Category Archives: RELIGION

PFN inaugurates Ime-Obi unit executive amidst thanksgiving to God

It was an exciting day, July 10, 2021, for members of the Pentecostal Fellowship of Nigeria, Ika South chapter as they officially inaugurate newly elected executive for its Ime-Obi unit.

The inaugural ceremony was held amidst great joy and thanksgiving to God at Christ Faithful Vessels Evangelical Ministry Inc. in Agbor and was well attended by great men of God, officials of the FRSC and the Chairman of Ika South Local Government Council, Hon. Sunny Tatabuzogwu who was ably represented by the Council’s Secretary, Mr. Aluge-Obia Kainji.

The PFN Ime-Obi Unit executive sworn-in include: Prophet Ojeifoh Festus as Chairman, Apostle Agbatutu Oghenerukevwe as Vice Chairman, Pastor Igumbor Nelson as Secretary and Pastor Igumbor Kelly as Treasurer. Other unit officers are Pastor Ugbeze Nosa (Assistant Secretary), Pastor Divine Anthony (Financial Secretary), Apostle Eluma Onyisi (Programme Director), Pastor Where Obi (Discipline Officer), Pastor Mrs. Mary Nimfa (Welfare Officer), Rev. Omezi S. E. (PRO 1), Apostle Ochei Ifeanyi (PRO 2), Rev. Chinedu I. (Prayer Secretary), Pastor Joseph Benedict (Data Base), Rev. James Ihenonye (Assistant Prayer Secretary) and Pastor Emeri Michael (Auditor).

Also, members of the women’s wing executive that made the list are; Pastor Mrs. Ojeifoh Grace as chairperson, Pastor Mrs. Agbatutu Esther as Vice Chairperson, Pastor Mrs. Kelly Igumbor Helen as Secretary, Pastor Mrs. Igumbor Roseline as Treasurer, Pastor Mrs. Osonye Helen as Financial Secretary, Pastor Mrs. Chinedum Favour as PRO while Pastor Mrs. Onwuanishia Ngozi and Pastor Mrs. Igumbor Julie were elected as Advisers.

In a sermon centered on “The benefit of unity” had Apostle A. S. Eboigbe charged christians to speak with one voice, positing that there are much to achieve when things are done in unity.He enjoined all to show love, fellowship together in other to build the church and subsequently build the nation.

He concluded by congratulating the new executive, advising them to work as one indivisible body.

Why administering the oath of office on the executive, the Ika South PFN Chairman and General Overseer of Power of Faith Pentecostal Ministry, Rev. Joseph Uche Ejiniwe, applauded the well organized ceremony.He commended the guests for honouring the organization while acknowledging that PFN Ime-Obi Unit is the grassroot of the organization.He further explained that PFN being a well structured organization, has its chain of operations from the National to the state, province, local government and the unit, adding that the process was for an easy flow of her responsibilities.

Meanwhile, he congratulated the new unit executive, encouraging them not to relent in defending the faith in Christ Jesus. He also prayed God to increase them from strength to strength.

The Secretary to the Local Government Council, Mr. Kanji while conveying the message of the council Chairman, said the council is filled with men and women of Christian faith, adding that the Chairman who is also an evangelist, requires their prayers for him and the executive to function more effectively.

He disclosed that much development is ongoing in the local government in terms of cleanliness and infrastructural development, and in the same vein handed the chairman’s promise of doing his best for Ika South to move forward.

It was indeed a very successful ceremony which climaxed with special renditions in honouring God, taking of group photographs and pep talk on safety rules by the FRSC representatives.

Executive members of PFN, Ime-Obi Unit in a group photograph with some LGA executive
The post PFN inaugurates Ime-Obi unit executive amidst thanksgiving to God appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: PFN inaugurates Ime-Obi unit executive amidst thanksgiving to God

Kingdom Heritage Int’l Assembly Celebrates Mid-Year Thanksgiving Service

Sunday, July 11, 2021, was a day of joyous celebration for the General Overseer, Pastors, Officers, Members and Children of Kingdom Heritage International Assembly Incorporated, (a. k. a. Fountain Of His Glory), as they held the grand finale of the 2021 Mid-Year Fasting/Prayer Programme and Thanksgiving Service in grand style.

The colourful ceremony which took place at the magnificent state of the arts Church auditorium, located at Number 50, Memeh Street, Boji Boji Owa, Ika North East Local Government Area Of Delta State, featured some life transforming activities such as the Undiluted Message from the Elect of God, Special Ministration by Pastor Monday Atewe and the Church Choir, Widows Empowerment and the Special Thanksgiving by the General Overseer and Members of the Various Departments of the Church.

In his sermon, Rev. Success Atewe, the General Overseer of the Church, who spoke on the message he titled, “Why Must We Thank The Lord?”, took his Bible reading from the books of Psalms 107:1-43, Second Corinthians 4:15, Proverbs 3:9, Matthew 15:36, Jeremiah 30:19-20, First Thessalonian 5:18, Malachi 1:6, Malachi 2:2-9, Romans 1:21, Habakkuk 3:18, Second Chronicles 20:20-21, and Genesis 4:4.

