KOKORI-OKPARA ORIGIN AND MIGRATION PART 6

However, the point that Agbon and his descendants got to Agbon town is not certain. Except to accept that Agbon was given birth to in Uzere and not one of Urhobo migrants from Benin as claimed by chief M. P. Okumagba and others. The idea is that, Agbon being a homo sapiens subject to the natural order of young and growing old, could not have still been strong enough to lead his descendants all the way from Benin down through Erhowa, Irri, Utokori, Olomu, Ehwen, Ukwuani, Evwreni, Ighwreku and finally to Agbon town. The fact that, they sojourned in these places shows that they might have spent years before they got to Agbon town. Thus, Agbon, if actually he was one of the Urhobos who emigrated from Benin might have died on his way, but his descendants pushed on. The implication of the above accounts for inter-group relations, particularly as they relate to Okpara and Kokori relationship in the pre-colonial period is discernible. The common traditions and accountsof origin and migration held by the Okpara and Kokori people emphasize descent from common lineages and patrileneages which were children of founders who were related by blood. What J. G. Nkem Oyekpe says of the West Niger Igbo is also true of Kokori and Okpara people. -The common traditions of origin, common experience of migrations and ancestral and genealogical affinities are of central importance in understanding theunity and intermingling of the groups- 54. The common oral history of the groups in question was functional and instrumental in shaping relations between them. In fact the cordiality which characterized their relations, as we shall see, in the next chapter, was to a large extent a reflection and manifestation of the oral history emphasizing common origins. ENDNOTES 1. As quoted in interview with O. Patrick Usiemure, 40 years, Geographer, at Warri, on 15/6/2005 2. -The Urhobo-, http://www.Nigeriannation.com/EthnicGroups/Urhobos.asp, 7 June, 2005 3. Interview with Okpegboro Ovwoma, 77 years, Farmer, at Kokori, on 12/6/2005. 4. S. J. Odje, Kokori People, Ancient and Modern, (Nigeria:np, 1995) pp. 1-2. 5. Odje, P.I. 6. Ovwoma, Interview cited 7. Interview with O. Johnson Umude 50 years, seargeant (rtd), at Okpara, on 11/7/2005. 8. Interview with U. Esquire Veronica 58 years, Teacher, at Okpara, 12/7/2005. 9. Umude, Interview cited. 10. Interview with D. Peter Esquire, 48 years, business man, at Warri on 15/6/2005 11. Esquire, Interview cited. 12. Interview with Ojo Umude, 60 years, farmer, at Okpara, on 12/7/2005. 13. J. A. Atanda, -The Historian and the problem of Origins of peoples in Nigerian Society-, in J. F. Ade Ajayi et. al.(eds), Journal of the Historical Society of Nigeria, Vol. 10,No, 3, December, 1980, p. 63. 14. R. A. I. Ogbobine, The Urhobo People and their Land Tenure, (np:np, 1977), P.40 15. Interview with S. A. Ofua, 65 years, Urhobo first Orator, at Oviore, on 11/7/2005. 16. Onajite Igere Adjara and Andy Omokri, Urhobo Kingdoms, Political and Social System, (Nigeria: Textflow, 1997), pp.73. 17. Ovwoma, Interview cited.. 18. Onigu Otite, -Agbon- in OniguOtite (ed.) The Urhobo People,(Ibadan: Shamson C.I. Ltd., 2003), p.11 19. P. Peter Ekeh, -In Search of Ediod Cultural History-, 11/7/1999, http://www.waado.or/organisation/uHs/Debates/UrhoboBeninRelations/Ekeh-Rejionder.html, 6 March 2005. 20. Ovwoma, interview cited. 21. Obaro Ikime, Niger Delta Rivalry: Itsekiri-Urhobo Relations and European Presence, 1884-1936, (London:Longman, 1969), P. xvii 22. Ofua, interview cited. 23. M. P. Okumagba, A Short History of Urhobo, (np:kris and pat, nd.) p. 23. 24. Adjara and Omokri, P. 72 25. Nowamagbe Omigui, -Urhobo and the Edo Era-, http://www.Urhobo-World.org/Edo-Urhobo%20Relationspage.htm, 15 June, 2005. 26. Ekeh, Cited above. 27. -Urhobo Information,-, http://www.ethnonet-africa-org/data/Nigeria/biblo.html, 7 July 2005. 28. Ade Obayemi, -The Yoruba and Edo-Speaking Peoples and their Neighbours before 1600-,inAde Ajayiand Micheal Ajayi Crowder (eds.), History of West Africa Vol. One, 2nd edition, (London: Longman, 1976), P. 262. 29. A. E. Afigbo, -The Benin Mirage and History of South Central Nigeria…- Nigeria Magazine, No. 137, 1981, P. 20. 30. Okumagba, p. 30. 31. Ekeh, Cited above. 32. Ekeh, Cited above. 33. Ekeh, Cited above. 34. Otite, p.11 35. Otite, Pp. 12 -13 36. Otite,P. 24 37. Quoted by Okumagba, p. 38. Otite, p. 11 39. Otite, P.25 40. -Urhobo Information-, Cited above 41. Otite, P. 17 42. Otite, p. 17 43. Odje, Pp. 9- 11 44. Interview with S. J. Odje, 80 years, ex-chairman of Ethiope Local Government Council, Kokori. 45. Interview with E. O. Benedict, 45 years, History Teacher, at Isiokolo, on 11/7/2005. 46. Odje, p. 48 47. Ofua, Interview cited 48. Odje, pp. 12-14 49. Quoted by Odje, p. 15 50. Quoted by Otite,p. 99 51. Interview with Dominic Okagbare Orhoro, 84 years, Agriculturist, at Okpara, on 18 July, 2005. 52. Umude, Interview Cited 53. Odje, p. 22.TO BE CONTINUED.....

