Thursday, 4 February 2021

ANIMAL AFFINITY (NKŪ) IN ELEME

 ANIMAL AFFINITY (NKŨ) IN ELEME

High Chief Ollorwi Osaro

Animal affinity (ware-beast) known in Eleme as Nkũ is the practice of establishing like-mindedness with a particular chosen animal through magical arts. The animals that were popularly attractive to the people for whom affinity is established include Mkpɛɛ (Leopard/Tiger), Lion (Nna'oro), Boar (Nji), Ɔjɔ (Python) rarely, etc. 

The Nkũ Cult was typical of the Leopard (Ekpe) Society which originated among the Efik and spread throughout West Africa to as far as Brazil and so on. The different being that in Eleme Nkũ Cult was not limited to the Leopard as individual adopts wild and carnivorous animal of his own choice. Those who seek and enter into affinity with these wild beasts always act and behave like their ware-beasts.  

Purpose of Ware-Beasts

The Nkũ cult in Eleme was used for the following purposes:

To protect oneself

To threaten an opponent to submission

To Destroy perceived or real enemies’ farms

To waylay and kill victims (especially travellers) at random. 

Area of Nkũ Activities and Pattern of Operations

The Nkũ Cult was active in almost all the communities of Eleme but residual at Onne its stronghold. Those who belong to the Mkpɛɛ (Leopard) group prefer to dress in leopard skins during operations to waylay travelers with shark-claw like weapons in the form of leopards’ claws and teeth. Their victims flesh would be cut from their bodies and distributed to members of the society. They believed that the ritual cannibalism would strengthen members of the society. 

These were the exclusive groups of people who were believed to possession by the spirits of carnivorous animals such as leopard/tiger, lion and boar, who carried out ritual killings while in a state of possession.

Unlike the Ekpe society of the Efik that was all men affairs the Mkpɛɛ society in Eleme has both male and female members. Women in Onne and across Eleme joined the ware-beasts cult to protect themselves and love ones, impact terror and fear in their enemies and destroy their crops. In other words, outside protection of oneself the Nkũ cult evolved a dangerous pattern such as targeting animals of enemies in broad daylight and their crops. 

As the members of the Nkũ cult continue to abuse their powers by attacking innocent people unnecessarily, killing maiming and destroying properties and farms, the Paramount Ruler of Onne Chief Osarowate Olungwe Obibia (1873 – 1958) ordered that the practice be stopped by commissioning a very powerful deity known as Nsãe'o, whose priestess (Osilaechu Ngooma) was also a member of the Nna'oro (Lion) Society to deflate their powers. Not minding whether her priestess’s interest and that of the group she belong will be affected or not the deity has the final say. Killing and destruction of properties must stop and peace and tranquility must return to Onne in particular and Eleme in general. 

Role of Osilaechu Ngooma in Abolishing Nkũ Cults in Eleme

Who was Osilaechu? Osilaechu Ngooma was the priestess of Nsãe'o deity. She was born in Ogoloma Onne to Chu Ngooma, a famous medicine man from the deformed Ajoor community of Eleme. When Ajoor was sacked by Akaraolu Siaro of Alode, Chu Ngooma escaped to Ogoloma Onne where he continued practicing the mystical art for which he is well known. He specialized in the cure of diseases like leprosy, epilepsy, madness, elephantiasis and so on.  During war was known to have send thousands of bees on attack and was always victorious. He is known for the use of common materials like water (mmu), leaves (Nsãe'o), alligator pepper (okikɛɛ̃), etc. to effect great cures and performance of unimaginable things. 

Birth and Marriage of Osilaechu

It was during his exile in Onne that Osilaechu was born and she got married to Chu Kolor also of Ogoloma, Onne. When her father died, she inherited her father’s arts and surpassed him.  However, she divorced Chu Kolor and got married to Olaka Ollorma of Ejamah Ebubu as his third wives. But despite the fact that Olaka was wealthy, she brought him all the way to her father’s house at Onne and there they lived together, abandoning his wives and children at Ejamah. 

Osilaechu marriage with Olaka Ollorma lasted for a while and Olaka realized that he was under a great spell and returned to join his family at Ejamah after a fruitless encounter with great mystic woman. Not quite long she remarried for the third time to Richard Ollor of Ogoloma, Onne and they moved their residence to the foreshore at Elee. 

Osilaechu and Nkũ Cult

Osilaechu had for her ware-beast (Nkũ) the lion and it could be seen frequently around her house. She sends this beast on errand at will and can transform into the animal within the blink of the eyes. 

Osilaechu did many astonishing things and she believed that merely punishing somebody through mystical powers was not an offence. What she was opposed to was killing a human being. In 1959 she inflicted her husband with hernia for denying her conjugal rights. It took the intervention of her husband’s relations and elders for her to withdraw the spell after performing the necessary sacrifice and within two days the mountain of hernia disappeared. 


Osilaechu and Nsãe'o Shrin

So many people were deceived by the simplicity of her Nsãe'o shrine – a small pot that was always filled with water, one sugarcane, oyster, crab and periwinkle shells. With water from that pot she brought about instant cures, banished evil spirits, ends court cases and other disputes, won competitions in favour of persons who sought her help. With that same water she caused invisibility for as long as desirable for a particular engagement. She also provided security cover to those who sought her services. For many years she protected Chief Osarowate by ordering a lion to guard him wherever he went until his dead in 1958.      


Unwholesome Practice of Nkũ Cult

During this time Onne people were maintaining several ware-beasts (Nkũ) that is, Leopards/Tigers, Lions, Boars, etc. A leopard can suddenly emerge even at daytime and carry away a goat belonging to any person they wanted to punish. This power was largely abused and many innocent people were being harassed, the peace of the communities threatened and living was becoming more violent and intolerable.   

Abolition of Nkũ Cults in Eleme

This unwholesome practice forced Chief Osarowate to appeal to Osilaechu to come to the aid of Onne in particular and Eleme in general by abolishing the menace of leopard cult and other ware-beasts cults that have been terrorizing the people and scare the ware-beasts away from all the communities. The necessary materials were procured and sacrifice was made to Nsãe'o deity with an instruction that all ware-beasts be chased away from the communities. It took the Nsãe'o Deity only five local weekdays to accomplished the task. 

That was the end of the Nkũ Cults in Onne and Eleme till today.  Since then people can no more send wild beasts to destroy crops (or animals) in their enemies’ farms, waylay, attack and terrify travellers or kill people just for the fun of it. But, the nickname Mkpɛɛ, Nnaoro' etc. are still common place.

