavals to establish or rule in other Kingdoms" (cited by Nowamagbe omoigui, M.D, in Otite, Salubi etc. in reply to Professor, P. Eke on Benin-Urhobo relationships)(some emphasis mine). For example, this is supported by the fact that among the thirty one Ogisos (circa 10th century) believed to have ruled before the dynasty of the Obas, there is evidence that the kingdom of Ughelli was already established during the reign of the first Ogiso Igodo. Also, Esagho ? the wife of Igodo had a son who later became the first Ovie of Ughelli who was installed by a high Priest of Amon called Oriogbon.  

Traditional stories indicate that the Oghwoghwa group of people met aborigines when they got to Urhoboland and these included Olomu and Uvwie. In the course of their expansion, the Ughelli people forced out Uvwie group of people. This signify that either the Uvwie people left the land of the Ogisos before or during the period when Ughelli people left circa 10th century or they were the first to occupy the site in question or were aggressively superior in numbers or armament during this time.  

Originally as History can tell, Uvwie people came from Erohwa (Arohwa) which have common boundary with Bini (now Benin) and Aboh. They initially settled in Eghwu, left this land and settled in Uvwie ro-rho under the leadership of Ekode. Ekode had a son called Ogun; and Ogun fathered Erohwa while these primogenitors succeeded each others in turns for the Chieftaincyship.  

For the later migrants of Uvwie people to Evwokpokpor (Evwron, now Effurun), the great grandson of Ekode called Emova had a problem in his quest for leadership to rule the people because there was a friction between him and Ogene another prominent personality who also had followership. This friction caused Emova and his group to migrate to Evwokpokpor (Effurun, new town) in a wave of second or more migrations. During this period, it is noted that there were cultural assimilation with other ethnic groups, for instance, Emoghwa got married to the daughter of Adagri, the Ovie of Ughelli. Also, when Uvwie people were on the trail of migration, they settled in Uzi-evwo (Uzi-ephrun) and Patani where a land mark of Kola-nut was planted in the Anglican Church formally (C.M.S) compound which was actually the former shrine of Okiale (Okiale was one of Uvwie's ancestors). Uvwie people left Patani because of the porosity of the Land which does not support the type of farming the Urhobos are accustomed to especially the palm fruit, cocoyam and cassava farming. Today, Patani is now inhabited by Ijo people.  

There is no past history of a people without war. While at Uvwierorho, Uvwie people went to war with the people of Ogo and Ughelli. Though both parties suffered heavy casualties, Uvwie was victorious. This victory as expected enhanced the prestige of Uvwie who were encouraged in the business of taking other ethnic groups conquered into servitude. Because of the profits from this business, the ruler of this period, a descendant of Ogun embarked on selling his own people when he had difficulties in capturing foreigners from the neigbourhood. He seized his own people which he took through Okpare Creek and sold to Ijaw Slave Traders. This ruler is said to be Ogoni. This is the period when the people refused to refer to their king as Ovie but called him Orovwevwo (Orovworere).i.e. He who owns town. This ruler was so dastardly that he will instruct his subjects to fell an Iroko/Palm tree but they should guide it to the ground with bare hands. Allowing the tree to fall to the ground unaided or unsupported warrants death penalty for the culprits. A feat also performed by the Orodje of Okpe (King of Okpe).  

It is important to note that the Uvwie people at Erohwa and Uvwierorho have the same divinity of Izuwe in Erohwa, and after migrating to Patani, Okiale became deity or divinity worshiped. 

FIRST ARRIVALS IN EKPAN.  

Because the ruler then was so oppressive, not only because of his slave trading but because of his over bearing and domineering attitude, many people left Uvwierorho to other lands in search of virgin, fertile and peaceful environment free from tyrants. This culminated in their arrival in Edjeba (Ekpan). However, the group which arrived at Ekpan were led by Edjekuvwie, Omiyo, Ekpoko, Ikporo and Ohwefe. Of this group, Edjekuvwie (Edjekuvwie means: run from dukes) and his Sister Eyaye (who later married to an itsekiri man) were of royal Blood hence we have two statues of chieftaincy stool symbolising the authority and ritual deity. This royal stool is occupied by their descendants till date.  

(NOTE: It is very likely that the reasons given above may not be the only reasons why Uvwie migrants left their original land in the Igodomigodo Kingdom. For instance, there were cases of princes quarrelling and warring with each other during upheavals of who is to be the next ruler).  