KOKORI-OKPARA ORIGIN AND MIGRATION PART 5

This he did by fabricating false information about him. One was that Osifo was changing into leopard to kill children who want for hawking. Secondly that Osifo's governmentwas a bad one. Because, there was incessant killing of children at the time, Agbon people believed these allegations and assassinated Osifo. But sooner orlater, it became known that theseallegations were untrue. Kokori rose for retaliation because Osifowas their son. This coupled with the fear of reprisals from the Oba, who was the grand father of Osifo, made Agbon descendants fled from Isiokolo 48. However, Chadwick account is at variance with the above. According to him, a witch doctor consulted, revealed that Osifo was responsible for the killings of children in the community. Thepeople of Agbon reported surreptitiously to Oba of Benin, who sent men to kill Osifo. Osifo's family, infuriated by Agbon people's perfidy provokedmore trouble, and was driven from Isiokolo 49. Chadwick goes further to state that: The elders of the town met to solve the problem of keeping the peace and decided that because Agbon was too large for a gerontocratic government and control by old men the elders of each quarters should emigrate with their people to new sites. Odeze led the Okparas to a site chosen by some hunters (Osia, Odeze and others). Even then the town was considered to be too large and to ease the friction, which was bound to arise, the elders of Uruerigbe decided to move on still further … 50. The above excerpt suggests something beyond the Osifo issues, which led to dispersal from the Agbon town. There is an undertone of population explosion leading to migration ofAgbon people from their original settlement. Above all, we find that, the evolution of contemporary Kokori and Okparasub-clans was sequel to the dispersal of Agbon descendants from Agbon town. While still at Agbon, Kokori and Okpara gave birth to children. Both two families had their different quarters where they lived. Among the children of Okpara were. Eregbe, Erhi and Etorogba. Erhi in turn gave birth to Osia, Isaba Uvwiaghoa, Onoriaro and Okei among othersOkpara was already dead at the time of migration from Isiokolo. Thus Osia and others led Okparasto a new settlement. Osia plantedan Oghriki tree near the present site of Okpara hospital on reaching Okpara. The essence of this was to allow their people make love, for the presence of the tree symbolizes that, that place was a settlement. It was a taboo among them, for people tomake love in the bush. One of Osia's descendants must be the chief priest of the Oto Shrine because it was Osia who planted the Oghriki tree 51. As the population grew, both due to the birth of new immigrants like Esume, the people of Okpara began to spread out. Esume who was Osia's in-law founded Osia street,but because he was an in-law, the street was named after Osia. Omovwiona founded Urhu-iniovwona, one of Isaba's children founded Urhu-Egbo; Ogene founded Urhu-Ogene, Ononaro founded Imodje street; the descendants of Eregbe founded Eregbe quarter, and Ete-ogba children founded Ogba quarter. Some Okpara people also moved away to found new settlements like Ovu, Okpara water-side Otumara Ogba village,Obi, village, Adarode, Okurofo, Aghwariore, Ugbegbe, Ugbuwherhe, Okarunoh, Omude, Agborhoro among others. Today Okpara is a thriving sub-clan in Agbon kingdom with numerous villages and streets 52. Kokori on the other hand was founded by one Ozegbe. He led, Kokori people to land, flowing with milk and honey, which he found during one of his hunting expeditions. Soon after Kokori people's settlement in the site, Oziegbe embarked on ambitious expansion of Kokori frontiers. This was not without opposition. He had to contend with stiff opposition from invaders. To protect the territorial boundaries of Kokori, men were sent out to build villages around the frontiers. Oneof the villages resulting from this effort is the Urhu-Okpe village, between Okpara and Kokori. In recognition of Oziegbe's enormous contributions to the founding of Kokori, the Kokori people, particularly Ekrivie people, established a shrine where he is being worshipped53. Today Kokori is a reckonable sub clan in Agbon kingdom. It is apparent from the above discussion that Agbon people at a point in time lived in Irri. But because of discrimination and language barrier they migrated to Utokori near Ughwerun. They later pushed towards the presentUghelli and eventually got to a place where they settled. This place was to be named Agbon Town, after the acclaimed father of the Agbon people. However, while it is true that Agbon left Irriand after some stay in different other places got to Agbon town, it would be wrong to assert that Uzere threw up the present Agbon kingdom. Or that the present Agbon people are descendants from Irri in Uzere. This is because, certain factors show that Agbon people might have come from elsewhere to settle in Irri.TO BE CONTINUED........

KOKORI-OKPARA ORIGIN AND MIGRATION PART 4

Taking the argument further, he observes that, he was suspicious of the claim to Igbo origin -because of the intervening territory and cultural entity of Ukwuani which is fighting a claim that it was founded by immigrants from across the Niger-. Another version of their counter claim holds that they (Ukwuani) hadbeen in these places long before the Igbos and Urhobos came 33. Traditions of origin of the Urhobo are full of assertions of original dwellers of their settlement. These aboriginals were also seen as Urhobo without known history of migration from another place. But there is no document .ry or archaeological evidence to support this claim. 34. Bradbury cites Hubbard's 1948 suggestion that -the distinctive characteristics of the various Urhobo and Isoko tribes are a result of the super-imposition of Ijaw, Ibo and later Edo immigrants aboriginal strata-who were speaking Edo-type dialects. The aboriginal strata referred to must have been firmlyestablished. For the different -strangers- intervening elements were almost totally assimilated into a -common and distinguishable pool of cultural and organizational forms among all the Urhobos-. The interventionof these alien groups is to be differentiated from suggested societal migrations from a single source in the Edo territory 35. Migration: Professor Onigu Otite has done athorough analysis of various traditions of origins among the Urhobos and drawn the following conclusion. Without archaeological evidence, the four traditions of Urhobo origin have some credibility. The four traditions include that Urhobo came from Ife. According to this tradition, Benin royal family of Ogiso and Urhobo came togetherfrom Ife. Secondly, there are traditions of origin from Sudan and Egypt 35. Arawore says Urhobo first came from Egypt, leaving some oftheir people in the shore of lake Chad, stopped at Ile-Ife, settled permanently among Binis, but were eventually -driven to the swamp of the Niger Delta- 37. the third is tradition linking Urhobo origins to an emigration from an original Edo settlement. And lastly, the claim by some Urhobos that they are autochthonous owners of their territory. 38. The structure of Urhobo ideas and language as well as of their culture and other institutional forms, imply historical links between them, their neighbours, particularly the Western Edo-speaking peoples, in some socio-linguistic groups in some yet undefined areas in the Sudan/Egypt 39. The Urhobo people are linguistically classified as kwa group 40. Westerman and others -classified the kwa group of languages as part of the westernSudanic or the Niger Congo language family- 41. The language of the kwa groups which include Edo, Ijo, Igbo etc. have been shown, through glotochronological calculations to have been separated between 3000 and 6000 years ago. That is to say thegroup to which Edo, Urhobo and Yoruba belong were one society with common language and historical traditions. Greenbery confirms this generic classification. 42. All in all, it should not be forgotten that, the Okpara and Kokori groups, which are our major focus here, lay consistent and recurrent claim to migration from Irri in Isoko. Although, they never claim to be Isoko people turned Agbon people on getting to their present settlements. The Agbon, are descendants of a mancalled Agbon, who left Isoko, andafter sojourning in different places got to the contemporary Isiokolo where he settled 43. Agbon gave birth to four children, probably at Irri. Thus in Irri, the early settlements and relics of Agbon descendants are still found. And in Ughwerun, there still exist relics of Kokori settlement 44. Most secondary sources give the impression that, the four Agbon children, were all males. But there is a counter claim that one of them was a female. Figure1.2. shows Agbon and his supposed family. While a version of Agbon's oral history asserts that, Agbon and his children got to Isiokolo, another version claimthat Agbon did not get to Isiokolo 45. At a material time, Agbon descendants embarked on emigration from Agbon town where they had settled. It was during this period of dispersal that Okpara and kokori groups also left for their present territories 45. Writers like Onigu Otite and Sunday Odje have tried to establish why Agbon children dispersed from Agbon town. Chief Dr. Ofua, the first Orator of Urhobo, said that the phrase Agbon vere, is employed to describe the manner in which Agbon people dispersed from Isiokolo 47. By that phrase it is meant that the people of Agbon did not disperse in a state of peace or in search of greener pasture. Rather, it suggests a situation of commotion, which culminated in eventual dispersal from Agbon town. A war leader called Odeze was ruling over Agbon people, when one Osifo appointed by the oba to be an Ovie over Agbon people arrived Isiokolo. Disaffected over the idea of Osifo being a king over the people, Odeze plotted his killing.TO BE CONTINUED........