High Chief Ollorwi Osaro

www.ollorwi.com.ng

ollorwiosaro@gmail.com

+2348036694027

NAMING IN ELEME CULTURE

 NAMING IN ELEME CULTURE

High Chief Ollorwi Osaro

Introduction

Name refers to a word or set of words by which a person or thing is known, addressed, or referred to. It distinguishes one person from another. The Eleme culture attached great importance to the words used to describe children. It places great premium on the name, who gives the baby name, the circumstances in which the baby derived the name and the witnesses at the naming ceremony. Each of this stage and persons present is significant to the legitimacy of the child especially in those days when babies were named after oracle consultation or as soon as the baby is born and wiped clean with sand (hence the expression, “Onwi Nsisã Eleme”), if previous consultations has been made.


Eleme have a system of folk believe that explains how everything in the world came into existence. It explains what functions the heavenly and earthly bodies have and offers guidance on how to behave towards the Almighty God the smaller gods, spirits, and one’s ancestors. The people of Eleme believe the world is peopled by invisible and visible forces: by the living, the dead, and those yet to be born. Reincarnation is seen as a bridge between the living and the dead. This belief is reinforced and plays out in everything around the people ranging from marriage to conception, to child birth, child naming, to child upbringing and training; movement through adulthood to death. 


From time immemorial to about 1800 the source of a child’s name in Eleme was the oracle. As soon as the baby was born and wiped clean with sand, an old woman in that compound takes the baby to an oracle for determination of the name. Fathers didn’t just name their children as they wished. It was for the ancestors to decide. It is the priest that carries the baby, put his ear to the baby’s mouth, listens attentively then smiles as he announced the name that the child wants to answer. Such names usually relates to a living or dead member of the family, a close relation or friend. 


By the mid-18th century, Aro business families have invaded Eleme with the help of their god Chukwu Abiam and their military prowess. The Aros formed a strong trading network and greatly influenced Eleme. The presence of the Aros and later Nkwere gradually reduced and finally dismantled the practise of an old woman in the compound consulting an oracle with the new born baby on behalf of the child’s father for a probable name. 


However, the responsibility of consulting the oracle when a child was born shifted to the father until 1898 when the British came in to Eleme and entered into treaty with the people of Eleme. By 1900 the practice of consulting the oracle for a child’s name has been totally discarded due mainly to the advent of Christianity, Western civilization, and globalization. 

 

In the present day Eleme, the father exercises exclusive right of naming his child without reference to any oracle. However, the traditional pattern of naming children after parents, brothers, sisters, friends and deities is still prevalent. The Eleme father pays attention to the family before naming a child. He considers the family tradition and history when choosing a name. Some family have long standing tradition for naming their children. Such customs are often derived from their profession or religion or office. As explained below, a family of hunters could name their child “Yorgba” to show their respect to the divinity who gave them tools for hunting and protects them against wide animals. 

Child Naming

Eleme tradition vests the responsibility of naming a child on the father. Where the father is deceased, his next-of-kin takes over the responsibility. Eleme father don’t just get up one morning to name his child. He contemplates for months, trying on different names to see which one will suit the child’s purpose, bundle and dreams. This is because the Eleme father knows that in traditional Eleme culture names have real meaning and power. Eleme names are not mere tags to distinguished one person from another or labels to define, classify, or compare persons or things but an expression of the nature of what the entity represents or stands for. They tell the family stories and exhibit the hopes and expectations of the parents concerning their children’s future. Every child in Eleme has at least a native and a Christian name. 

Naming Ceremony

Because it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their children. Naming ceremonies are performed with the same meticulous care, generally by the father. Symbolic of the hopes, expectations and prayers of the parents for the new baby, drink (mmi), food (nja), water (mmu), palm oil (nnɔɔ Eleme), salt (nlό) each have a place and special meaning in the world-view of the people of Eleme. For instance, drink (mmi) represents celebration, and the prayer of the parents is that their baby’s life will be celebrated in the world and beyond. 


After the ritual, the child is named and members of the extended family eat, drink, rejoice, and have the honour of also giving a name to the child. The gift of a name to the child comes with gifts of money and clothing. In many cases, the relative will subsequently call the child the name they give to him or her, so a new baby may therefore have more than a dozen names excluding pet names that may be given now and then by relations, friends, etc. 

Child Name Bearing (Okora Onwi)

The namesake system in Eleme doesn’t begin and end with a child being named after another person. The person for whom the child is named must accept certain responsibilities. It is a great honour in Eleme for a baby to be named after you. It shows that you have been adjudged mature and responsible. It signifies a rebirth and renewal of one’s existence. 

In other words, namesake refers to a person that has the same name as another. It means one who is named after another or for whom another is named. In Eleme Culture a name is not just a label on a person. It is a whole "self". It is like throwing off an old self and forging a new one. Hence, such joyous exclamation as, “Mma tere m̀ásã̀ ɔbãtɔ̃e!” (I am born again the second time) in response to the news of having a child being named after you.

A day is usually set aside for the person that a child is named after to formally visit the child’s parents and their relatives to receive his namesake in his hands and officially accept his namesake (Kora Onwi). 

Okora  Onwi is not done in secret. It is a ceremony that brings the two families, their relatives, friends and well-wishers together to wine and welcome the new namesake (gὸό).  The person that the child is being named after is customarily expected to present to his namesake clothes, toiletries, a big dried fish (ete ǹjira), four tubers of yam, a bottle of palm oil, a sachet of salt, pepper and other ingredients, wrappers for the mother, and assorted drinks among others. And the two families will drink and celebrate the Child’s Name Bearing signifying the completion of an emergence of a namesake. 

However, the responsibility of the person that the child is being named after extends beyond the name bearing ceremony and presentation of gifts to the mother and child. He supports the parents in the upbringing of his/her namesake; he ensures that the child is properly provided for; he visits the child (Gὸό or “Dèé) from time to time during infancy to see how he/she is doing; and invites to his house from time to time during adolescent (and even adulthood) to advice and counsel him, etc. It is a thing of shame and disappointment to see one’s namesake tattered, uncared for and misbehaving in society. Beside your direct namesake anyone who bears your name is seen as your namesake (Gὸό or “Dèé). This bond and commitment beyond one’s immediate family helps in the past to produce discipline children and well groomed characters in Eleme. The namesake (gὸό) system unites two families and further enlarges the Eleme extended family structure. 

