THE CHRISTIAN FAITH AND UZAIRUE PEOPLE

THE CHRISTIAN FAITH AND UZAIRUE PEOPLE

ANTHROPOLOGICAL INTERPRETATION  

Cornelius Afebu Omonokhua 

 

Introduction 

 

We cannot talk about Uzairue in isolation given that the clan is located in Etsakọ West of Afemai in Edo State, Nigeria. We need to clarify the concepts of Etsakọ and Uzairue. to identify our strength, weakness, opportunities and threats. This will also help us to see clearly the resilience of the people since the past hundred years in faith and commitment.  Etsakọ is a compound word derived from Etsẹ meaning to file, cut or to reach out and Akọ, meaning teeth. Etsakọ is the plural of Ọtsakọ (one who splits teeth). This action is a covenant that enables the people to reach out to others in mission. It is also an action of self-acceptance and ownership of our destiny. Very often the Etsako people pray: Eme tsẹ mho’obọ, Osinegbazọ tsẹ mh’uno (May what reaches my hand reach my mouth. In this context, Etsakọ means people that reach out with beautiful smiles such that the white teeth cannot be hidden. The acceptance and sustenance of the Christian faith could be located in this receptive attitude and grace of hospitality of the Uzairue people. Given that Uzairuemeans treasure house, we could in the context of Christianity imply that the land is full of grace hence the numerous Uzairue indigenous Priests and Religious akin to the priestly tribe of Levi that produced the Levitical priests.  

 

Etsako value the sanctity of marriage hence in the past the Etsakọ people chip the tip of incisors thus creating a small space –ofeghene, between the two upper incisors of the teeth as a sign of marriage covenant. This action also signifies the strength of the youths and the value of age groupings and the community strength. Peter InahouremeOmo-Ananigie gave the history of this custom in his book: A brief history of Etsakọ which was published in 1946. According to him, before an African of the Etsakọextraction could be initiated into any age-class or marriage or any other social organization, the filling of teeth was absolutely necessary. Ananigie is of the opinion that this custom was also practised among the Egyptians and the Bantus of the Southern Africa about 16th century from where the art presumably had emanated to the Bini speaking people and there to the whole division occupied by Ikpe –Na-Azama’s children, mistakenly called and then known as the Kukuruku Division. The word Etsakọ was also used to describe an emigrant group of men and women emigrating from Bini City and first settling at the Citadel called Ukutegba This view is also corroborated by Okhaishe N’Avhianwu. From the spiritual view point, Etsakọ means people who are conscious of their destiny hence the word for a person in Etsakọ is ọya, meaning one that is sent on a mission. We are therefore happy to celebrate this Christian mission that have survived for a hundred years in Uzairue.

 

The word “Uzairue” is derived from the white sand, ẹruewhich generally signify peace. Ẹrue is used aesthetically for painting of houses. People who escape danger and tragedy wear ẹrue and sing: “Ẹlo ni kha rẹ vie o- ẹrue li yakhe chiẹ’lolo mhẹ. In this context Uzairuẹ means those who choose peace and promote peace. The opposite of ẹrue is etse hence the Uzairue people say: “Etse do no, khikhe la. Du gbo’ora du gbi’gho gwa”. Iriribiri, aduekwi, kha due kpese. Tukpu, ini, or’owe tso. Obo’no yu’fi, lo nyaze ufi. Okhue enwe, le enwe enene. Gbe a mhe la gbena. Onọ mha isua, la ye lọ ishua. Another meaning of Uzairue is treasure. In this sense, it means ana za rue, in other words, treasure house. Uzairue therefore means a treasure of hope for the Afemai people. One person can be the cause of this treasure just as only one person kills the elephant that is slaughtered and shared by the entire community ( Oy’okpa lo gbini, ne evho eva”).