KOKORI-OKPARA ORIGIN AND MIGRATION PART 3

According to the account of Okumagba, Agbon was one of the numerous children of one great man called Urhobo, who came from Benin at about 1057 A. D. to settle in Erhowa in Ase village. He traces Agbon's origin to settlement among the Aproza family of mid-western Ijaw. This place of Agbon's settlement cameto be known as Erhowa. 23. But the fact that Erhowa is in Isoko-Isoko South Local Government Area, makes an aspect of the above account a misleading one. Andy Omokri and Professor Otite's accounts aswell trace the origin of Agbon to Benin, under the umbrella of Urhobo migration. Omokri and Adjara particularly, state that, according to oral tradition Agbonpeople were among the Edo-speaking groups involved in the exodus from Bini about the 9th century because of oppressive rule of the legendary Benin Oba, Ogiso. 24. However, Omigui has postulated that the Agbon peopleof Urhobo are -mixed Urhobo, Itsekiri and Benin elements-25. Professor Peter P. Ekeh discreditsthis postulation, pointing out that the view would alarm the people of Agbon, who vie for the status of the most authentic Urhobo sub-culture. In the 1940's and 1950's, Peter Ekeh pursues, during which Bradbury and Lloyed Collected the data Omuigui probably refers to, therewas settlement of Itsekiri in Agbon towns on the river Ethiope. Such towns include Okpara waterside, Igun and Eku. But they left for Sapele because of decline of the riverine trade onwhich they relied. Perhaps, the Benin elements have been in Igun and Ovu both of which haveimmigrants of Benin like Dohosa family. 25. There is also the view that the Urhobo people's exact origin is not known, yet they are closely related to their immediate neighours linguistically and culturally. And that the oral history of the Urhobo people is contradictory for -it claims that their origins are closely related tothose of the Binis, but at the same time show that they are not Binis. There are other connections made to Igbo, Isoko and Ijo. For the fact that the three groups mentioned, have different cultural systems, a conclusion is drawn that the ideathat Urhobo came from the threeis doubtful, somehow. 27. Ade Obeyemi has also proposed in his writing: ……At the other extreme we find claims that are virtually impossible. For example, the claims of …. Many Urhobo chiefly families to Benin origins… 28. In the same vein, professor A.E. Afigbo in his -Benin Mirage- makes bold attempt to lay to rest claims of Urhobo origins to Benin. For him: …. the Bini thesis does not, as it seeks or claims to do offer a satisfactory explanation of how south Central Nigeria was peopled 29. It is germane to note here that, Okpara and Kokori are typical Urhobo towns whose peoples share common ethnolinguistic continuum with other Urhobo groups. Therefore the question of uncertain origin of the Urhobos as a group does not seem less important in the discussion of their origins. A prominent chief among the Urhobos, chief Okumagba has presented an account of Urhobos origins. Following a period when Benin political affairwas turning topsy-turvy in a hectic course, as a result of succession dispute created by political vacuum, a consequence of the death of ruling Ogiso, there was a mass movement of migrants from Bini, «Urhobo» who was at this time suffering from neurosis of security because of the political chaos and anarchy, also decided to move to a Bini-harassment-free area. Thus Urhobo group moved down across the Ethiope river. They turned Southwards and came to Ase river near Ibrede. Still pushing further, along Ase river they probably went Southwards along the river. They got to the mid-western Ijaw country, close to Patani where they settled among the aproza family. These groups who were known as Urhobo came to be known as Urhoho 30. Professor Peter P. Ekeh has also tried in some measure to resolve the problem of the uncertain Urhobo origin in his search for Edoid cultural history. He considers Iyi-Eweka statementthat -the first batch of Urhobo immigrants from Benin landed in-Abraka- and turned South wardsto the rest of Urhoboland. 31. He discredits this hypothesis and implied in his paper, is the fact that the Urhobos who were supposed to be fleeing persecution could not have settled so close to Benin as in Abraka where the agents of Ogiso could easily reach them. Heemphasizes a common claim in many Urhobo traditions, which holds that, the earliest migrants' settlements are in Isoko. This is at the furthest area from Benin. He posits that, the father away from Benin, the older the migrantgroups. Furthermore, he states that any study of urhobo history and culture that belittles the enormous -contributions from Isoko will do so at its own peril- 32. As regards the question of Urhobo claim to Igbo, Ijaw and Benin origins, authorities like professor Peter Ekeh would say that they are suspicious of Bradbury's account ascribing Igbo origins to some Urhob sub-cultural units.