Sources of Name

The following are some of the sources of names for children in Eleme:

Events or Occurrences 

Events that occurred prior to or during the period that the child was born is prime consideration when naming a child in Eleme. That is, festival and occurrences forms the basis of child’s name in Eleme. Examples of such names include: 

Obeta (Let War End). This name is giving to child born during a period of war.

Mmujieto (Tears). A child born during the death or burial of his father or a very important close relation of the father may be called Mmujieto.

Kate (Run). Means that the child was born during a state of emergency that necessitated the parents running from their home.

Obe (War). Means the child was born during war.

Agba (Festival). Means that the child was born in a period when the parents were involved in a major memorable festival or celebration.

Place of the Child’s Birth. 

The traditional Eleme culture pays great importance to the place a child is born and can constitutes a major ingredient for child naming. Examples include:

Oluka, Laleoka, Yeeka (Born in the Farm). Oluka means a male child born in the farm while Laleoka and Yeeka refer to a female child born in the farm.

Echii (Market). Means a child born in the market. 

Period of the Child’s Birth 

Obo Means that the child (male or female) was born during or after the father has performed the Obo Yam Title Ceremony. 

Katinya Means that the child (female) was born when her parents escaped from their home. Other examples include those recorded under events.  

Office/Function/Family Profession or Tradition

The office or function held by the father at the time of the child’s birth also determines the name. 

Emere (Chief). A traditional ruler may name his child Emere.

Nkporon (Spokesman). This name reflects the father’s love for his office as community spokesman. 

Mkpaa (Music). A father gives this name to his son to commemorate his skill as a drummer.  

Ogolo, Ekoro, Ogela, or Ekere (Local Xylophone, Talking Drum, Iron Gong, or Wooden Gong). A man skill in playing any of these instruments may name his son or daughter to confirm his love for the instrument he plays so well. 

Okpao (Cradle). A man whose function in the service of a deity is to carry its ritualistic cradle may likely name his child “Okpao.”

Eson (Song). A man who is a well-known singer and composer may name his son or daughter Eson as reflection of his love for his singing profession or hobby. 

Aken (Wrestle). A renowned wrestler may so name his son.   

Nkani (Expertise). A man who is proficiency in carpentry, carving or any form of woodworks may name his son or daughter Nkani to serve as a reminder of his special talents.

Awala (kind of fish also known as Esuri), Omimor (Palm-frond), Okpao (Cradle), Ejila (Cupbearer), etc. These are Eleme names that a father gives to his son or daughter to actually reflect his pride in his duty as well as gratitude to the deity he serve.     


A father may name his child to reflect his thinking, feelings or experiences at the material time. Parental hopes and expectations about the child’s future also influence the child’s name. Worthy of mention is the influence of the advent Christianity and education which brought about Christian and western names that are prevalent in Eleme today.  

Veneration to Deity 

Another source of names in Eleme is a father’s relationship to a deity which makes him believe that the child was given to him by that particular deity. Examples of such names include Ndorwa, Yorgba, Onura, Bajor, Okolaa, Kaliko, Tako, Nchoo, Owiri, Nnanii, and so on.  

Arochukwu and Nkwere Influence

The presence and influence of people from Arochukwu and Nkwere was noticed in about 1850 in Eleme. The Aros were known in Eleme as “Enwinwi Echuu”. They introduced slave trade and their oracle known as Long Juju into Eleme. Their influence perverted every aspects of Eleme life. According to Chief O. O. Ngofa (2006) “Practically every major undertaking in Eleme such as establishment of new compound, installation into traditional offices, divination, decisions on suspected criminals, land dispute and mystical protection were routinely referred to the Long Juju for determination”.


On the other hand, the Nkweres were merely “blacksmiths and they made matchets, knives, spears, guns and different metal designs used as weapons for wars and ornaments for juju shrines decorations and women beautification.”   

These Aro and Nkwere settlers also influenced children naming in Eleme. The origin of some names in Eleme can be traced to the Aro and Nkwere settlers who lived in several parts of Eleme; and for period virtually administered those areas. The arrival of the British to Eleme in 1898 wiped away the influence of these Aro and Nkwere settlers. But before then they left behind such names as Chu, Amadi, Nwafor, Nwakaji, Nwaji, Nwoke, Nnaji, Dibia, Dimkpa, Okpabi, Okori, Aforji, Oluji, Mgbafor, Nwosu, Oti, All these names are being used in various parts of Eleme today.

Preordained Name (Abee Re 'A Obari)

Apart from these specific names some children come with other predestined names. For example, the first son is generally called Osaro, Daa or Etenwi while the first daughter is similarly called Osila. The second son is Ollor while the second daughter is called Onua and so on. These names are natural and in accordance with birth positions. Twins in Eleme are generally called Ejima irrespective of sex or who comes first.

Day of Birth

A child born on Ɔbɔ (Obon – Eleme Weekday), the traditional resting day of the people of Eleme is named Ɔbɔ (Obon). Also a child believed to be reincarnating repeatedly and dying in infancy may be called Ogborun or Osioju (You Go and Come) in his or her surviving period. 

Veneration to God 

The influence of Christianity in Eleme culture was responsible for the eight day naming ceremony instead of on the hitherto day of birth or whenever the father returns from wherever he has been to. Today a tradition has emerged in Eleme whereby names are given to children to venerate the Almighty God thus discouraging people from ancestral worship and to separate them from the service of spirits and idols called Oku Ejin and deities, gods and juju collectively known as Oku Ejor.  Such names include Obarineh (God Gives), Ododobari (Command of God), Amɛbeobari (Who Is God), Eleraobari (Praise God), Ntomaobari (God Is My Stay), Obaridomuru (God Is with Me) and so on.  

Pet Names (Ɔlɛ Abee) 

The people of Eleme cherish pet names. Pet names are names used instead of the child’s name to show fondness, affection, flattering or to suggest what the child’s family background is or to express one’s hope for the child. Examples are Ɛgbɛrɛ Ɔnɛ/Ɔwa (Great Man/Woman), Onwijimanfia (Child is Better than Beauty), Ekeeda (Smart and Intelligent Boy), Odubiri (Fatty), Nyimechi (Good Market), Gὸό or “Dèé” (Namesake), Obele (Right Hand), Bendo (He’s a Male), Buma (Pamper), Ngor (Wealth), Ɛmɛrɛ (Chief/Riches), Atɛ (Father), Nká (Mother), Ekooatɛ (Father’s Friend), Mgbɛɛwa (Female Potato – A pretty baby girl with thin yellowish and smooth skin), È'èrà (Light), Èjirà (Faith, Believe), Èpãrãrãonwi (Smart Boy/Girl), Maa (Laugh, Great Grandchild), Mbɛɛ (Gain/Profit/Benefit – of Marriage), Awiakele (Younger Brother),  Nɛi (Give Us), Obui (Gossip/Taunt), Odo (Husband), Owa (Wife), M'i'oronɛ (Whitey), Ɔfɛɛji (Yellow(ish)), Ofĩma (Joy/Joyce), Tãmpioorũ (Hope For/On), Amarã (Clever), Mkpɛɛ Tiger/Leopard), Nna'oro (Lion), etc. Most of these pet names have graduated to real names with which new born babies are named these days in Eleme.