 

The Descent of Uzairue

 

What makes a human person a creature of destiny is the ability to know where he is coming from, where he is and where he is going to, hence Uzairue people say that it is only the fool who does not know where he was drenched by the rain! Adẹkẹ lokpa lọ yọ khi lọ vha lẹ an’ameọ ọ zagbe lọ. According to Peter Inahoureme Omo-Ananigie, it is believed that Etsakọ originated from Bini about the eighteenth century. That same century witnessed the breaking up and emigration of different clans in Bini kingdom. While keeping some of the traditions of the Bini Empire, they wanted complete independence with distinctive characteristics. 

 

Omo-Ananigie while writing for his 1946 publication used oral tradition as his major source. From his oral sources he claimed that there was a man called Oluku who was the father of Uzairue, Ekperi, Ayawun, Weppa, Wanno and Azama. There was at that time in Bini a powerful and rich man, named Adenomo. He persecuted Oluku’s family so much that they fled from his wrath. They settled between the swampy river called Oleh, the present day Ukpella and Ibie Hills. Ikpe, who led the children of Uzairue, settled with his seven brothers in Ukute-gba between the present day Ikpe and Auchi villages. After three months there was rumour that Adenomo was still after them and would not leave them in peace. This further scattered them and Uzairue’s children each founded a village. Omo-Ananigiesaid that Uzairue used to send tributes of leopard skins to Bini. It was discovered that those they sent to Bini never came back. Ogbekpe lo gie gbo uso mhe Edo. This made them stop the tributes. They appointed Ogbualo to be their first chief who was later succeeded by his brother Omogbai. Unfortunately, this coincided with the Nupeascendancy.  

 

According to Aha Idokpesi Okhaishie N’Avhianwu, the father of Etsakọ was a Bini man called Azama who married Ughhiosomhe the mother of Imekeyo (present day Imeke), Ikpemhi (present day Ikpe), Anwu (present day Anviawu) and Omoazekpe. The second wife was Etso the mother of Eppa and Anno. Etso had married before marrying Azama. In that marriage, she had Uneme. When Azama died, Etso married a third man and gave birth to Ekperi. All these children lived together as a family. At this time Oba Olua (1473 -1478) died and Prince Okpameascended the throne as Oba Ozolua (Ozoluwa). He ruled the kingdom about 1504.

 

Oba Ozolua’s reign marked what one might call a migration plague. During his reign mass migration of different tribes and at different times were recorded. The Edo speaking people of north-east of Bini City migrated to their present homelands in groups in Ozolua’s reign. Some had left to escape pain, conscription and for refusal to bring to the Oba leopard skins as the custom dictated. The migration of Etsakọ peoples – the Uzairues, Avhianwus, the Weppa-Wanos, the Ibies, the Agbedes, the Okpellas, the Avieles, the Jagbes and the Anwains – had been associated with these movements. So the early people of Etsakọ were Bini emigrants. All the children of Azamaand their step brothers, who today comprise the Ivhieracommunities, migrated with their families in this period late 15th century, and became the founders and progenitors of the clans that make up Etsakọ. Imekeye, Ikphemhi and Omoazekpe, the first, second and sixth sons of Azamabecame the Great Patriarchs of most of Uzairue Clan, Anwu, the third son of Azama, founded Avhianwu Clan while Eppa and Ano, the fourth and fifth sons of Azama, became the Great Ancestral Patriarchs of the clan today called Weppa-Wano. Their step-brothers Uneme and Ekperi founded all Uneme and all Ekperi Clans respectively.

 

Another version is that of Anaemhomhe in his history of Weppa-Wano. According to him, about the 13th century, the Etsakọ people were part of the old Bini kingdom. The Oba was a very strong ruler with powerful bodyguards. Each village under Bini had a warrior chief who fought wars and defended the kingdom. Adaobi was a warrior from the Etsakọ quarter. One day, the Oba announced that nobody in the land except his quarter should pound anything especially yam and coco-yam. Another law was that whoever killed a tiger was castrated in the palace and made a harem to one of the wives of the Oba. From here, Etsakọ people derived the proverb; that it is a person who kills a tiger that sends himself to Edo (Ọgb’ẹkpẹ l’ ọgiegbọ uso mhẹ Ẹdo). Consequently, people started running away from Bini. One day, one of the generals of the Oba named Adaobi called all his brethren together and told them to prepare for a departure within five days. This was the Exodus of Etsakọ from the great Bini kingdom.

