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Owei Takes Birinimigha In Marriage


Owei and his new wife in the middle
Freetown Pereama, the Grandmaster of Ijaw music in one of his albums sings, paraphrase: ‘izon mo oniye mo, oniye mo, oniye mo, kemetubo pagha yẹ ere nanagha egberi gbolo de yẹ; keme tubo pagha tubọ zigha ye egberi gbolo dé ye…’ Meaning: Ijaw and their ways of doing things/thinking, a man born to this world, he is not married as when due (matured), Ijaw will be called names, talk about him and owe all sort of erroneous beliefs about him; a man born into this world, he does not bear a child, Ijaw will call him all sort of names…
This lyrics may have perhaps prompted Owei Akpfagha to have approached Birinimigha of the Ekperu family, Taribo community of Ebijaw ward six, Odigbo Local Government Area of Ondo State, to ask her hands in a relationship and she said yes and so, the relationship matured to marriage.
Consequently, the next song of joy that must have probably filled Owei’s mouth is Pereama’s album ‘GOOD WIFE’. He must have sang Taribor otu/abu bo, Okubananaegbe Feruferu bo, Millionaire Muje bo, Double Chief Saidu Ogoba bo, Double Chief Adeyemi Ogoba bo, High Chief Ebi Akpofagha woni ye, I have seen my true love;I have seen my soulmate, Birinimigha Ekperu, na she be my true love na she I go marry.
Not want to go by the way being practised by some persons particularly in this part of the country, the Akpofagha family push for date for the traditional marriage wherein the Bride-price is paid. It is worth noting that Owei has royal blood flowing in his vein hence the family partucularly High Chief Ebi wouldn’t probably want the family name soiled through ‘credit’ marriage or say ‘marry, bear children and pay later’, as it is common with some people. Consequently, November 9, 2019, was fixed for the traditional marriage between Owei Akpofagha and Birinimigha Ekperu.
The_Ijaw_Traditional_Marriage_Proper
As early 11:00am of the D-Day, the family had converged on Akpofagha’s compound, Taribor community, to get the Ikor (Bride-Price) as it being called, paid. As usual, and as the tradition of this set of Ijaw speaking people requires, two men were chosen as messengers while elders in the family sit back to send them to the Bride family whom at the other end of the family had converged on the compound of the father to the Ayoro (Bride) to receive the Ikor. At this point, bargaining through these two messengers were done, and it was only when, in the course of the message, a question or request was beyond the messengers’ capacity to handle that the elders assigned other olders ones to go to the other family to bargain further. After the exchange of messages between the two families and all the requires bills paid, the Ayoro (Bride) was called by her family for questioning.
She was accompanied by some women from Owei’s family while her faced covered. At this juncture, some of the questions her family might have probably ask her are: if she was ready for the marriage; was she coerced/forced to marry him; if she was ready to stay in the husband’s house no matter what may.
She was thereafter brought back to the groom’s family. It was after this stage that the Tumo-tumo came in. Tumo-tumo is the stage the whole family of the Groom and well-wishers formerly accompanied the Bride and Groom to the Bride’s family whom in turn welcomed them. Owei and Birinimigha were accompanied to his wife home with drumming, singing and dancing while two young ladies (one for Owei and one for his wife) cover them with umbrella. Literally, the umbrellas too were dancing to the drums and the melodious Ijaw songs. The dancing and singing continued until they entered the room wherein the waiting bride family members were to welcome them.
Immediately they entered the waiting room came the next which the most glamouring stage. When the new couple got to the seating of the family, they (couple) sat on the mat apparently prepared for them in the middle of the people. Thereafter the drumming and dancing stopped for another level of dance. At this juncture, two young ladies who tied Igburu (rapper) came out to dance Awigiri/Owigiri. As the tradition requires at this stage, the ladies danced to three different occasions before the Bride family formerly welcomed them and there after moved to the next stage. The first dance to songs is ‘tugha’ (bonus or not counted) before they danced to other three songs to make it compete.
After this stage, dried gin was brought by one of the messengers for the Bride father which he used to pray and gave to the couple to drink. Here the Groom served his father in-law with a glass of gin which he prayed on and poured on the floor. He served him another which he used to pray for the husband and wife and then handed the glass of the dried gin to the Groom who received it on his knees and drank and gave to his new wife. Worth noting, he stands to his feet before handing down the glass of drink to his new wife whom on her knees received it.