Namesake in Eleme Culture

Namesake refers to a name 

Conclusion

Let it be pointed out here that the process of namesake that is prevalent in Eleme has extended all the names discussed herein, firstly to both sexes. Secondly, these names have been repeatedly replicated from generation to generation to the extent that some fathers don’t even know the origin of the name they give to their child.  In other words, most bearers of these names are todays disconnected from the history behind the name or have no direct link with the origin of the names but as earlier pointed out, names is spirit and bearers knowingly or unknowingly are spiritually influenced and manipulated to live out their names. 


Again, pursue of wealth and drive to “gain the whole world” has made many Eleme parents to pay little or no attention to events, place, day, period and circumstances of birth of their children. Therefor children are left at the mercy of forces higher than them; powers they know nothing about. Because whether you have a direct bearing to your name or you are a mere namesake to someone the truth is that the name you bear can bring you successes or failures.


Yes, these days, most of those bearing native names are mere beneficiaries of the long established Eleme tradition of naming children after dead or living parents, brothers, sisters, friends, deities, idols, jujus, etc. known as “Gὸό” (Namesake) or “Dèé” (Also Namesake). The practise of namesake as said earlier is still seriously in practice when naming a new born baby in Eleme. Have you checked out your native Eleme name? Can you say for sure that your native Eleme name has bearing to the events or circumstances of your birth, the place of your birth, the period of your birth, office/function held by your father at the time of your birth or it is a product of NAMESAKE? If your name is a product of namesake and it is veneration to a god, deity, idol, juju, or any such forces of darkness, my brother, my sister, consider severing yourself from the influences and manipulations of such powers by changing your name.  


Although the influence of Christianity is actually strong in Eleme child naming, number of persons considering dropping their Christian name for pure Eleme names are increasing by the day.    


 High Chief Ollorwi Osaro

www.ollorwi.com.ng

ollorwiosaro@gmail.com

+2348036694027 

Monday, 30 March 2020


AMƆƆ ƐMƐRƐ OSARO OLLORWI, ƆNƐ EBO ELEME LANGUAGE CENTER Ͻ'Ͻ OCHŨSƐ NSÃ “ELEME COUNTING SYSTEM” ALA ƆTƆϽ ELEME, ALODE ƐDƐRƐ ACHU-RE-ESIRA'O EGETA RƐ Ɔ'Ɛ Ɛ'ϽRϽ OSO AGBA 2019
Ɔwajuiye!
Niniini be ɛgbɛrɛ egeta nɛɛ oku Eleme. Ebe ɛbɛrɛ egeta tĩrũ enu re ka nasã ɔ'ɔni nnini. Ɔbari abere jiɛnsi wee sai egeta rii nnini bãrã bũrekeɛ ɔnanaa bai titɛ ebo olo wee puma nɛɛi. Anyɔ ana ɛdaamɔ ɛbai rɛ wa kukula ɔbɔ ɔ'ɔni. Mma wii owe ɛdaamɔ obaa. Ɔwajuiyɛ!
Nwi mga chu ntS nnɔɔ wimà owé Ɛmɛrɛ Gregory Ollor bãrã ɛdaamɔ oku rɛT kara jɔɛnwɛ bT ete. Mma wii owe! Mga chu ntS nnɔ wimà owe ɔnɛ re eka bT Eleme Lokal Gɔfámɛt, Hon. Barr. Philip Okparaji. Mma wii owe Ɛmɛrɛ Eleme King Dr Philip Osaro Obele. Mma wii owe ɛmɛrɛ ɔ'oɛ ɔ'chũsɛ nsã nnini,Ɛmɛrɛ Gomba Okanje; mma wii owe ɔnɛ ochurɛ O'E'La Obor Eleme,  Chief Elder Israel Abbey; mma wii owe Ɛgbɛrɛ Ɛmɛrɛ Okori Eleme, King Dr Amb. Appolus Chu; mma wii owe Ɛmɛrɛ Ͻwa Eleme HRM (Mrs) Evenly Ada Gokpa; mma wii owe ebũrɛkɛɛ ndo bãrã mba rɛT ojui ju nwɛi ɔkarũ ochũsɛ nsã nnɔɔ. Ͻwajuiyɛ!
Mga chu ntS nnɔɔ kama ɛdaamɔ oku ogbo Eleme Language Center re ke rã jijii tĩrũ be enaa kɔɔ ekã Eleme achã nɛɛ nsi. Mma ka ɛdaamɔ oku rɛ ɛnwɛsɛrĩi ɔbɔrũ be emɔɛ kɔɔ o'ĩntĩtɛ nnɔɔ abã ako. Mma kɔɔ, ɔwanaienu! Ɔbari akásɛiye!
Eleme jũjũ nwɛ oso ɛkarabee enu. Eleme tSa ajɛ ekarabee ɔnanàá rĩi nnyɛ naarĩ rɛT ɛdɔ akaa. Obui bãrã onu obui dɔrũ be echichia oso ebo bĩi nnyɛ kara chã nɛɛ nsĩ wee obui ka bãrirũ. Ogũrũ obui oku Eleme dɔrũ echichia jɔnwɛ be enu ka chãri.
TT nsã nnɔɔ, “Eleme Counting System” be emɔɛ kɔɔ oku Eleme naa gbo mpɛm-mpɛm onu obui rɛT ɛchuɛ nama ogũrũ enu tStS be ekèré ekèré ojui nnyɛ kara naã; jijima oku rɛT ɛchuari obui namaa enu tɛmɛ odo enu, ofu echii ɔwa, ogbi enu, ɔchã ochira bãrã nnãrã nnãrã.
Ekã Eleme bãrã Eleme Language Center
Ekã Eleme be ekã rɛT Ɔbari chu nɛɛi ɛbai rɛT ke re be oku Eleme kɔɔ nnyɛ achuri nyamaansi, wee re chuɛ nama ɛdaamɔ enu. A'mmamarã agba 1970, Eleme Language Center dɔnsi bee ɛmɔɛ kɔɔ Ekã Eleme achã nɛɛ nsi wee chu o'ĩntĩtɛ nyɛ ajɛ ogũrũ ekã oso eNigeria bãrã oso ebo. RɛT wai na ajɔ ntito, wee ɔbɔ bai dɔdɔ ra rũ. RɛT wai sTɛ wee chusɛ M'I'A OSŨNA bãrã NNYIMƐSÕ bãrã ƐSÕ ELERA. Ogũrũ nsã nnɔɔ dɔri oso eChɔɔchi bai. Rida bai re ele bãrã rɛT ɔbɛrɛ dɔri oso eSukulu. Ewo eka eRida rɛT ke re wai sTɛi we re ka lesɛ adT kɔɔ oka nwɛsɛi ɔbɔrũ bee ɛkTT chusɛ beri: Ekã Eleme, Nsã Ɔdama Ɔnɔɔnɔ Aa Bii,  Nsã Ɔdama Elabi Abee Ogũrũ Enu bãrã ogũrũ nnãrã nsã rɛ ɔbɔ dɔriru ntito yaba.