 

Ananigie said that the Ivio-Adaobi emigrations from Bini was first and foremost headed by Adaobi for political, economic and ethical reasons. Adaobi having travelled a distance of about 23 miles from Bini arrived at a place called Obada, and there settled. Within a few years, there grew up a teeming population in the settlement. The Oba of Bini had a change of mind and decided to crown Adaobi the king of Etsakọ. When the Oba arrived, everybody including the sons of Adaobi Unoakorbe and Igbogbokor had deserted Adaobi. Ananigie did not give any reason for this action. It is possible that the people did not trust the Oba or they did not want to remain slaves to the Oba. It is also possible that the Etsakọ felt that Adaobihad betrayed them by wanting to accept the crown from the Oba thereby still remaining his subjects after they had delivered themselves from the Oba’s tyranny. When the Oba arrived and met Adaobi alone, he was disappointed and stopped the coronation ceremony. 

 

Adaobi in a fit of anger, in very strong asseverations (sic) and in the most provocative language and in unequivocal terms, cursed the inhabitants of the Town of Obada, particularly his sons, that after him, they should have no kings. Scattered as they did, said the angry Adaobi, so scattered shall they be till the end of time. At once he angrily disappeared. But legends link the town Iviaru as the first place where he was first sighted and a subsequent discovery was made at Ivianopodi where a strong mansion was built for the worship of Adaobi.

 

Today, Etsakọ is one of the ethnic groups in Afemai, Edo North Senatorial District of Edo State, Nigeria. Other ethnic groups are Owan and Akoko-Edo. Etsakọ, Akoko-Edo and Owan in early post-colonial government were referred to as Kukuruku. The sound, kukuruku was a signal Etsakọ people made to warn each other and one another of impending danger whenever they were invaded by the Zanama people who today are known as the Hausas. The sound was also a cry of the cock to announce the dawn of day.  Etsakọ is currently divided into three local government areas namely, Etsakọ West, Etsakọ East and Etsakọ Central out of the seventeen Local Governments Areas of Edo State. Uzairue forms a major clan in EtsakoWest. 

 

The Faith of Uzairue

 

The Catholic faith of the people of Uzairue can be discussed better in the context of Etsako division. The people of Etsakọ believe in God and relate to him as almighty and transcendent. God is the creator of all that exist. The religion of the people depends primarily on the worship of God. The concept of God among the Etsakọpeople is as old as Etsakọ itself.  However, it is not documented like that of the Jewish people. The faith of the Etsakọ people is couched more in oral tradition. This tradition is transmitted through songs, folklores, proverbs, and aetiology.  Thanks to the “moon” whose light the elders used in telling the stories about God and the heroes past to the children who then were willing to listen. 

 

Belief in God among the Etsakọ people is aposteriori.  This means that the existential experience of the people revealed who God is. Though the people venerate the deities and ancestors, they firmly believe in God. The names of God show who God is in Etsakọ.  These names are Osinẹgba, Ọghẹna, and Ọmolua.  God manifested Himself through His mighty deeds in the life of the people of Israel.  The concept of God is also derived from the physical reality of the world.  The wonder of the thick forest (ok’ogwa), the power of the rivers (Ọnoku), the magnificent rocks and high mountains (Ud’ege) with the attendant mystery of the human person all manifest a supreme power behind these physical realities.

 

Osinẹgba is the ultimate supreme and sacred name of God.  It is synonymous to Yahweh in Hebrew.  Every other name of God in Etsakọ is an explication of the name: Osi,and Ẹgba.  Osi means, immaterial, spiritual and that which is not perceptible to the senses.  Osi lives in the sky.  No one knows His origin.  He exists of Himself.  He is not created, and not born by any parents.  He is a “Transcendent Being”.  This fact of the abstract nature of Osi made the Etsakọ people pay less attention to Him.  He was more or less an abstract concept.  The Etsakọ people are pragmatic and empirical.  They were not so metaphysically inclined as to relate directly with Osi an abstract metaphysical Being.  In order to reach Osi, the mediatory role of Ẹgba was very necessary.