Next after the series of prayers was the first assignment for the new groom to the In-laws. His father in-law gave him the bottle of dried gin to serve the family and he started from the person at the immediate left of his father in-law and the serving went clockwise untill it got to his father in-law who is the last person to be served. He served both young and old and those from his family who were sitted while on his knees. He crawled from one person to another to serve. One important thing to note, the bottle of drink he started with must not get exhausted during the process of servicing until it (the wurutu/bottom of the drink) gets to his father in-law. If it gets exhausted in the course of serving, he has to purchase another dried gin and start, but Owei case was not so. He excelled in this by serving everybody successful to make sure the bottom drink got to his father in-law. He was hailed for successfully carrying out his first assignment. The in-law thereafter prayed for him with the drink before the event moved to the next stage.
The next stage is one of the crucial stage for the couple partucularly the Bride; it is a stage for advice and counseling from the family. The first thing the Bride father did was to remind his daughter that there are forbidden things binding a woman as far as the Ijaw tradition is concerned, saying such things are known to all and sundry, he stopped there but Double Chief Saidu Ogoba urged him to mention/list the ‘tonyes’ (forbidden things) for people particularly the younger generation to learn that after all, learning is a continuous exercise. He made mention of few. Interested in knowing such? Listen to King Robert Ebizimor (now late) Amatonye song. All what he mentioned can be found King Ebizimor’s ‘Amamaton-tonye.’ The family there after poured out pieces of advice one after the other, both male and female, all bothering on how to stay pieceful with her husband, family members and all that will make her a good wife in her husband home and before her husband family.
She was thereafter handed to the Groom family and in dancing and singing they danced back to their home and the party continued till dawn.
Happy married life to a brother, Owei Akpofagha and his new wife.
Joseph Ebitibi Kanjo, a journalist, critist and affairs analyst writes from Taribor community.
News
IPF Throws Weight Behind Otuaro-led PAP, Urges Critics To Be Constructive

The Ijaw Publishers’ Forum (IPF) has openly expressed its support for the leadership of Dr. Dennis Burutu Otuaro (Ph.D.) as Administrator of the Presidential Amnesty Programme (PAP).
The body, made up of Ijaw media owners across the Niger Delta region, said Otuaro administration has revived confidence, restored focus, and repositioned the programme for the genuine empowerment of Niger Deltans.
Addressing a press conference in Warri, Delta State, on Thursday, the President of IPF, Comrade Austin Ozobo, said since his appointment in March 2024, Chief Otuaro has demonstrated clarity of purpose, measurable achievements, and dedication to service.
Ozobo, flanked by other executives of the body, said “as journalists of conscience, we commend and defend good leadership wherever it is found, especially among Ijaw sons and daughters who have distinguished themselves in service,” stressing that “our allegiance is to the truth, the people, and the progress of the Niger Delta.”
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The IPF President, while noting that lending “our voice in support of any public office holder is not out of sentiment, politics, or personal gain, but out of an objective recognition of results, integrity, and purposeful leadership,” said under Otuaro leadership, “PAP has moved beyond mere stipend payments to ex-agitators and launched broader human capital development interventions.”
Ozobo said Otuaro is concerned in “giving the programme a human face… developed for the people of the Niger Delta for a better future,” adding that “he has consistently called for stakeholder inclusion, including women’s participation in the peace process for the Niger Delta.”
“He has reaffirmed the programme’s mandate of promoting sustainable peace, security, and development in the Niger Delta region. Strategic Repositioning of PAP:
“These are not symbolic gestures alone — they reflect a strategic repositioning of PAP to deliver tangible value, particularly through education, vocational training, and stakeholder engagement for communities long impacted by militancy, environmental degradation, and underdevelopment,” he said.
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Ozobo, who called on all and sundry to support Otuaro in his bid to actualising the aims and objectives of the PAP in the region, urged critics to see the good things the current PAP administration is doing, and if they want to criticize to be constructive rather than “destructive opposition.”
He added: “Genuine criticism and oversight are welcomed — but what we are witnessing in certain quarters are attempts to undermine a capable, reform-minded leader through misdirection, misinformation, and vested-interest campaigns.”
He, therefore, called on “all arms of government — federal, state, and local — to give PAP the institutional backing it needs to fulfil its mandate. The region deserves no less.”
News
OPINION: Trump Of War

By Israel Adebiyi
When a man stays too long where he passes excreta, different kinds of flies will visit him. This Yoruba adage carries deep metaphorical meaning about the dangers of overstaying or remaining in an undesirable, corrupt, or degrading situation. It teaches that there is wisdom in knowing when to leave a place, position, or situation. Staying too long in an unpleasant or unproductive environment can bring unnecessary troubles, shame, or ridicule. Just as flies gather where filth remains, prolonged presence in one spot, especially one associated with decay or negativity, can attract unwanted attention, gossip, or enemies. Donal Trump, the “gun blazing” U.S President has hit this home, setting the Nigerian public sphere on fire.