KOKORI-OKPARA ORIGIN AND MIGRATION PART 2

So it was commonly realized that the rain would not allow the weeds to dry, so that they could burn them. Thus planting was normally done in the dry season, which favoured the preparation of the farmland. The men cleared the farms and left it for some days to dry. After which their wives set fire on it and cleared the weeds. They usually waited for the first rain ofthe year before planting. However some farmers planted and waited for the first rain. Planting was normally done by the women 10. The men also planted water yams. These water yams were planted on the bank of a river or close to streams. During the rainyseasons, these rivers or streams overflowed their banks. So planting could not be done on such land in rains, for the water would destroy them. But in the dry season, the water of the riverwould have rescinded and the water must have left the riverbedmore fertile because during the over-flooding manure was deposited on it. These lands were cultivated only in the dry season; and annual crops were not planted there. Bush burning in the harmattan season made animal hiding in the bush ran out. In this way hunting was facilitated, as the hunters only had to set fire on a bush and wait around for the animals that would soon run out of their hide-outs 11. The map in figure 1.1 shows the position of Okpara and Kokori in Agbon Kingdom. Origins Professor J. A. Atanda recognizes the problem associated with peoples' origins. He writes; -the origins of peoples in any society is a problem which inevitably confronts the historian …- 12 He goes further to state that, at the group level the following questions need be asked: Who are we? Where are we? From where and How have we come To be where we are? What are we doing here? etc….such questions constitute an index of man's historical consciousness. 13. The traditions of the origins and migrations of Okpara and Kokori as some of the Urhobo groups-are still shrouded in obscurity and uncertainty. However, both Okpara and Kokori claim descent from one progenitor called Agbon who is said to have migrated from Beninat a point in time to settle in Agbon town. 14. Predicated upon this belief ofcommon descent from Agbon, is the worship of Isiokoru fetish by Agbon people, even till today 15. When Agbon people finally got to Isiokolo, they made contact with Benin to make an earth fetish for them. The Oba sent a messenger to Agbon town, which convened a meetingof all Agbon children. The messenger buried the head of anOrhokpor boy in a place. On that spot, he planted an Iroko and Oghriki tree. He then proclaimed that from then on Agbon would be subject to the Oba. He gave a horse tail symbolizing authority to the eldest man called Okarorho. Automatically all the children of Agbon regarded this fetish as their god of war. They worshipped it from time to time. 16. Moreover, the common traditions of origins and migrations shared by Okpara andKokori are fundamental in explaining their relations in the pre-colonial era. This, for instance, had served as a unifying factor among them. In any critical moment of decision between them, they often evoke the memory of their common origins by the saying -we are all one-. 17. Agbon people have a long migrational history. Their varioustraditions and accounts of origins and migrations subsist. According to one of the accounts, a man called Ukonorhoro, who migrated fromUdo in Benin, gave birth to Agbon. Agbon migrated through Kwale, probably from Erhowa, settled at Ehwen and Erhivwi or Irri in present Isoko division of Delta State. From there he moved down to Utokori, close to Ughwerun; then to Olomu and through the present Ughelli territory of Ekuigbo to found Otorho r' Agbon now known as Isiokolo. 18. The map in figure 1.2. shows the probable routes of Agbon people's migration. Professor Peter Ekeh argues that Agbon peoples could -demonstrate from town and even street names that they migrated from Isoko, first settling at Isiokoro (Anglicized: Isiokolo), before spreading out-. 19. Example of such names includes Agbon-Olomu, Kokori Street in (Ugwherun, Okpara and Kokori quarters in Irri and the name Ighwre-Eku named after Eku that resided in that territory. Today Ighwre-Eku is popularly called ughelli. 20. In the light of the above, Obaro Ikime would say that, although Agbon claim Benin Origin, they actually came from Irri in Uzere clan. 21. It should be mentioned that Agbon people have a tradition, which holds that, Agbon left Isoko because of discrimination and language barrier 22. If Agbon people were Isokos of Uzere extraction, then there would not have been any problem of language barrier or discrimination between Agbon group and Uzere group. The fact that the Isoko language and Agbon peoples' language were mutually unintelligible while they dwelled together points attention to another possible area where Agbon might have migrated from to settle there in Uzere.

KOKORI-OKPARA ORIGIN AND MIGRATION

THE KOKORI-OKPARA ORIGINS AND MIGRATION 2.1 GEOGRAPHICAL LOCATION Will and Ariel Durant emphasize the place of geographical location in history when they agree that -Geography is the matrix of history, its nourishing mother and disciplining home-1. The influence of geography on Kokori and Okpara peoples' lives in the past cannot be overemphasized. The two hinterland communities, Okpara and Kokori share similar climatic and geographical features with other Urhobo land areas, which make up the main dry land of theWestern Niger Delta. The entire Urhobo land is flat and is situated in the evergreen Tropical Forest Zone. The -Ubiquitous West Coast Oil Palm dominates it. The two sub-clans in focus, Okpara and Kokori are within Agbon in Ethiope East Local Government Area, Delta State. Thepeoples who were mainly inland dwellers now inhabit -waterside-regions, so that we now have Okpara inland and Okpara waterside; Kokori inland and Kokori waterside respectively. To a large extent, the climate and geographical location of these groups had influenced their cultural behavior and relations in the pre-colonial epoch. The geographical location allowed foreasy access to each of the territory, so that, people from both towns easily traversed each other's territory. Because of the geographical dynamics, a good deal of interaction beyond mere traversing into any of the territories, took plac. Eventhoughthese towns existed as autonomous units, they were by no means separated from each other. 3. In particular, Kokori is bounded in the north by Eku andIgun sub-clans; in the east by Ugono, Orhomuru, Erhobaro, Ovara and Idionvwan villages all in Orogun clan. Kokori shares its southern boundary with Avwirhein Agbarha clan; and in the west, it is bounded by Isiokolo and Okpara inland in Agbon kingdom 4. It has about 196km2 land space with a township that has six access roads. The roads include: Kokori Eku road, Kokori-Ugono road, Kokori-Orogun road, Kokori-Ughelli road, Kokori-Oshesheri/Okpara road 5. the last route is of central importance in explaining kokori-Okpara relations in the past. For much of the interactions between them was carried out through this route 6. Network of streams and creeks cut across different parts of the Kokori territory. Two major streams are identifiable; the Omue stream on Eku road; and Iranzo on Orogun road. On the other hand Okpara is bounded in the east by Kokori /Isiokolo, in the south by Ekrebuo/Orhoakpo, in the West by Ovu-inland. It is watered by Omue stream, which also runs across Kokori. Its thick forest hada substantial wildlife reserve 7. The people of Okpara and Kokori were predominantly subsistence farmers who produced for their subsistence needs. The economy was anchored on farming. They were self-sufficient farmers. They however produced little above their subsistence needs to exchange for their complementary needs. The process of exchange was through barter. Agricultural products like food-crops e.g. water yams could be exchanged for Okra. Although with time, cowries, came to be adopted as the medium of exchange. Both communities had market days on which they disposed of their surplus produce or bought the ones they needed. Okpara market day was held every four days. It was called Edewor and nobody was expected to go to farm on that day. Kokori market day was every eight days. It also had a mid-market day market that was held every four days. Most farmers harvested their crops during harvest period, on aday to the market with a view to taking them to the market place the following day. There was alsohawking in the streets on ordinary days. Kokori traders patronized Okpara Market. While many Okpara people patronized Kokori Central Market 8. The topography of Okpara andKokori allows for the cultivation of such crops as yams, cassava, Okra, pepper, maize, melon, red-beans (locally called Isha) among others. Apart from tilling the soil they also exploited the palm trees, which grow in their bush for the production of soap, food and palm kernel as well as brooms. They had ponds they harvested often annually. The community owned the major ponds. These were either harvested every three years or more years. Okpara and Kokori lie within the same geo-climatic zone. They both experience the rainy season, which begins in June and ends in early November; and the dry season, which begins in late November and ends in late may 9. There is also the northeast trade wind, which affects the area. During this season, deciduous plants and trees shed their leaves. And the burning of bush usually marked it. These three seasons influenced the agricultural routine of pre-colonial Okpara and Kokori people. For instance, during the rains, less farm work was done. The men turned to fishing in the streams and rivers. Towards the end of the rainy season when the water was subsiding, they used Uge-a kind of fish trap-in trapping the fish. They practiced slash and burn system of farming.TO BE CONTINUED.......