 

Ẹgba is a ring from Elephant tusk. The Elephant is conceived to be a very powerful animal.  The skin is so tough that arrows cannot penetrate it. The elephant is also a mighty animal.  Invariably, the strength of the elephant became a metaphor of God’s strength.  Hunters and warriors wore Ẹgba, the ring from the Elephant on the upper arm.  It was so potent such that it could direct travellers and protect families.  Thus, Ẹgba has many functional meanings.  For some people, Ẹgba means Agba: In this sense an assembly of a gathering of people.  When a hunter (agiọde) with the aid of Ẹgba killed a big animal, the people gathered to congratulate him.  They dance for him the music called (Isioko).  Thus, the proverb emerged that “It is only one person that kills the Elephant that the entire community gather to slaughter” (Ọyọkpa lọ gbi’ninẹ’ ẹwo kpo eva).  If a warrior is victorious, he is called akhaokhọ.  People still gather to celebrate his victory.  In both gatherings of the hunter and warrior, sacrifices were offered to Osi through Ẹgba as a thanksgiving for divine protection.

 

Another meaning of Ẹgba is Ọgba, meaning “it is accomplished”, “it is perfect” and “it is good”.  Ọgba(here the pronunciation is different from the first), means, “Fence”.  A fence in Etsakọ is a symbol of protection.  Our ancestors’ prayer was that God should make a fence around the children.  Once this fence is destroyed the children become vulnerable.  In the bible the destruction of the walls of Jericho gave the Israelites victory over the people of Jericho (Josh 6, 20-21).

 

Another word for Agba is Uka meaning a gathering or an assembly that is never exhausted.  It is a gathering that never lacks people because the people gather for divine purpose.  Today, Ovh’uka (a house that never runs short of people) is the name adopted to mean “church”. It is possible that the word Uka is borrowed from Igbo language because the missionaries who first came from Onitsha to Agenebode through the river Niger were accompanied by some Igbo Catechists who were calling Church Ulouka. Another reason is that Ovh ’uka in Etsakọand Ulouka in Igbo has the same ending. However, in Etsakọ Uka has a similar meaning to the word qahal in Hebrew and Ecclesial in Greek.  These concepts mean a gathering of God’s people.   

 

Consequently, the concept Osinẹgba means the Supreme Being who is perfect and complete.  With the addition of the nẹ, Osinẹgba can mean the Supreme Being that isẸgba.  Some elders say that the initial name was not Osinẹgba, but Osinọnẹgba, meaning the Supreme Being that is more powerful than Ẹgba or the being who is superior to Ẹgba.  This later name was to make the people know that Ẹgba is not God who made heaven and earth.  Rather Ẹgba is a creature of God and his messenger.  As a messenger of God, Ẹgba cannot have greater attention since “the okro cannot be taller than the farmer who plants it”- Ukhia vhọ ‘lẹmhi ne eme kọ.  Some elders in Etsakọbelieve that the concept, Osinẹgba has a historical development. Others believe that the emergence of the concept, Osinẹgba is etiological and mythical.  Whichever way it is examined; the important thing is that God revealed himself to the Etsakọ people as Osinẹgba.  It took time for our ancestors to arrive at this name.  It is almost the same process it took the Hebrew people to arrive at the name Yahweh.

 

The inspired myth behind the concept Osinẹgba is the story of Erua, Ọdia and ọmẹgbai.  These men were a set of triplets.  They were warriors and were never defeated in many battles that they fought.  The secret of their success was their dedication to the veneration of Ẹgba.  They never go to any war or place without the Ẹgba on them.  Their names also portray their dedication.  Erua means “our father”, “Ọdia” means “it is right “and Ọmẹgbai” means “a wise child.