Abɔrũ ɛnaa kɔɔ rɛT nyã kɔɔ Eleme Language Center rɛ gbogbo ɔtɔɔ ntito rɛ ɛwiiɛ ɔ'ɔ ntito (office), bãrã ogũrũ enu ntito tɛmɛ Tebulu, ɛgãrã, kSmputa bãrã ogũrũ nnãrã enu rɛT abɔrũ etSɛ ɔ'ɔ ntito. Soso, ɛgbɛrɛ ɛgbɛrɛ enwinwi Eleme nwɛsɛi ɔbɔrũ Eleme Language Center.

Nwi mga ka ɛdaamɔ obaa kɔɔ ɔwanaienu!
Ɔwajuiyɛ!
Ɛmɛrɛ Osaro Ollorwi
Chairman, Eleme Language Center
08036694027

Tuesday, 21 January 2020

Basic Things to Known Before Marrying An Eleme First Daughter


Basic Things to Know Before Marrying an Eleme First Daughter

High Chief Ollorwi Osaro

Introduction

Are you in love with an Eleme First Daughter and planning to marry her? Then this is for you. Eleme First Daughters, a sect of Nigerian girls from the south-south parts of the country, are one of the most beautiful, intelligent and down-to-earth women in the world. Nevertheless, they have other unique quirks which impact their marriages considerably.

For those who have fallen in love with Eleme First Daughters  and are unaware of these other things that come with being eternally linked to them, Oku Osaro bãrã Osila Eleme, has put together this tips to help you understand your wife to be. Please keep in mind that these points are applicable to most Eleme First Daughters, but not all, like everything else, there are exceptions to the rule.

Culture and Tradition

Eleme First Daughters value their culture and tradition. This is because the tradition placed high premium on them. They are expected to be married out as virgins. They are also expected to perform certain rituals that culture placed on them such as Ɔwara Ekpáa Osila, Osí Echíi Osila, and Osí ƆkT Osila among others. They are proud to perform these rites during marriage as prove of their uniqueness, sanctity and discipline. Due to their birth order, the special rights attached to their position as firstborn daughters and what tradition demands of them, they are more expensive than other daughters of the family.

Value for Family

As family torchbearers, Eleme First Daughters have deep regard for family and so usually want to have members of their family around most of the time. Her relationship with her parents, siblings and even extended family is close knit and she will not compromise or cut them off in a hurry.

Any guy marrying an Eleme First Daughter has to keep in mind that their home will always be packed with family members gossiping, quarrelling, playing and laughing. Even if you decided to live far away from family, be rest assured that she will keep sending random things back home, will get home-sick a lot and so, will be in constant communication with her family.

Marriage and Eleme Language

Eleme daughters know how to marry but most of them are not proud of Eleme language and cannot speak the language to their children. Rather they are satisfied to speak English at any time. Even when they marry Eleme men, they do neglect the Eleme language for a foreign one.

When they marry outsiders, their children most usually speak English language first before learning that of their husband or any other language.

Unlike Igbo, Efik, or Yoruba girls to mention a few, who will speak their language to their children from day one irrespective of who or where they marry; Eleme girls will rather alienate their children from the unique Eleme traits and traditions even if they are married to Eleme men.

Care and Love

Eleme First Daughters are beautiful, intelligent and obedient, but most of all, they are very caring, hardworking and industrious.

They are generally strong women and while the husband plays the head of the home and brings home the bread, she most likely ends up being the foundation of the house: takes care of the kids, the budget, the food, the home generally. She will not hesitate to take up several jobs to support her husband and family, and she will still fulfil her wifely duty to keep everyone happy.

Religion

The people of Eleme are very religious people and their preferred religion is Christianity. Most Eleme First Daughters are brought up in strict religious homes and as such, they have the fear of God and the belief in His Supremacy instilled in them.

Even when they get emancipated from their parents, they still carry those values with them into their marriage and homes. Be prepared to go to church every Sunday, and observe religious holidays and church programmes once married to an Eleme First Daughter, they hardly compromise on this and they hardly convert to other religions.

Foods

The people of Eleme have a large variety of delicious dishes and their women are trained to know these recipes from an early age. They also have a love for their local meals and so they find it difficult to change their diet to food from other areas.
No doubt after marriage, especially if they are married to someone from another country or tribe, they can make the necessary compromise and eat other dishes, but be rest assures that they will not throw their home food completely away. They find ways to cajole their new family into accepting their local dishes and this is usually easy as Eleme meals are usually delicious and the girls are great cooks.