COMMUNITY ACTIVITIES

Community Activities The people of this community are known for their very entertaining festivals which display a wide array of attires, dances, drama, etc. Among the notable festivals are the Osuerre festival, the general annual festival, theEregbe Festival, etc. The community is also known to engage in age group fraternities such as social clubs, mutual friends, and other common purpose gatherings. The hospitality of the people is second to none. A guess is treated with respect and also entertained by the diurnal and nocturnal nature of the community. People of all age group engage in drinking, partying and other forms of social gathering around the community. These serve as an attractive force to tourists and community members in diaspora. One of such times of rampant activity is usually festivals and Christian holidays like Christmas. New Years are also celebrated with unified hospitality.

THE PEOPLE

The people of Okpara Inland are extremely vast and wide at large. Due to the polygamous nature of its ancestors, the people are distributed upon every facet of earth. The people of this community are known to speak the Urhobo language fluently. They are mainly pastoral and prefer to live within the reach of their immediate or extended family. The people are majorly sustenance farmers though some still do commercial farming. The historical antecedent of trading in this community was majorly byBarter. Agricultural products like food-crops e.g. water yams could be exchanged for Okra. Although with time, cowries, came to be adopted as the medium of exchange before the advent of the present legaltender of naira.Okpara market day was held everyfour days. It was called Edewor and nobody was expected to go to farm on that day. Most farmers harvested their crops during harvest period, on aday to the market with a view to taking them to themarket place the followingday. There was also hawking in the streets on ordinary days. Kokori traders patronized Okpara Market. While many Okpara people patronized Kokori Central Market. The major religion of the people in this community is Christianity. Although traditional religion thrived before the advent of Catholicism. The people also place much value on education and scholarship as they have produced notable people in diverse areas of erudite scholarship.

ORIGIN AND BACKGROUND

Origins/Background The traditions of the origins and migrations of Okpara as one of the Urhobo groups is still shrouded in obscurity and uncertainty. However, Okpara claim descent from one progenitor called Agbon who is said to have migrated from Benin at a point in time to settle in Agbon town. Predicated upon this belief of common descent from Agbon, is the worship of Isiokoru fetish by Agbon people, even till today. When Agbon people finallygot to Isiokolo, they made contact with Benin to make an earth fetish for them. The Oba sent a messenger to Agbon town,which convened a meetingof all Agbon children. The messenger buried the headof an Orhokpor boy in a place. On that spot, he planted an Iroko and Oghriki tree. He then proclaimed that from then on Agbon would be subjectto the Oba. He gave a horsetail symbolizing authority to the eldest man called Okarorho. Automatically allthe children of Agbon regarded this fetish as theirgod of war. They worshipped it from time totime. Moreover, the common traditions of origins and migrations shared by Okpara people isfundamental in explaining their relations in the pre-colonial era. This, for instance, had served as a unifying factor among them. In any critical moment of decision between them, they often evoke the memory of their common origins by the saying -we are all one-. Agbon people have a long migrational history, their various traditions and accounts of origins and migrations subsist. According to one of the accounts, a man called Ukonorhoro, who migratedfrom Udo in Benin, gave birth to Agbon. Agbon migrated through Kwale, probably from Erhowa, settled at Ehwen and Erhivwi or Irri in present Isoko division of Delta State. From there he moved down to Utokori, close to Ughwerun; then toOlomu and through the present Ughelli territory of Ekuigbo to found Otorho r' Agbon now known as Isiokolo. The Okpara people further migrated from Agbon to their present position due to local instinct and avoidance of competition. On arrival on this new landvia migration, Okpara also birthed few sons which would become sub-sections of the presentcommunity. They include: Eregbe, Erhi and Etorogba. Erhi in turn gave birth to Osia, Isaba Uvwiaghoa, Onoriaro and Okei among others Okpara was already dead at the time of migration from Isiokolo. Thus Osia and others led Okparas to a new settlement. Osia planted anOghriki tree near the present site of Okpara hospital on reaching Okpara. The essence of this was to allow their people make love, for the presence of the tree symbolizes that, that place was a settlement. It was a taboo among them, for people to make love in the bush. One of Osia's descendants must be the chief priest of the Oto Shrine because it was Osia who planted the Oghriki tree. As the population grew, both due to the birthof new immigrants like Esume, the people of Okpara began to spread out. Esume who was Osia's in-law founded Osia street, but because he was an in-law, the street was named after Osia. Omovwiona founded Urhu-iniovwona, one of Isaba's children founded Urhu-Egbo; Ogene foundedUrhu-Ogene, Ononaro founded Imodje street; the descendants of Eregbe founded Eregbe quarter, and Ete-ogba children founded Ogba quarter. Some Okpara people also moved away to found newsettlements like Ovu, Okpara water-side, Otumara Ogba village, Obi village, Adarode, Okurofo, Aghwariore, Ugbegbe, Ugbuwherhe, Okarunoh, Omude, Agborhoro among others. Today Okpara is a thriving sub-clan in Agbon Kingdom with numerous villages and streets.