 

Erua, the warrior made a mistake.  It was forbidden for any warrior to attack the maternal home.  Erua threatened to wage war on Uzea, the clan of his mother.  He was the youngest of the triplets. Ọdia and Ọmẹgba, warned him.  Erua did not heed the counsel of his brothers.  He marched on Uzea and apparently defeated the clan.  On his return from this seeming victory, a weakly little boy (ukpọkhomhi egbọ’bẹ) who laid an ambush for him shot him with a poisonous arrow.  He thought that the Ẹgba on him would save him.  Before he arrived home, he started swelling.  This was a bad omen because such people were not given befitting burials.  However, Erua died with the Ẹgba on him.

 

The elders gathered to find out the cause of Erua’s death.  For some elders, Ẹgba was not to blame since Erua was stubborn by committing the abomination of fighting the mother’s land.  He paid for his disobedience.  For other elders, they asked, if Ẹgba is what the people took him to be, why did He not give prudence to Erua to listen and heed wise counsel.  They decided to consult an oracle.   The oracle revealed that there is a power so mighty and supreme that the oracle itself cannot stand.  This high power surpasses Ẹgba.  This power is the creator of Ẹgbaand the power is not caused or created by any other power.  The name of the power was revealed as Osi meaning the transcendent that is above all things and that made all things to be.

 

From this revelation, some sages opined that God is superior to Ẹgba- Osinẹgba.  Some sages emphasised the power of God by saying – Osinọnẹgba The God who transcends Ẹgba.  Because of the power of Ẹgba, some still stick to the metaphor Osinẹgba -The Being who is greater than Ẹgba. This metaphor has remained till today.  Osinẹgba has remained the sacred name of God.  Like the Hebrew’s respect for Yahweh, the sacred name Osinẹgbawas not called often and anyhow.  Therefore, other names of the same God were used and are still used till today.  Osinẹgba was mostly invoked in the shrines and solemn communal assembly.  Consequently, Ẹgba even though was a divinity, became a medium to reach God – Osinẹgba.

 

Ọghẹna is another name for Osinẹgba. Some elders are of the opinion that the initial rendering was Ọkhẹna meaning “one who is not threatened in the face of evil.”  Some elders are of the view that the Etsakọ Ọghẹna is likely to be a result of Urhobo influence.  The Etsakọ and the Urhobo migrated from Bini.  Ọghẹna strictly speaking has no meaning in Etsakọ language.  The word Ọkhẹna is a verb in the sentence – “Osinẹgba nọ Ọkhẹna” meaning God who fears no evil.  It was an expression used in prayers, incantation and invocation in the worship of God – when evil loomed in any form.  Cosmas Adomeh is of the opinion that Ọghẹna as a name for God is as a result of influence from Delta speaking people.  Its acceptance in ‘Etsakọ is as a result of its aetiology which is similar to Osinẹgba in Etsakọ.  For the Isoko people, Aghenue is the name of the highest being that cannot be seen.  From it Ọghẹne was derived. Ọmọlua is another name for God in Etsakọ. Ọmolua means the Being who is in charge of us.  He is our father; he protects us from all forms of evil.  Among Christians in Etsakọ today, Ọmọlua is often used when reference is made to Jesus Christ Because of the redeeming work of Christ, He is also called Ọrumua, “Our Saviour.”

 

 

The Challenges to the faith in Uzairue

 

The oral narrative that Afemai is a priestly tribe akin to the tribe of Levi was confirmed on December 4, 2002 with the erection of the Catholic Diocese of Auchi with Uzairue as one of the major parishes in the diocese. I do not intend to give a chronological history of the Catholic Church in Uzairue as this is done elsewhere in this book. What I have done so far is an attempt to give some hermeneutics of the faith that existed in Uzairue before the advent of Christianity and why it has endured for a century. Historically, the Christian faith was planted in about the 19th century the missionaries that were led by Carlo Zappa who took over as the Prefect of the Upper Niger in 1894, with headquarters in Asaba.  It was at Agenebode that the first parish station was opened in the Archdiocese of Benin City with Peter Pioten as the first parish priest. From Agenebode, other parish out stations were opened at Ivianokpodi, Iviukwe, Okpekpe and Apana. Agenebode was the main parish that was covering almost the whole of Afemai. When the Parish in Agenebode was closed, Uzairue became the main parish in Etsako. 