Soup

There are three types of soup with cultural values in Eleme of which Eleme First Daughter must in the course of your marriage introduce you to. These are Looloo Mbalo, Ebͻri Mbalo, and Ͻkwͻi Nsogũ. Each type of soup requires particular types of fish to go with, and they are meant for different occasions.
Do not mistaken Looloo Mbalo with the popular Pepper Soup. No! Looloo Mbalo is usually cooked with njijoii (snapper), nda (shynose), obui (catfish), ekoko (skate), ͻmεε (barracuda), and ekokoabura (shark) among other special ingredients. Looloo mbalo is mostly served with nja esaa (pounded yam). The yam is usually pounded into eyarayara nja esaa or ͻtãrã nja esaa and eaten with looloo mbalo. She must coach you on the technics of eating it the Eleme way. You have to learn how to mould the lumps, bore a hoe at the center, use it to fetch the soup and swallow it without the pounded yam scattering.
Ebͻri Mbalo is another Eleme soup thickened with adε-mkpͻͻ (cowpea). It is known generally as native soup and may be prepared with dried fish and/or meat along other necessary condiments.
Ͻkwͻi Nsogũ entails the preparation of enough fresh pumpkin leaves, boiled and carefully grinded in mortal. The ingredients include mgboro, esͻrͻ ͻbani, dried meat, and one of the following types of fish – nda, ekoko, obui, eboakpina or ekokoabura. This type of soup is preferred during rainy season when fresh pumpkin leaves are abundant.
Other popular indigenous Eleme soups include Mbalo Ɔkwɔi Nsogũ, I'oro Mbalo (spice with Etoo Akara or Esaa), Mbalo ƆgS, etc.
The ideal Eleme First Daughter who is married knows the temperament of her husband and selects the type of soup she offers him to sustain and promote his love and good health.

Conclusion

Eleme First Daughters make excellent wives. They are home builders and the pillar of their husbands’ success.
High Chief Ollorwi Osaro

NDÈLÉ




NDÈLÉ PROCESSION


NDÈLÉ

HIGH CHIEF OLLORWI OSARO

Introduction

Ndèlé is a customary provision that allows a woman to manifest her personal wealth by publicly transferring part to another woman for the purpose of conferment of the prestigious title of Ɛmɛrɛ Ɔwa with all the prominence which custom grants to such a person.  It is a deliberate action by a woman to enrich another. The Eleme Culture designed Ndèlé as a traditional means of Economic Empowerment and Wealth Transfer among the female folks.  In transferring wealth, Ndèlé has helped empower many couples and give autonomy and self-sufficiency to several families in Eleme. 

Purpose of Ndèlé

The established process of economic empowerment and wealth transfer known as Ndèlé has hitherto transformed the lives of many families. It is also an attainment for social recognition and status conferment among our female folks. Ndèlé ensures that the title of Ɛmɛrɛ Ɔwa cannot be assumed overnight without being formally confer with it, after due process and especially meeting the minimum requirements of Otora Ndèlé.
The benefactor, i.e., the woman performing the Otora Ndèlé must examine herself fit for the exercise and buoyant enough to meet all the requirements. She must carefully select the beneficiary, who in most cases will be her daughter, junior sister or niece.

Material for Otora Ndèlé

The list of material for Otora Ndèlé is endless as new and expensive things are introduced from time to time in line with changes. However, the following are prerequisite: Different Varieties of Yams, Cocoyams, Sugarcane, Beans, Pepper, salt, palm oil, Pumpkin, One Plantain Sucker, One Basin of Garri, Big Dried Fish (known as ete njira), and a female goat. Also to be included are various sizes of aluminium pots, plates, basins, axe, kettle, matchet, trunk boxes, bicycle, trinkets, gas cooker and cylinder, sewing machine, trays, tripods, cups, mortar and pestle, sieve, cutlery and so on.
When the materials for Otora Ndèlé are assumed to be complete, leading women in the community will be invited to inspect all the materials which will be laid out in a room. The women qualified to carry the materials are compound members, relations of the celebrant, members of her age-group and other female members of the community. That is, the more the materials, the more the number of women to carry them.  

Ndèlé Song

And apart from the bicycle which may be rolled along with the entourage, every single item will be carried by a woman on her head as they sing the Ndèlé song:
Ndèlé Etoo                                          Hey yaa hey
Ndèlé Esaa                                          Hey yaa hey
Ndèlé Ojaku (Ojakpo)                         Hey yaa hey
Ndèlé Onwie                                       Hey yaa hey
Ndèlé Njae                                          Hey yaa hey
Ndèlé Akpikpe                                     Hey yaa hey
Ndèlé Abã                                           Hey yaa hey

Ndèlé Day

Otora Ndèlé is usually performed on Ɔbɔ and it is never carried to a widow, spinster or a woman not currently married to a man.

Ndèlé Procession

Only a married first daughter who have acquired the Ɛmɛrɛ Ɔwa title leads the NDÈLÉ procession, first round their own community to announce their departure and then to the recipient community. One of the leaders will carry a heavy metal gong which she will sound monotonously as they walk along. This will continue until the entourage reaches their destination and is received by members of the age-group or friends of the husband to the recipient.

Reception Rites

Custom demands that both the recipient and her husband must hide themselves in nearby compound and remain there until they are sent for, while their friends will help the entourage to settle down. When the entourage has finally settled down, the friends of the couple will now help them to come and see the gift items which will be announced to them as they move from their hiding place to their own house.
In the spirit of welcoming the entourage all the necessary rites will be performed in the recipient’s house before they will begin their journey back home.

Conferment of Ɛmɛrɛ Ɔwa Title

The arrival of the entourage back home begins another round of celebrations by the celebrant who joyfully receives the entourage and praises them for safe delivery of all the items. After a period of singing, dancing and merriments, the leader of the Ogbo Ɛmɛrɛ Ɔwa of the community will formally announce the emergence of a new Ɛmɛrɛ Ɔwa and the celebrant in response will thank all present for honouring her by admitting her into the Ɛmɛrɛ Ɔwa Eleme Hall of Fame and wish them safe journey to their various houses.

Sunday, 28 July 2019

Personal Security in Present Day Eleme: A Paper Presented to the Youths of the Redeemed Church of God, Aleto Eleme by Osaro Ollorwi on Monday 12th May, 2019


Personal Security in Present Day Eleme: A Paper Presented to the Youths of the Redeemed Church of God, Aleto Eleme by Osaro Ollorwi on Monday 12th May, 2019


Introduction

Before delving into the rudiments of personal security let us briefly describe insecurity; thereafter examine what security is, its origin, the importance of personal security in present day Eleme and conclude by advising ourselves on friendship selection and some qualities of true and lasting friendship.

What is Insecurity?

 Insecurity is the tendency to feel fearful, anxious, unsafe, and apprehensive regarding present or future situations or circumstances.

On the other hand, the philosophy of security is concerned and associated with assets protection, crime prevention and loss prevention.  The time and space met for this lecture will not permit us to go into the rudimentary process of explaining assets, crime and loss in security.  It is assumed that we all have the basic knowledge of all these security terminologies.

Origin of Security

The origin of security has always been traced to the Holy Bible. The entire Christian Bible is concerned with the following:

a.       How God protected Believers’ lives and properties yesterday;

b.      How He is protecting them today; and

c.       How He planned to protect them tomorrow and in eternity.