GEOGRAPHY

Okpara Inland is bounded in the east by Kokori /Isiokolo, in the south by Ekrebuo/Orhoakpo, in the West by Ovu-inland. It is watered by Omue stream, which also runs across Kokori. Its thick forest had a substantial wildlife reserve. It has about 196km2 land space and its topography is very much okay for agricultural and pedestrian usage. The topography of Okpara Inland allows for the cultivation of such crops as yams, cassava, Okra, pepper, maize, melon, red-beans (locally called Isha) among others. Apart from tilling the soil they also exploited the palm trees, which grow in their bush for the production of soap, food and palm kernelas well as brooms. They had ponds they harvested often annually. The community owned the major ponds. These were either harvested every three years or more years. The community has two network roads linked at the main junction, one of the roads lead to Isiokolo , another to Ovu and the lastleads to the interior of the community. The road leading to Ovu is intercepted at another junction popularly called the Eregbe Junction which leads to Eregbe street, Okpara Boys College and to/fro Ovu community. Other roads in the community are linked together via internal networking. This community experience the rainy season, which begins in June and ends in early November; and the dry season, which begins in late November and ends inlate may and also the northeast trade wind. During this season, deciduous plants and trees shed their leaves and the burning of bush usually marked it. These three seasons influenced the agricultural routine of pre-colonial Okpara people.For instance, during the rains, less farm work was done. The men turned to fishing in the streams and rivers.

GEOGRAPHY

Okpara Inland is bounded in the east by Kokori /Isiokolo, in the south by Ekrebuo/Orhoakpo, in the West by Ovu-inland. It is watered by Omue stream, which also runs across Kokori. Its thick forest had a substantial wildlife reserve. It has about 196km2 land space and its topography is very much okay for agricultural and pedestrian usage. The topography of Okpara Inland allows for the cultivation of such crops as yams, cassava, Okra, pepper, maize, melon, red-beans (locally called Isha) among others. Apart from tilling the soil they also exploited the palm trees, which grow in their bush for the production of soap, food and palm kernelas well as brooms. They had ponds they harvested often annually. The community owned the major ponds. These were either harvested every three years or more years. The community has two network roads linked at the main junction, one of the roads lead to Isiokolo , another to Ovu and the lastleads to the interior of the community. The road leading to Ovu is intercepted at another junction popularly called the Eregbe Junction which leads to Eregbe street, Okpara Boys College and to/fro Ovu community. Other roads in the community are linked together via internal networking. This community experience the rainy season, which begins in June and ends in early November; and the dry season, which begins in late November and ends inlate may and also the northeast trade wind. During this season, deciduous plants and trees shed their leaves and the burning of bush usually marked it. These three seasons influenced the agricultural routine of pre-colonial Okpara people.For instance, during the rains, less farm work was done. The men turned to fishing in the streams and rivers.

OKPARA INLAND

Okpara Inland Okpara Inland is a community located in the Ethiope East local government area of Delta State Nigeria. This community is a progeny of the Agbon Kingdom . Local history has it that it is the first son of Agbon whose traditional seat of leadership is Isiokolo although the present king of the community, now deceased, HRH Ogurimerime, used this community as his centre of leadership bypassing the ancient satellite of Isiokolo .

CRITISM

Criticism The Igbe is replete with criticism. First, non-adherents find it less attractive because of the principal utilization of Urhobo language at worship sessions. [ 19 ] Second, non-adherents perceive the religion as idol worship and avoid identification and participation. Third, the Igbe is criticized for the rejection of orthodox and herbal medicines for treatment of ailments. Rather the Igbe adherents believe and administer the native chalkfor treatment of ailments. This, the non-adherents view as unsafe and taking chances even though someof the ill adherents allegedly confess to being healed after imbibing or externally applying the native chalk.

DEMOGRAPHICS

Though the Igbe extends beyond Urhobo land, the bulk of adherents remain Urhobo people and the principal medium of communication is largely the Urhobo tongue. It has a population of over 30 000 adherents. [ citationneeded

DEMOGRAPHICS

With the influx of Christianity into Kokori in the 20th century, the Igbe was corrupted by the presence and works of the Church 's full scale evangelism . Another powerful Igbe organisationfounded by Chief Ogbevire Ogogo evolved. This Igbe brand had some elements of Christianity infused. Theyobserved Christmas and New Year holidays coupled with the Igbe core festival. It gained recognition and spread to many places in Delta , Edo , Ondo , Rivers and Lagos states of Nigeria . And in the first half of the 21st century, gained a platform in the UK

SYNCRITISM

With the influx of Christianity into Kokori in the 20th century, the Igbe was corrupted by the presence and works of the Church 's full scale evangelism . Another powerful Igbe organisationfounded by Chief Ogbevire Ogogo evolved. This Igbe brand had some elements of Christianity infused. Theyobserved Christmas and New Year holidays coupled with the Igbe core festival. It gained recognition and spread to many places in Delta , Edo , Ondo , Rivers and Lagos states of Nigeria . And in the first half of the 21st century, gained a platform in the UK.

DIVISION

After Ubiecha's death and burial. His offsprings became divided over succession. However, by tradition, his eldest son, Ibodje Ubiecha succeeded his father as chief priest and head prophet; but his half brother, Akpokovo Ubiecha, succeeded in establishing his own branch in Kokori. However, one of Ibodje's daughters, Mary Ibodje, a priestess, also, broke away to establish her own branch before Ibodje Ubiecha's death which occurred on 6 April 1986. Jackson Ibodje, his eldest son, succeeded him.

HISTORY

Igbe was birthed in 1858 when Ubiecha Etarakpo of 11, Egbo Street in Kokori , on his way back home from the farm, allegedly saw an apparition of two divine beings who"anointed" him to preach against immorality and witchcraft. After the alleged apparition, Ubiechabecame eccentric and actedinsanely as no day passed without him dancing. This scared the people from coming close. It was also alleged that after the alleged apparition, Ubiechaperformed amazing miracles, accurately predicted the future, healed the sick and miraculously identified witches. He built a worshiphouse called 'ogua' in his compound and, from there,ministered to the people with native white chalk; and, allegedly prophesied with stunning accuracy. This brought people from across the Urhobo country to Kokori. However, after gaining fame and wealth from a viable institution, Ubiecha kicked the bucket in 1920.