Nigeria’s long, unending bromance with insecurity and the reign of non-state actors breathing down the necks of innocent citizens has finally caught global attention, and not in a flattering way. For years, the most populous black nation sat comfortably amid filth – moral, economic, and political. We normalized insecurity, institutional decay, and leadership failure, as though chaos were a national identity. Now, the flies have arrived, from within and without, and this time, the buzzing comes from the White House.
For those who may have forgotten, back in 2018 in his first term in office, Trump had branded African countries a “shithole”. A subsequent meeting with late President Muhammadu Buhari that same year dwelled largely on the compelling reasons that earn Nigeria that label – killing of Christians in the Middle Belt.
These were his exact words about seven years ago: “We have had very serious problems with Christians who are being murdered in Nigeria. We are going to be working on that problem very, very hard because we cannot allow that to happen.”
Seven years down the line, the same allegations have resurfaced. In a statement that shocked the global diplomatic community, Trump, in his usual unfiltered bravado branded Nigeria “that shameful country” and threatened possible military invasion over what he called “the ongoing Christian genocide in Nigeria.” His words have sparked outrage, debate, and even admiration among some Nigerians. But behind the drama lies a hard truth: a nation that refuses to manage its rot will one day become a playground for the flies of ridicule.
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Let’s not deceive ourselves, Trump’s language was offensive, reckless, and imperialistic. Yet, what moral high ground does Nigeria currently occupy to push back convincingly? Since Boko Haram’s rise in 2009, the country has spiraled from insurgency to banditry, terrorism, kidnapping, and armed robbery. From Chibok to Dapchi, from Southern Kaduna to Benue, and from the Northwest to the Middle Belt, blood has flowed too freely.
Almost two decades later, the question is no longer whether the government can protect its people, it is whether it even knows how to try.
Billions of dollars have vanished into so-called counter-terrorism operations, yet terrorists still move with ease, sometimes better armed than the troops sent to confront them. Villages are erased overnight. Farmlands are deserted. IDP camps have become permanent homes for millions. And in the midst of all this, politicians trade blames, hold thanksgiving services, and prepare for the next election cycle, while Nigerians bury their dead in silence.
It is this silence that the world now interprets as complicity.
And when a nation appears complicit in its own tragedy, it loses the moral right to indignation.
Trump’s threat should offend every Nigerian, but it should not surprise anyone. Nations that fail to fix themselves invite pity, and sometimes, predation. We have built a global reputation as a land of endless potential and endless failure. The “Giant of Africa” now stands on the frail legs of corruption, insecurity, and poverty.
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It is this contradiction that emboldens the likes of Trump to hurl insults and contemplate intervention.
For a country so rich in natural resources, human capital, and spiritual fervor, Nigeria’s misery index is a paradox too glaring to ignore. Inflation sits above 30 percent, the naira gasps at ₦1,600 to a dollar, and youth unemployment continues to rise. When leadership turns failure into culture, ridicule becomes inevitable.
The greater tragedy, however, is not Trump’s words but Nigeria’s weakness that made them plausible. For years, our leaders have slept through crises. The insurgency grew under their watch. Banditry expanded under their silence. Farmers abandoned their fields. Schools became abduction zones. The economy bled, and they responded with propaganda and prayer breakfasts.
We have been a country at war without admitting it. And because we have refused to confront our internal decay, our tragedy has become global gossip.
The #EndSARS protest of 2020 was a warning shot, a generation’s cry against oppression and bad governance. Yet, five years later, nothing has changed. The same impunity that dehumanized young protesters at Lekki Tollgate now governs our security architecture. The same arrogance that dismissed public outrage then, dismisses international concern now.
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What is perhaps more disturbing than Trump’s arrogance is the chorus of applause from some Nigerians, Christians and non-Christians alike, who celebrated his threat as divine justice. They cheer an outsider’s insult as though humiliation were a cure.
But as the Yoruba proverb warns: “Omo ale lo n fi owo osi juwe ile baba re.” Only a bastard points to his father’s house with the left hand.
Criticizing one’s country is noble when done in the spirit of correction, but applauding its shaming is folly. A foreign bomb will not discriminate between the guilty and the innocent. Trump’s rhetoric is not motivated by love for Nigeria’s Christians, it is driven by the old Western savior complex, where Africa is the backdrop for another man’s ego and another nation’s geopolitical theater.