In the beginning God revealed the essence of security. He kept Adam and Eve and their family in a secured environment with all protective measures put in place – in the Garden of Eden. Adam and his family were only required to observe the basic security measures by obeying simple instructions and keeping themselves and properties out of harms’ way. But, this reliable security arrangement was breached when the mole inside allowed the enemy access, which resulted in deceit, lies, criminal conspiracy, and murder.

The cumulative consequences of the above include:

1.      Separation of God from Adam;

2.      Ejection of Adam and Eve from the beautiful Garden of Eden;

3.      Withdrawal of security from Adam and his family;

4.      Exposure of Adam and his family to varied security threats;

5.      Assassination of Abel by his brother Cain, an abomination;

6.      Cain did not only became a criminal at large, he declared wanted and death penalty pronounced  on him; and

7.      Crime, violence and loss became institutionalised in the society.

 

The aim of God for taking man and putting him in the Garden of Eden to work (develop) it and take care of (protect) it; Gen. 2:15 was defeated. The thief stole their peace and shattered their security; he brought envy and bitterness into the family, killed Abel, pursued Cain into exile and destroyed the first family, John 10:10. Let us heed the warning to “Be alert, be on the watch! Your enemy, the Devil, roams round like a roaring lion, looking for someone to devour.  ” 1 Peter 5:8.      

 

Situation on Ground in Eleme

For some time now, the mass media have been agog with horrifying news of cold-blooded murder, kidnapping, armed robbery, and sundry crime-related reports. These mind-bogging news items that we are constantly bombarded with are the sad reflections of our daily experiences as a people, so much so that citizens and residents awaits each day with some replicated, unsure whether the next day would meet them alive.

The police on its part operating with limited manpower, technology and other vital resources are finding it very difficult to protect the citizens and residents. Every year, violence ends the lives of thousands of young people across the State. Their families are left to cope with the loss of a life barely lived and to face the future over-shadowed by violence.

The military regiment in Eleme is stack in-between delving into pure police duties or performing its core constitutional functions; thus slowing them down each time they swift into action. The military are not trained for policing, neither are they equipped for crowd or traffic control. Providing “aids to civil authority” when called upon to do so temporarily doesn’t make them law enforcement agency.  

The dart of real-time information is not only reducing the competency of our troops but also rendering them handicap. Unfortunately, it appears the criminals have more real-time information than our security agencies courtesy citizens and residents whom the security agents are working tirelessly to protect. 

The terrain is unknown to the security operatives coupled with the absence of streets name, unidentified roads and other undefined landmarks across Eleme.

Guns in Eleme

The dastardly killing of over 40 people between 2013 and first quarter of 2019 by cultists and the daily unlashing of mayhem on the communities by these hoodlums speaks volumes of how much we are trapped in the whirlpool of violence.  It will be improper to name the victims of cult-violence in recent times in Eleme. But, these people are not supposed to die untimely. These youths whose parents work very hard to support their families are not supposed to wind up in body bags with their parents, relations and friends weeping over a tragedy that is too great and too final ever to overcome. Nor, are many of our youngsters supposed to endure their adolescence choking on the guilt and desire for revenge that comes when you watch your brother shot down by a cultist.

There are no more wars in Eleme or between Eleme and any of its neighbours. It is guns now. The number and sophistication of handguns in Eleme has doubled. Our youths too often resolve their trivial arguments by shooting one another to death. Often, the victims and the perpetrators are too young to even realize that death is not a television stunt – to be done and undone in a twinkling.

Despite the high level of poverty, illiteracy, unemployment, ignorance, underdevelopment, and above all, ungodliness in the area, it is estimated that over 500 of local and foreign made handguns are now in circulation in Eleme.

The key word here is “circulation”. Guns don’t stay where their owners put them. They exchange hands. Our youths know where to get these guns and they brag openly how easy guns are to be obtained. They borrow guns, steal guns, or buy guns for paltry sum. Statistics confirm that young people in Eleme have no trouble obtaining guns; and they carry more sophisticated arms than even the police. Thus, in Eleme, as in many Nigerian cities, a bloodbath is drowning thousands of young men who are supposed to live good productive lives – long lives.

It is for these reasons that the government, the police and those concerned with security have made the clarion call to the civil populace to assist the police with relevant timely information to check crimes and to apprehend criminals.

This message is no less important as we gather to discuss ways of obviating the menace of cultism, violence, armed robbery, kidnapping and other life-threatening crimes. Cult violence related crimes have indeed graduated from a tumour to a full-blown cancer in Eleme; and it is only the experts who can cure our society of the scourge of cultism. Cultism is a public health problem that is fast decimating a generation of our youths.  

Cultism, Women and HIV/AIDS in Eleme


Apart from the mind-bogging cult-related violent deaths in Eleme, the impact of cultism on women and future of Eleme is worrisome.

 

Women play both active and passive roles in cult activities and they suffer the most from cult violence. They are the mothers, aunties, sisters and daughters as well as initiates of these cultists and cult groups respectively who are trapped in an unending web of cult violence. Their roles depends on who they are to an individual cultist or cult group but many involve supplying of information, provision of food, ordinances, ferry of weapons across boundaries, and leading of special operations.

Women are also agents of Cult-Initiations. Cult groups are known to have sex with young women in turns as part of their initiation. That accounts for a renowned medical doctor in Eleme saying that Eleme is on the verge of extinction.  He estimated HIV/AIDS prevalence in Eleme to be far above Rivers State average of 15.5 per cent. He lamented that if nothing is done and quickly too, in the near future the population of Eleme will be highly depleted. 

Although, women remain a minority of street cultists and perpetrators of cult violence, they increasingly suffer the greatest harm. They are faced with specific and devastating forms of sexual violence; they are the first to be affected by infrastructure breakdown as they struggle to keep families together and care for the wounded; and many are forced to turn to sexual exploitation in order to survive and support their families. What next?

Managing Personal Security in Eleme


Personal security management is assessing the security risks around you, developing strategies to prevent or mitigate threats that can harm you, your family and property. Some of these threats are cult or terrorist attacks, kidnapping, robbery, rape, fires or break-ins. It is also concerned with designing emergency response plans should these events occur; assessing programme effectiveness and familiarity with the acceptable security protocol.