WORSHIP

As dancing is a core element of the Igbe, there is no worship session without dancing. They singnative Urhobo songs in place of hymns. At worshipservices, the Igbe priest(s), always dressed in white dress and white head gears, administer(s) native chalk on the worshippers for their protection. The Igbe religion celebrates an annual feast-Ore Isi- for twelve days which takes place every May and thousands are in attendance.

BELIEF

The adherents of the Igbe religion are monotheists who believe in an omnipresent , omnipotent , omniscient and omnibenevolent God called Oghene and that he rewards the good and evil alike, according to their deeds. Dance is a core element of the Igbe. The adherents believe that by dancing, they draw on themselves the very hand of the one and only monotheistic God.

IGBE RELIGION

Igbe religion Igbe religion , popularly known as Igbe- an Urhobo word meaning dance - was founded by Ubiecha Etarakpo in 1858 and has its headquarters at 11, Egbo Street, Kokori Inland, Ethiope East Local Government Area, Delta State , Nigeria . It is a religion based on dance as its medium of worship to the almighty God . It began as a pure Urhobo -Kokori traditional sect, until, in the 20th century with the influx of Christianity , syncretism wasinfused. Originating in Kokori, it gradually spread to all of Urhobo nation and austral Nigeria at large. As a matter of fact, it gained international ground in London .

CLIMATE

Climate Abraka has a tropical wet and dry climate with a lengthy wet season and relatively constant temperatures throughout the course of the year. Abraka’s, wet season runs from March through October. Education Abraka is home to the prestigious Delta State University, Abraka. The Delta State University, wasestablished in the year 1992, with its main campus at Abraka and a campus at Anwai, Asaba. With the 1995 Amended Edict, we now have a campus at Oleh. The University runs a multi-campus system with threecampuses within a distance of about 200 km apart.

HISTORY

History The name Abraka is taken from Avwraka. Avwraka (Abraka) is one of the few Urhobo socio-political units whose predecessors did not live elsewhere among non-Urhobo ethnicgroup before settling in Urhoboland. The Avwraka story of genealogical link with the royal descent group of Benin is an issue seen by most historians ascontroversial. Avwraka may actually have been a Prince in an Edo-speaking political group which emigrated and settled near other Urhobo people. The contemporary main version of the historical traditions of Avwraka (Abraka) states that beforeAvwraka died in Otorho-Avwraka, he had two sonscalled Aghwa and Ivie. These are the distant ancestors of Umiaghwa and Oruarivie of Avwraka today. The main settlements of Avwraka (Abraka) today are : Oria, Urhuagbesa, Umeghe, Oteri (founded by descendants of Oruarivie) Otorho- Avwraka (Avwraka inland) is the traditional center of administration and government. The construction of link road to Sapele in 1901, increased the commercial activities and population in Avwraka. On 6 May 1978 the whole of Avwraka resolved to constitute themselves intoa kingdom like most Urhobo kingdoms. They decided to have Chief David Oghenegueke Dafe as their Ovie (king) and Chief Joseph Ajarho Atagana from Umiaghwa as their otota (spokesman). Recent historical development in Avwraka (Abraka) has re-introduced the much needed unity. The development has been recognised by the government of then Bendel state through legalnotice no. 99 of 1990 under the traditional rulers and chiefs edit.

ABRAKA KINGDOM

Abraka Kingdom Abraka is one of the 25 Urhobo kingdoms in Deltastate, Nigeria, a major town that is strategically located in the heart of Delta State. It is mostly known as a university town and has the main campus of the Delta State University Located there. Abraka town is a favorite destination for domestic and international tourists. The Abraka beach is famous for its natural flowing spring water, and has sports recreational facilities for outdoor activities like coastal line transportation and fishing,swimming, barbecue, picnicking, etc.

EDUCATION IN ISIOKOLO

Education in Isiokolo Since the wake of the newmillenium or earlier, education has become themost important factor in Isiokolo. Every youth in Isiokolo now strives to getone educational qualification or the other. Ejiafe Primary School, Baptist Primary School, Kokori Grammer School, Kokori Girls Secondary School and other Colleges within and outside the communities facilitated the pursuit for academic exellence. Graduates from these colleges spread out to higher institutions suchUniversities, Poltechnics, Colleges of educations andother specialised institutions across Nigeria.Agbon kingdom has produced eminent personalities in all walks of life. Agbon Kingdom has been a pace setter in the whole of Urhobo land. From producing the first President of Urhobo Progress Union – in the person of Chief Omohwovo -- it later gaveUrhobo two other Presidents General: Chief John A. Okpodu, who succeeded Chief Mukoro Mowoe, and Chief T. E. A. Salubi. It has contributed much to the educational development of Urhoboland and boasts of having one of the heaviestconcentrations of graduates, medical doctors, and professors and lawyers including the present Otota of Agbon Kingdom, Barrister Efe Akpofure (SAN), Hon. Akpodiogaga Sunny Emeyese ( the incumbent member representing Ethiope Federal Constituency at the National Assembly), to mention but a few.

ISIOKOLO OR AGBON

Isioloko or Agbon The name Isiokolo has for long been condemned by a lot of people especially those in the Christian faith. They believe that the name is the name of agod i.e Agbon deity. Therefore it has been suggested that it should be changed to Agbon, which is an umbrella name for the other towns which are believed to be the descendants of Agbon.As of today, the name Isiokolo has been replacedwith Otorho Agbon. Historically, Agbon is the father of Okpara (eldest son), Kokori, Eku and Orhoakpor.

PEOPLE OF ISIOKOLO

People of Isiokolo The isiokolo people speak Urhobo as their first language. Isiokolo as a place boast of many notable families like the Emeyese, Akpofure, Oboroh, Akpochafo, Tonukari, Akpobaro, Emorhokpor, Etaghene etc. Due to recent need to reconstruct Isiokolo history in line with their developmental pace, some school of thoughts were of the view that the slow pace was as a result of the name "Isiokolo" which was the name of the people's deity. This view reached a crescendo mostly during when Pastor Ayo Oritsejafor organized a crusade there.The name was later changed to Otorho Agbon,an umbrella name.