If history has taught us anything, it is that America does not invade to save, it invades to reshape. Ask Iraq. Ask Libya. Ask Afghanistan. They all began with the language of “liberation” and ended in ruins.
We are a people living dangerously on the brink, between pride and paralysis.
Trump’s verbal assault should not drive us to defensive anger; it should drive us to national introspection. This moment calls for leadership that listens, acts, and reforms with courage.
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Nigeria must rebuild faith in governance, starting with security sector reforms. We need intelligence-driven operations, proper welfare for troops, and an end to political interference in military command. Every attack on a community should prompt accountability, not recycled condolences.
Equally vital is rebuilding trust between the government and citizens. We must stop treating civic outrage as rebellion. Democracy thrives on the people’s voice, not their silence. When government disconnects from public pain, even sympathy from abroad becomes weaponized.
Finally, leadership must abandon propaganda and embrace truth. Nigerians are not asking for miracles; they are asking for sincerity.
America’s saber-rattling may fade, but the insult will linger if we fail to change. The way out is not to fight Washington’s words, it is to fix Abuja’s reality. A nation that works will not need to plead for respect. The flies will leave when we clean our house.
Nigeria remains a great country, wounded, weary, yet still standing. But greatness is not measured by slogans or population; it is measured by justice, accountability, and the value we place on human life.
If our leaders will finally lead, if our citizens will rise above apathy, and if our institutions will choose integrity over indulgence, then maybe, just maybe, the story will change.
And at that time, when the world looks our way again, it will not be with contempt or pity, but with admiration. Until then, we must keep asking:
When will Nigeria stop attracting flies and start commanding respect?
News
Anambra Poll: INEC Begins Distribution Of Election Materials

The Independent National Electoral Commission on Thursday commenced the distribution of sensitive and non-sensitive materials to various local government areas across Anambra State ahead of the governorship election scheduled for Saturday, November 8, 2025.
The distribution exercise, which took place at the Central Bank of Nigeria branch in Awka, was supervised by the state Resident Electoral Commissioner, Dr Queen Elizabeth Awgu, amid heavy deployment of security personnel.
Party agents, representatives of civil society organisations, and security operatives were also present at the venue to monitor the movement of the materials.
The sensitive materials distributed included the Bimodal Voter Accreditation System (BVAS), Forms EC8A, and Forms EC8B, which, according to the commission, would be moved to the various Registration Area Centres (RACs) ahead of the election.
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Speaking with journalists during the exercise, Awgu explained that the early distribution of materials was part of measures to ensure that the election commenced on schedule across the state.
She said, “People should come out and vote; participate in this election process. Do not stay at home thinking that your vote will not count, and do not assume that your candidate has already won. INEC is fully prepared for this election, and we are assuring the people of Anambra State of a credible and peaceful exercise.
“Party agents and security operatives jointly supervised the distribution of sensitive materials to ensure transparency. We have been at the CBN since 9 am, and everything has gone smoothly without any challenges or complaints. This shows our readiness and commitment to delivering a credible election.”
Awgu noted that INEC had made comprehensive preparations in collaboration with political parties, security agencies, and civil society organisations to guarantee a free, fair, transparent, and credible process.
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INEC officials distributing electoral materials… Credit: Ikenna Obianeri
She said the three categories of sensitive materials—BVAS, Forms EC8A, and Forms EC8B—were being moved to the RACs for final deployment ahead of the election.
Meanwhile, the Commissioner of Police in charge of election security in Anambra, Abayomi Shogunle, disclosed that the number of security personnel deployed for the poll had been increased from 45,000 to 55,000 officers.
According to him, the measure is to ensure adequate protection of voters, electoral officials, and election materials across the 21 local government areas.
Shogunle said, “The increase in security personnel is not to intimidate eligible voters but to ensure effective operations and safety at every polling unit. We want to guarantee voters’ confidence in coming out to cast their ballots without fear.
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“The number would be increased to 55,000 as against the initial 45,000 personnel. The officers will be drawn from the Nigeria Police Force, Immigration Service, NDLEA, DSS, and other sister agencies. At least three security officers will be deployed to each polling unit across the state.
“We assure the people of Anambra that the election will be free, fair, transparent, and devoid of intimidation. Our collective aim is to ensure the safety of voters, INEC officials, and all stakeholders involved.”
Shogunle, who monitored the process at the CBN office, confirmed that the materials being moved included the BVAS devices and result sheets (Forms EC8A and EC8B) for the Saturday poll.
According to INEC, 16 candidates from 16 registered political parties are contesting in the governorship election to wrest power from the incumbent governor and candidate of the All Progressives Grand Alliance, Prof. Chukwuma Soludo.
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