The Urhono’s are believed to have migrated to Benin about the 6th Century A.D. During the Ogiso Dynasty, they began the series of migrations from Benin and by 11th Century A.D. had peopled by and large, the area now known as Urhobo-land. That area spans 22 Clans named above.
The various groups of migrants or clans seemed to have little of national life. The clans remained independent of one another with little to link them.
They Urhobo’s and Benin have a common way of doing things deriving from belief and religion some of it lingering from togetherness in Ife and then Benin.
Things done included births, circumcision, burials, festivals built around some protective god; wars necessitating the development of medicinal or voodoo power known as African science by some and superstition and fetish by others; occupation and trade, marrying from outside the Village or Clan, in some cases fairly distant places in times when travel was by foot or canoe.
The acknowledgment of the power of the Oba of Benin through pilgrimage to the Oba to obtain legitimacy for kingship newly established, a practice which indeed further underlined the independence of the groups. This practice overlapped into the colonial era and was abolished only fairly recently in 1917.
The Urhobos inhabit an area very near to and occasionally on the Niger river in boats. Water is a key theme in many of their histories, mythologies, and philosophies. Annual fishing celebrations with activities including dancing, fishing, swimming competitions, and masquerades have become a staple of Urhobo culture. The southernmost region of the Urhobo area, Evwreni, hosts the yearly two-day Ohworu festival. The Ohworhu water spirit and the Eravwe Oganga are on display during this celebration.
The annual fishing festivities, which feature masquerades, fishing, bathing, and dancing, are also part of the Urhobo people’s heritage. The Urhobo clan, or kingdom’s ruler, is referred to as the Ovie. His children are called Ovieya, and Ovieya is the name of his wife, the queen-child of the king, also known as prince and princess).
The Okpes call their traditional ruler “Orodje,” Okere-Urhobo calls theirs “Orosuen,” Agbarho uses “Osuivie,” and Orogun uses “Okpara-Uku,” but there are a few exceptions to this rule, which is mainly due to their proximity to the Ukwuani people.
However, as a result of the fact that they are from the same descendants and ancestors, they share many customs and traditions, such as the breaking of the kola nut and the donation of money to wedge the kola nut presentation, the proclamation of prayers and blessings prior to the sharing of the kola and drinks, the payment of the bride price; the burial rite, among others.
The adoration of “ghn,” the supreme deity, and the acknowledgement of Edjo and Erhan are the primary tenets of Urhobo traditional religion (divinities). Some of these deities can be seen as personified manifestations of ghn. Along with Orhen, the Urhobo also worship God (white chalk).
Thus, an Urhobo will ask ghn, whom he regards as a fair arbitrator, to decide a dispute between him and his adversary if he feels oppressed by that person. All divinities have Oghene as their core component and manifestation. Four broad categories can be made for Urhobo deities, which likely correspond to historical progression. Guardian deities, War deities, Prosperity deities, Fertility deities, and Ethical deities fall under these categories.
Another crucial component is Erivwin, which is the cult of the ancestors and predecessors (Esemo and Iniemo). The deceased are perceived as active family members who keep an eye on their family’s affairs and are thought to be alive. The Urhobos hold that there are two aspects to human existence: the physical body (Ugboma) and the spiritual body (Erhi).
Before a man becomes physically present in the world, the Erhi determines his destiny and oversees his self-realization. The man’s general wellbeing (Ufuoma) is likewise under the control of Erhi. Ghn is comparable to a king who places his seal on the course of history.
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