But the traditional historical perspective which some people of Ekpan tells and widely believed is that "the founder of Uvwie ethnic group is believed to be a man called Uvwie who lived at Ife, and migrated eastwards from Benin. He settled near the Ijo town of Erugbo (Arogbo) in the creeks of Ondo state. Uvwie and his group wandered along the creeks of the delta and settled in Orhobi (Urhubi) and later moved on to Arowha (Erowha). While in Erowha, a group of Uvwie people headed by Ogun, found an area named Uzi-Evhro (Uzi-Evhro: means Evhro encampment) in the neighbourhood of Evwreni in Ughwerun-Eghwu territory where they settled. This settlement was originally known as Otobi. This period saw the expansion and further migration of Uvwie people to Patani. But because of the Porosity of this land occasioned by floods and diseases, and the unsuitability of the land which does not support agriculture made them to move further away to be replaced by the Ijo of Patani.  

As a consequence of the problems, i.e. not able to tolerate the regime in Erohwa and the unsuitability of the Patani site, some groups headed by Ohwre and Eruohwo later moved on to found the territory of Uvwierorho after migrating westwards. They were banded by the people of Olomu to the south, Ughelli to the east, and Ughievwen to the west. The regime in Uvwierorho further caused some groups to migrate to Edjeba (Ekpan).  

The Patani aspect of oral history reminds me in reversal of the Prince Ekaladerhan of Benin history who was banished from his land on the wrong allegation that he is a witch who made his father's wives barren. Other sources said he was freed by those sent by his father Owodo to sacrifice him for the gods to enable the father have children. He left to found Ughoton. Discovered by hunters from Benin, he therefore relocated to ile ife, later became Oni of Ife. Renamed himself Izoduwa which the Yoruba tribe changed to Oduduwa. This storyline is also told in part as an allegation by the Ijo people of Patani against the Uvwie people that they are witch crafts hence they were driven from Benin and subsequently driven from Patani. One question needs asking; there must exist some relatives/sympathisers and friends who migrated with Ekaladerhan and who will/may not travel with him to Ile-Ife if this journey actually happened, these people must have stayed-put in Ughoton and its environs, so, the question is who and where are they now? Are these some of the early Edjekuvwie led or Izegbo led migrants to the present Ekpan town?  

ON RULERSHIP 

Indeed the wooden staffs of office (Ekphor) which represents each ruler (Unuevworo, meaning mouth piece of the people) signify how many people have been on the thrown and which family has the right to the thrown. At the moment, there are thirteen staffs of office representing the Unuevworos which came from the two royal stools of Edjekuvwie and Eyaye families. These thirteen (13) Ekphor are in Isiriera's (Keeper of the staffs) shrine in Ekpan. They have a striking resemblance with the ones in the Ogiamen Shrine in the eleventh century. Ogiamen in Benin of course is the equivalent of Isiriera (Isiriera means Tap Root) in Ekpan.  

EDJUVWIE & OHWORU DIVINITIES  

EDJEKUVWIE FESTIVAL The Edjekuvwie led group brought with them Edjuvwie and Ohworu divinities to Ekpan . These gods represents their faith systems through which much is believed. These gods act as saviours. Edjuvwie was relocated to Effurun for lack of suitable site. 

The festival of Edjuvwie is celebrated every 1 year? The occasion begins with Igwe performance.  

1) Edjuvwie is the head masquerade with its crown looking like the South African women head gear. The body of the masquerade is covered with a clothe much used by and which identifies with the Jews. The first, second and third processions are named as Igwe sets. It is likely that the first procession is to demystify the religious King who was the spiritual and authoritative head before the ascension of the political King of Uvwie, His Royal Highness Eruohwo II, the Ovie of Uvwie in 1954.  

2) Imowe masquerade within Edjuvwie: These are lesser deities  

3) Songs : the songs are rendered in Ijo and Uvwie dialects of the Edoid culture.

4) Oberokpa : This act by Oberokpa; is a simulation of climbing a palm tree and cutting down palm nuts by a cutter. It symbolises the act by those people and how the present site of the Edjuvwie shrine and the entirety of the present Uvwie site was discovered by Oberokpas. 

OHWORU FESTIVALS (Okpa : the gods of land and, Amen: of the waters) These two Ohworus, One is celebrated on land, the other is on the waters of Ekpan River. 