 

For many years, Holy Rosary Parish, Uzairue battled with the challenge of land boundary. Significantly, many parishes where created out of Uzairue but Afashio and Afowa shared a common Church. I see a mystery in this as if this two villages where made to share one Church building to sustain the true meaning of Uzairue. Recall that Jattu (Ikpe) attended mass in this same Holy Rosary before the creation of St. Philips Parish, Jattu. We cannot ignore this sign of unity. The challenge was when Afashioand Afowa got engaged in serious questions of actuallyown the land. This case was in court for many years. With this centenary celebration, this case must go out of the court and hearts of everybody. This challenge must be laid to rest permanently with a deep reflection of the true meaning of Uzairue where land (Otọ) is sacred. Traditionally, land is held in high esteem and was never used as a commercial commodity. 

 

Land has different colours: red soil ovhere, black clay, oguẹ and white sand ẹrue. Some villages in Uzairue used to venerate and offer sacrifices to the stream named after ẹrue (ẹdẹ ẹrue) as in the case of Afowa and Afashio. The spirit of the land is called Utu who is appeased for any activity that had to do with land. This explains why some villages in uzairue do not keep yam (product of the land) in the living room. From the red soil houses were built and from the clay, pots and all forms of vessels were made. White soil ẹrue was used for celebrations! It was used as an outward sign of success and escape from danger. If a person for instance escapes an accident or any form of danger that would have taken life, the white soil ẹrue is made into a paste and those who share in this joy wear it (ẹrue). People come out to sing: “Elo ni kha re vie-o- ẹrueli ya khe viẹ lo mhẹ. That is to say, I wear the paste of ẹrueon my face in place of bitter tears.  

 

Uzairue people still believe that the human person is a piece of moulded sand yet with a lot of meaning deriving from the names given to a person. Man is sustained by the produce from the land such that there is no human person without the land. Within the context of creation in Uzairue; Osinẹgba is called Ọmanọmagbọ meaning God the Creator of the World. In all the creation stories, God is revealed as the creator of the world. He is the cause and the author of all that exist. God created man from clay and gave him breath oyẹ. Man in Etsakọ is called Okpomeaning the completion of everything. Man thus became the crown of creation. A woman was created the same way as a man. A woman is called Ọkpotso meaning the perfection of what is accomplished. The offspring of the man and the woman have different names. The male is called Ọmọọ meaning to be fruitful while the female is called Ọmọsi meaning what is fruitful cannot be ostracised. Ọzaevbo is another name for man. This means one who controls and cares for the community. 

 

With this in mind, this centenary should bring perfect healing to the Church in Uzairue. 

However, it may be wise to ask why land that was under the control of mankind and was used as a source of unity for Uzairue people has gradually become a source of division among family members and neighbouring villages. Among many reasons for inter-tribal, inter-ethnic intra-national and inter-national wars today is land dispute and territorial boundaries. There is a powerful force in the land which is not far from the fact that land is created by God and from it the human person had his origin with the attendant breath of God. Land for Uzairue people is sacred. Consequently, the human person that is made from dust returns to the grave where the physical body is transformed again into dust (Ọm’otọọ). Even when a person dies, the body is taken to the earth to which it was made (adi) which is often the maternal home (mother earth). This is why the human person must resist any temptation to be defiled and be desecrated in the fight over land that cannot be carried on the head. (aye mho otọ). 