Knowing Dangerous People


 The first step to managing personal security is to know dangerous people. It is not easy to learn how to spot a dangerous person. You need to learn to listen to and trust your instincts when something a stranger says or does makes you feel as if you are at risk of harm. Dangerous men exhibit behaviours that communicate their belief that they are justified in what they do. In addition a dangerous man can have absolutely no intention of harming you physically, but in other ways be it emotionally, sexually or criminally.

 

Understand Risky and Dangerous Actions


Listen to your instincts and learn how to spot a dangerous person. Dangerous people look just as normal as people who are not a threat to you or others. Their danger to you does not have to include physical danger. They can be a threat financially, spiritually, emotionally, or sexually. Control is an example of danger sign. If someone wants control over you, mentally, economically or emotionally, this is a warning sign. Also, beware of lies being used to gain dominance.

Walk away or push the person away if his physical actions or verbal communications tell you he is dangerous to you. Even though society has taught you to be polite and accommodating, when someone is dangerous and you are picking up on this, you can be rude as you rebuff his advances.

Also, act proactively when you are out at night. If you are walking through a parking garage or down a dark street, have your keys interlaced between your fingers in a tight grip should you encounter a man you don't know. If a man is following you, look for an open business so you can seek help. If you carry mace, make sure to have the kind that does not freeze in cold climates.

Personal Security: Helping Yourself and Family 1
Work with your family, in your neighbourhood, and in your community.

Recognize that violence has many causes. Some are immediate, e.g.:

a.       A specific argument,

b.      Easy availability of a weapon,

c.       A situation in which an aggressor thinks violence will bring quick rewards,

d.      An anger that sees no other outlet.

Some are less direct for example:

a.       A community tolerance of high violence levels, reinforced by:

1.      Violence in news and entertainment media. Some are

2.      Individual inability to see another way to settle disagreements

3.      Peer pressure that measures or boosts self-esteem through violence.

Personal Security: Helping Yourself and Family 11

1.      Make yourself, family and things safer from violence a priority.

2.      Work with your own children, with other kids you care about, and with teens and adults you care about to reduce the risk that you or someone you love will fall victim to violence. In other words:

 

a.       Children should learn not to hit, kick, or bite.

b.      Children must know the real consequences of violent events and entertainment.

c.       Teach children how else a conflict might have been settled, what the angry person might have done instead, what unseen or unspoken consequences violence might have.

d.      Let children lay out their thoughts about violence. This helps them learn how to think through this and other issues.

e.       Encourage your child to approach you about a real or possible danger. You may be a neighbour, an aunt or uncle, or a grown-up who happens to be nearby. Suddenly a child comes to tell you something is wrong. How can you handle it helpfully?

f.       If the child has found a weapon or a possible weapon or describes some other immediate danger; go to the scene at once, if you’re not putting yourself at risk.

g.      Children should avoid name-calling and teasing. These can easily get out of hand, moving all too quickly from "just words" to fists, knives, and even firearms.

h.      Teach children that bullying is wrong; help them learn to say "no" to bullies and to get adult help with the situation if need be. Remember that words can hurt as much as a fist.

i.        Take a hard look at what you, your family, and your friends watch and listen to for entertainment—from action movies to cop shows, from soap operas to situation comedies, from video games to music lyrics. What values are they teaching? Do they make violence appear exciting, humorous, or glamorous? How do characters solve problems? Are the real-life consequences of violence clear? Set clear limits on TV viewing and provide active, positive alternatives for free time.

j.        Teach children basic strategies for personal safety to prevent violence and reduce their risk of victimization.

k.      Help them learn and practice common courtesies. "Please," "thank you," "excuse me," and "I am sorry" help ease tensions that can lead to violence.

l.         Emphasize the importance of being drug free. Research shows use of alcohol and other drugs like Tramadol, Codeine, Marijuana, etc., is closely linked with violence, including the use of guns and other weapons.

m.    Encourage children to stick with friends who steer clear of violence and drugs. Make your home a comfortable place for these kids to gather; help them find positive, enjoyable things to do.

n.      Remind children of simple self-protection rules not to go anywhere with someone they (and you) don’t know and trust; how and when to respond to phone calls and visitors if you are unavailable, how to deal with adults (or other children) who approach or touch them inappropriately, what are safe routes to favourite neighbourhood destinations.

o.      Rehearse what to do in urgent situations, like finding a weapon or being approached inappropriately by a stranger or seeing something wrong happen.

p.      Help your children to both learn and practice ways to keep arguments from becoming violent.

q.      Encourage young people to tackle security problems. Urge them to find out:

1.      How they can learn simple strategies to prevent crime against themselves and their friends;

2.      How groups can settle disagreements without using fists or weapons; and

3.      What drug-free, alcohol-free positive activities are available for teenagers?

 

 

 

Personal Security – Choose True and Lasting Friends

What is friendship? Friendship means the attachment of one person to another marked by mutual affection and trust, intimacy and love. Because many of us do not know the true meaning of friendship we fall into wrong hands in the name of friendship.

As Christians, choose your friends wisely. Prov. 22:24,25. James 4:4. Select your friends well. Be a companion of all them that fear God, and of them that keep God’s precepts. Ps.119:63. In accordance with Proverbs 2:20b, walk in the way of good people, and keep the paths of the righteous. If you walk with wise people you shall be wise: but a companion of fools shall be destroyed, (emphasis, mine), Prov.13:20. When a particular friend of yours failed to be ointment and perfume to rejoice your heart, the Holy Bible advised us to change that friend, Prov. 27:9.

Qualities of True and Lasting Friendship

If your friendship lack any of the following qualities, please look the other side:

1.      Compassion – Job 6:14a

2.      Forgiveness – Prov.17:9, 1Peter 4:8

3.      Supportiveness – Prov. 17:17

4.      Initiative Prov. 18:24a

5.      Discretion Prov. 25:17

6.      Loving Counsel and Correction –  Prov. 27:6a

7.      Consideration – Prov. 27:14

8.      Loyalty – Prov. 27:10a

9.      Encouragement – Prov. 27:17

10.  Teamwork – Ecclesiastes 4:9,10

11.  Unity – Amos 3:3

12.  True Understanding – John3:29

13.   Self-Sacrifice – John 15:13

14.  Open and Honest Communication – John15:15

15.  Unselfishness – Rom.15:1,2

16.  Mutual Concern – Philippians 2:4

17.  Mutual Edification and Inspiration – Colossians 3:16

18.  Positive Peer Pressure – Heb. 10:24

19.  Love – 1 Peter 4:8

 

High Chief Osaro Ollorwi



Tel. 08036694027,  08096811012