OHWORU-OKPA (a) Has many masquerades which include: 1) Eni (Elephant), a copy of Eni masquerade is also performed in Evwreni. It is not clear as to who originated this deity.

2) Edjasokpraso (representative of fire elements or gods) 

3) Udo Masquerade (Has 7 masquerades who speaks Isoko language)  

4) Emaviedjo : The night singer whose voice resonates for miles in the dead of night  

5) Egri (which the yoruba calls Oro)  

6) Ugo-bibi, and Ugo fonfon , meaning Black and White Eagle 

7) Emete-asa  

8) Emedjo etc.  

OHWORU-AMEN (b) Has one Masquerade (1) performs in a Canoe which wiggles from side to side and travels from East to West on the Ekpan and Edjeba (another Edjeba) river. (2) The Canoe is brought from Edjeba  

(3) Song; the songs are symbolic of the god's effect on the worshippers e.g. fertility and this is why people sing and talk about sex and even touch each other on the intimate parts of the body i.e. male to female and vice-versa.  

UDO MASQUERADE  

The Udo has seven masquerades. Celebrated every year (1) Among the seven masquerades is a mother who have six Children and their mode of communication is verbal & in Isoko language.They visit house holders to collect money. Udo masquerade include: A) Nenekporo (Nenerode, big mother signifying how big she was or grandmother. She is said to be of Isoko origin). B) Okoho, nicknamed Ogbe. C) Okpoghojobele, D) Ofadjerigbere E) Ovwa, nicknamed Okerereya for his handsomeness F) Okotogun, is a nickname of which I can't remember the orinal name , it is a bit ugly with huge forehead. G) And lastly the baby and last born of the family called Omoteraka, meaning Benin girl. It too is a bit ugly.  

ANYANBRIBRI : Ayanbribri is a god of war which protects the citizens from threats of war and invaders.  

ESA (Sticks RITUAL): Cleansing of the town using Sticks to scare away ghosts by striking rooftops in a dance procession from the beginning of town to the end of it by males in the dead of night, i.e. from enuevwo to ukurudunmu.  

EBE (Leaves RITUAL): Cleansing of the town using leaves in a dance procession from the beginning of town to the end of it by females in the dead of night, i.e. from enuevwo to ukurudunmu. This ritual has to do with removing the ghosts of people buried in houses in the town. But those who were found to be witchcraft or have sore in their body were buried in the bush, an act also practised by the itsekiris .  

OTHER FAITH SYSTEMS: 

Culturally, before the white man brought Christianity to our door steps, some individuals and whole families worship the boa conscriptor called OGBHON. But almost every family believes in worshipping and making sacrifice to their ancestors. 

OGBU CULT : Ogbu cult is a secret society of able men and women initiated into this cult. These are the defenders of the land during peace time. The cult must have found its establishment during the incessant raids on communities by others for the purpose of trading the captured for slavery or against invaders.  

COMMUNITIES: As of today, Uvwie which began from Ekpan formally Edjeba has grown and spread to become a tribe with many towns and villages which are, Effurun, called Evwo-kpokpor by those who speak the language (meaning new town.) Evworo means People, a word the Agbarho Urhobos pronounced Evworon which the English anglicised as Effurun.. Evworo is a word in Bini or Edo dialect which means people. Other towns in Uvwie include Okwirerho, Ugberikoko, Ugboroke, Ugbomro, Ugbenuohworhu, Okuetata, Uredjo, Okuemoghwa, Okorikpere, Ohore and Ekpan. The people of Ohrerhe town in Agbarho are said to be of Uvwie descendants too.  

TREATY OF PROTECTION  

On the 25 th of February 1893; the British Government under the rulership of Queen Victoria signed a treaty of protection with some chiefs of Ekpan. This treaty has seven Chiefs as signatories. This treaty including others was signed under the district of Warri with a dispatch number 46 of 30 th November 1894. Inclosure no.2 (sic). And in 1894, the British Government also signed another treaty with the people of Effurun  

1) EVOLUTION OF CHIEFTAINCY AND ROTATION OF PARAMOUNT CHIEFS (UNUEVWORO)  