 

To fight over land and boundaries contradict the meaning and purpose of Uzairue as earlier defined. We know that greed is not beneficial to any human life. More so for Uzairue by the meaning of our name (Eli na ye ọmọ l’ ọmọye rẹkhai). We may recall the story of Ọvhabumhẹ (greed) that led to the withdrawal of divine providence from the land (ọvha’bu mhẹ lo kwo okwi yẹ). St. Paul says that “the first man, being from the earth, is earthly by nature; the second man is from heaven” (1 Cor 15, 47).

 

I do not intend to go into the minute details of the different villages in Uzairue that are presently waiting for the civil courts to determine the boundaries between their villages. All I want to establish here is to state that we must not forget that the villages in Uzairue are one way or the other inter-connected either by consanguinity or by affinity. For instance, we were made to understand by our elders that Oghosomhe was the mother of Irekpai, Ikabigbo and Ugbenor. These villages never quarried about boundaries. Irekpai and Ayogwiri for instance are so inter-connected that individuals know their individual farm land and could visit each other in the farms to take fire or water. I still recall the relationship that existed between the families of Esimhokha (from Ayogwiri) and Omonokhua (from Irekpai). Apart from these relationships, our villages inter-marry in such a way that if fight should burst as a result of land dispute, some people will end up killing their children in the next village that is being engaged in battle. 

 

Conclusion

 

There are nineteen villages that make up Uzairue but we must not forget that Uzairue can become a united villageone day. In as much as we recognize the uniqueness and identity of each village, we must strive to look inward and identify those factors and concerns that should bring us together as one. We must not forget that the lack of structural development of Uzairue today is partly based on lack of unity and common purpose. This lack of unity contradicts the meaning of Uzairue. If we spend all our energies on identifying our differences, we shall be the losers. We should reflect often how the Christian faith has made us who we are and why we should collaborate with people of other religions like Islam to create development for Uzairue clan. 

We must deliberately work together to attract investors such that we for instance can have banks and other structural development that could create jobs for our children. I was surprised to see in the internet that all the villages in Uzairue have the same zip, latitude and longitude. This confirms to the outside world that we are one and we must strive to sustain this unity in principle and in reality. “Otsaka om’udo (division and selfishness can never add up to unity). “Mhẹ lo kpa, ira rẹle, ikhe khele gbọ” (a greedy person dies of constipation) forgetting that “Ile khu’ebe, le to no osamhi ogbokhu (over feeding is more painful than hunger). We should therefore appreciate the value of “odemhi aleonokhia” (making provision of unforeseen visitor) as corporal work of mercy. 

 

With this celebration of the hundred years of the existence of the Catholic faith in Uzairue, we must begin to think of what unites us and resolve whatever is capable of putting us asunder. We must conquer the ignorance that could make the uneducated people victims to the whims and caprices of the learned who can trade on the innocent people. We must revive the ancient value of respect for elders and the constituted authority. We must continue to pray for our traditional leaders as those God has chosen to lead and serve us. Let us continue to take collective decisions with clear consensus with the Village Heads and the council of elders. Let us continue to act with due process and the constituted authority. This is the time to sustain our true identity and stop the greed and excessive pursuit for personal gains. Let us source for common economic interest from our natural resources and industrialization. 

 

The world is going through a process of globalization. This would mean that with a viable industry in any village in Uzairue, we shall come to realize that the villages will merge to the extent that you will not know the difference between the villages. Let us resolve today to live together as a people who are destined for peace. Let us become a treasure to the world by loving one another as a people who come from the same root. May whatever must have passed us bye come back to us a hundred fold (Eme nimha wa, mha la m’Osinegba no zọ do no re amha). May God bless and keep our Bishop Gabriel Dunia, the Priests, Religious and Laity of our dear diocese in this centenary celebration. May God grant eternal rest to the missionaries who brought the faith to our land. May God grant eternal rest to all the late Priests, Religious and Laity of our land. May the faith of our fathers lead us to our eternal home where we shall see God face to face.  

 

Fr. Prof. Cornelius Afebu Omonokhua, is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja and the Executive Secretary of the Nigeria Inter-Religious Council (NIREC)