AGBON TOWNS AND VILLAGE

Agbon towns and villages (1) Isiokolo (2) Ekrebuo (3)Kokori Inland (4) Erhomeghwu (5) Okuidjerhe (6) Samagidi (7) Egbogho (8) Urhwokpe(9) Ekraka (10) Erhonaka (11) Erhorike (12) Okpara Inland (13) Okurutuyo (14) Okurekpagha (15) Unumane (16) Okoradaode (17) Okurufor(18) Okururhujevwe (19) Umiaghwa (20) Okurihohi (21) Okwibada (22) Erhokori (23) Orhuakpor (24) Ekrudu (25) Okwukpokpo (26) Okureghwro (27) Eku (28) Igun (29) Otumara (30) Okpara W/S (31) Okorogba(32) Okurekpo (33) Okredafe (34) Oviorie (35) Ovu Inland (36) Okuemeka(37) Okurekpagha (38) Okuogbamu (39) Ovwere (40) Urhobo (41) Okumodje (42) Obadjere (43) Ekpan (44) Igwevwore (45) Okwokpokpo (46) Ekusioro (47) Okurobi (48)Okuronika (49) Okuighele (50) Ekirugbo. Agbon clan covers about 375 square kilometers. The land is bounded in thenorth by Ethiope East Local Government Area, made of fellow Urhobo communities, and Orhiowon Local Government Area in neighbouring Edo State, with Benin communities. On the east, it is bounded by Abraka Clan and Orogun Clan, Ujode River, and Ekrerhavwe, all of which are Urhobo communities in Ughelli North Local Government Area. To Agbon's west lie other Urhobo communities of Agbarho akingdom within Ughelli North Local Government Area, Orerokpe and Aghalokpe of Okpe Local Government Area.

COMPOSITION OF AGBON KINGDOM

Composition Of Agbon Kingdom Agbon Kingdom is made up of the following sub-Kingdoms which are named after the descendants of the children of Agbon. (1) Okpara, (2) Kokori, (3) Orhoakpor, (4) Eku, (5) Ovu and (6) Igun. In the course of time, Igunhas become part and parcel of the Agbon Kingdom. It is on record that Igun migrated from the descendants of Ohwoyovwe in Ewu and settled in Agbon Kingdom.The residents of Igun were later adopted by theAgbon people. Until the nineteen twenties, Ovu was part of Okpara. As a result of the high rate at which the population of Ovu grew, they moved from Eruegbe Quarters of Okpara to their present location, where they found fertile land for their farming occupation. Up tilldate the Ovu people maintain cultural ties withthe people of Okpara. These ties were developedbefore their settlement in their present location.

Composition Of Agbon Kingdom Agbon Kingdom is made up of the following sub-Kingdoms which are named after the descendants of the children of Agbon. (1) Okpara, (2) Kokori, (3) Orhoakpor, (4) Eku, (5) Ovu and (6) Igun. In the course of time, Igunhas become part and parcel of the Agbon Kingdom. It is on record that Igun migrated from the descendants of Ohwoyovwe in Ewu and settled in Agbon Kingdom.The residents of Igun were later adopted by theAgbon people. Until the nineteen twenties, Ovu was part of Okpara. As a result of the high rate at which the population of Ovu grew, they moved from Eruegbe Quarters of Okpara to their present location, where they found fertile land for their farming occupation. Up tilldate the Ovu people maintain cultural ties withthe people of Okpara. These ties were developedbefore their settlement in their present location.

AGBON TOWNS

Agbon Towns The people of Okpara and Kokori are predominantly subsistence farmers. The economy is anchored on farming. They are self-sufficient farmers. They however produce little above their subsistence needs to exchange for their complementary needs. The topography of Okparaand Kokori allows for the cultivation of such crops as yams, cassava, Okro, pepper, maize, melon, red-beans (locally called Isha) among others. Apart from tilling the soil they also exploited the palm trees for the production ofsoap, food and palm kernel as well as brooms. They had ponds they harvested often annually. The community owned the major ponds. These were either harvested every three years or more.Okpara and Kokori lie within the same geo-climatic zone. They both experience the rainy season, which begins in June and ends in early November; and the dry season, which begins in late November and ends in late may There is also the northeasttrade wind, which affects the area. During this season, deciduous plants and trees shed their leaves. And the burning ofbush usually marked it. These three seasons influenced the agriculturalroutine of pre-colonial Okpara and Kokori people.For instance, during the rains, less farm work was done. The men turned to fishing in the streams and rivers. Towards the end of the rainy season when thewater was subsiding, theyused Uge-a kind of fish trap-in trapping the fish. They practiced slash and burn system of farming. So it was commonly realized that the rain would not allow the weeds to dry, so that theycould burn them. Thus planting was normally done in the dry season, which favoured the preparation of the farmland. The men clearedthe farms and left it for some days to dry. After which their wives set fire on it and cleared the weeds. They usually waited for the first rain of the year before planting. However some farmers planted and waited for the first rain. Planting wasnormally done by the women.

AGBON KINGDOM

Agbon Kingdom Isiokolo is the ancestral home of the Okpara, Kokori, Eku, Orhoakpor and Ovu people. Agbon ( Isiokolo) people have a long migrational history. Their various traditions and accounts of origins and migrations subsist. According to one of the accounts, a man called Ukonorhoro, who migrated from Udo in Benin, gave birth to Agbon. He migrated through Kwale, probably from Erhowa, settled at Ehwen and Erhivwi or Irri in present Isoko division of Delta State. From there he moved down to Utokori, close to Ughwerun; then to Olomuand through the present Ughelli territory of Ekuigbo to found Otorho r'Agbon now known as Isiokolo. In the 1940s, it had its own full-fledged Native Authority (N.A.) Elementary School in Agbon. The only other full-fledged elementary schools in Agbon in the forties, with grades up to Standard Six, were two missionary schools: Baptist Elementary School at Eku and Catholic Elementary School at Okpara Inland. There was formerly a Teachers' Training College which is now defunct, and has been replaced with a secondary school. Modern day Isiokolo has now metamorphosed intoa small town-community that has people from different parts of Nigeria. There are Ibos, Yorubas, Hausa, Itsekiri, Ijaw and Bini people living there, sothat the place has now become largely a melting pot of culture of some sorts. There are no real, tangible establishments situated at Isiokolo, except of course the local government council and the recently established African Research Laboratory. There is a market which has largely survived from the mid fifties into the modern day known as Kokori market. From ancient times, Isiokolo people too are known to celebrate certain festivals which they believe to hold immense place in their socio-cultural landscapes. These festivals were very popular into the mid 90s but it's almost dying out due to the people's strongembrace of Christianity. It would be interesting to note that the town usually wears a very wonderful look on Sundaymornings as the people set out for their different churches. Today, christiansare about 80% of the entire population. Christianity has become central to the life style of the people in the community.