Among the Uvwie settlements which were established before the 20 th century, Evwokpokpor (Effurun) was the only town which grew more rapidly in population than the rest. Probably because of its proximity with Warri which was a Colonial District. Though, the Chief Priest of Edjuvwie was the known King who holds the instrument of social control of the people, modernity dictates that there should be an administrative organisation and control of the people. And because Ekpan was dormant and unable to exert authority and probably because of acquiescing in favour of Eruohwo whose Kingship originates in Uvwierorho, a descendant of the latter went to Benin to be sold the authority and title of Ohomarin (ohovworin) by the Oba of Benin . A title he later conferred on others. But in a conference of 1952, the Uvwie people resolved to crown their King on the 1 st December 1954 in an effort to gain from the colonial government's intentions after studying the local government's law, no. 1, of 1953. It should be noted that Eruohwo lineage and dynasty of Uvwierororho had been extended to the present Uvwie headquartered in Effurun.  

However there are three major descent groups approved as Ruling Houses on the 13 th of February, 1962 by the government of Western region. They are Edjekuvwie (Ehovierhe and Ovwohwo), Eruohwo, and Onoseri. But by default, the Bendel state Legal Notice No.100 of 1979 under the traditional rulers and chiefs edit 1979, three ruling houses were fraudulently gazetted as recognised in Uvwie as rulers. They are: Eruohwo (genuine); Abe and Imedo, questionable? In order of rotation. This period in Uvwie History also saw the bastardisation of chieftaincy system. A period when the ascending dispute of the Unuevworo of Ekpan was taken to the customary Court of Effurun for a vote after the necessary rites had been performed by Chief William Ometan Etorane.

It is said that the Chiefs after taken bribes from the opponent who was not from the rulership stool voted for him enmasse. Perhaps, it was believed among the Chiefs including the king that Chief W.Ometan Etorane was receiving aggrandisements from the Oil Companies which was not so. Chief William Ometan Etorane (From Edjekuvwie and Onoseri Stools ) who married the younger sister (Esere Ometan Etorane) of King Johnson Ejuvwiekoko, the Eruohwo II lost out and this influenced the decision to ostracize the rulership stool of Edjekuvwie and Onoseri of Ekpan and Effurun respectively. It is also imperative to note that the Izegbo group in Ekpan refused to accept the title of Ohovworin from Eyaye stool (Edjekuvwie's sister who married an Itsekiri man) which the King is using for the void. As of now , a king can be chosen in rotation from the descent groups of Edjekuvwie, Eruohwo and Onoseri and the thirty six kingmakers are constituted by the twelve most senior Ehovworen drawn from each of the three main divisions of Uvwie, i.e. Ekpan, Alegbo and Ogbe.  

2) PERIOD OF INTERREGNUM  

The same Chief W. Ometan Etorane was the one who protected his bosom friend and brother-In-law, His Royal Highness, Johnson Ejuvwiekoko Edjekohwo, Eruohwo the II from Biafrans during the Nigerian Civil war by sheltering the Ovie (King) for three good years the war lasted, in Ekpan. The Biafrians were after the Kings life. For the length of time the civil war lasted, the kingdom of Uvwie was without a functioning king. Chief W. Ometan Etorane was also instrumental to the king's ascension during the struggle to be crowned as a king while the case was pending in the courts of the Western Region in his dispute with the Spiritual Edjuvwie King, His Highness, Ovedje Erumagborie III.

From the above, it is clear that the question of gaining control of the whole of Uvwie has been dominant in the history of the Uvwie people. The problem has been who holds the primacy of position between the systems of faith and political control. For instance, in the late seventies, Chief W. Ometan Etorane threatened to remove the Edjuvwie Divinity Pot from Effurun to Ekpan but he was subsequently placed under house arrest by the Bendel State police force. An indication that he who holds the combining control of Faith systems and political control holds the primacy of position.  

3) LANGUAGE: The Uvwie language is a variant of the Bini (Benin) ethnic group of Edo. Today, the language has mixed with other edoid dialects like Isoko and Ijo languages. For instance, Eme`me ruye which means what is wrong with you? Has same meaning in Isoko but has no same meaning in the main stream Urhobo language. Uvwie originated from Erohwa which has common boundaries with Bini, Isoko and Aboh which must have influenced the nature of mix of this language. The Uvwie people refer to Binis as Aka people. In fact the area where the Warri oil Refinery is situated was called ORIAKA. And further to the Atlantic Ocean estuary in the same area is a stretch of land where the Warri farm is now established which was named EKAVWRAN.