Admonishing the congregation, he stated that the Lord inhabits the Praises of His people, saying that “When you are Praiseful, you become Godful, and when you are Godful you become Fruitful, and when you become Fruitful you become a Sign and Wonder to your Generation”. Continuing, he informed the gathering that the day’s thanksgiving service was to thank God for His grace that sustained them from January 2021 till date and to also pray for His continuous protection from now to the end of the year and beyond.

Speaking further, the Seasoned Man of God, outlined Four major reasons why they should thank the Lord. He stated that Thanksgiving is done in order to honour God, explaining that it makes God to feel that He is a good father and also makes Him feel that His children appreciates Him. The second reason he gave was that, Because it is commanded that we should Thank God, hence it is pertinent for everyone to obey God’s commandment.

The Third reason is that Thanksgiving to God Multiplies whatever the Lord has given to them as individuals, saying that when they Thank God, He will reverse adversities from their lives and the Lord will take over all their battles. And Fourthly, he stated that Because of the dangerous consequences of Thankless ness, it is most advisable to always Thank God for His grace and mercies which has kept them alive.

Rev. Success Atewe, warned the gathering to never attribute their successes to their personal efforts but to ascribe all their achievements to God. He frowned at the situation where people do things at their own will, instead of adhering to the will and command of the Lord in order to partake from God’s abundant blessings. He charged the congregation to make up their minds to honour God, so that He will not bring a terrible curse upon them.

The event featured gospel songs ministration by Pastor Monday Atewe, a gospel artist. The leadership of the Church also honoured the widows in their midst and presented them Six yards of textile materials individually.In a brief remark during the presentation, the General Overseer of the Church, disclosed that the Church decided that the widows should be honoured, being part of their ministry, assuring that by the grace of God henceforth the Church will not relax on its oars in taking care of the widows.

Responding on behalf of the widows after the presentation, Mrs. Osifo Philomena, thanked God and the Church authority for the good things that have been happening in the lives of the widows and their families, saying that the Lord has been providing their needs through his servant Rev. Success Atewe, who has been giving them food items, clothing materials and financial assistance. She Prayed Almighty God to continually bless the man of God and his family and the entire members of the Church for their love and care.

High point of the epoch making event was the Special Thanksgiving by the General Overseer and his family and the members of the various departments in the Church, who danced to the rhythm of the beautiful song rendition by Pastor Monday Atewe and the Church Choir as they appeared before the Altar of God to appreciate Him for His protection and loving kindness upon them from the beginning of the year and for His sustainability during the remaining months of the year 2021 and beyond.

Rev & Pastor Mrs. Success Atewe

Members of the Men department during their thanksgiving

Rev & Pastor Mrs. Success Atewe with the widows of the church

Rev & Pastor Mrs. Success Atewe with their children dancing to the altar for their family thanksgiving
The post Kingdom Heritage Int’l Assembly Celebrates Mid-Year Thanksgiving Service appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: Kingdom Heritage Int’l Assembly Celebrates Mid-Year Thanksgiving Service

THE FARMING CYCLE IN IKA CULTURE

The farming cycle in Ika begins between January and February each year, at a time when the harmattan wind has opened up the bushes. The general pattern is a block system in which segments of a village make their farms in one section of the village land each year. The duration of the ‘bush fallow’ reflects the pressure of population on land. In the olden days, in some villages, the period of the bush fallow varied from seven to fifteen years whereas a five-year or less was characteristic of some other villages. Nowadays, the duration has reduced to three or two years and even less in some villages.

Men brush the bush with machetes and lately with shovels. Trees are felled or their tops lopped in recent times as a result of the tenderness of the trees. The substances are allowed to lie on the ground to dry whereby they are burnt to form an ash base, the chief source of fertilizer. While clearing the farm after burning, sticks for staking yams are collected. In recent times, bamboo sticks are mainly used for staking as there are not enough sticks in Ika bushes any longer.

Planting starts with the first rains which generally occur in late March or early April. Men use hoes or shovels in recent times to make cylindrical holes at about 180 centimetres (six feet) intervals. The period for planting and staking is one of great task for the men. Some who have arrears of work, for any reason, often engage the services of their kinsmen, in- laws or paid labour in recent times. Before the services of paid labour were known in Ika culture, there were several ways through which the Ika farmers side-tracked the difficulties of obtaining labour for their farm work. Apart from the household, extra labour was supplied by work parties. A work party is formed when three or four men agree to pull their efforts together and work on another’s farm in turn. Sometimes, additional labour is supplied by a person’s distant relations. There is another system referred to as otu-ohu/ofu; in this case, two men work in each other’s farm in rotation throughout a farming season.

The economic interest of Ika women in the farm is so well recognized that the women crops follow the men’s. Even before the planting of yams (the prime crop), portions, mkpa, are allocated to the women individually. Each woman plants such women crops enumerated above after yams are planted. This gives place to inter-cropping, a system where three or more crops maturing at different times are grown on the same plot of land. While the women are busy planting their crops, men stake the growing yams. From this period on, the women tasks in the farm increase, while those of the men are reduced to periodic visits to support the yam veins. Weeding is done twice or thrice on each farm, and it is usually performed by the children. The first weeding occurs in April, the second or perhaps the third in July, August or September.

In March or April, women plant cassava and sometimes, early okra in their special garden (ofia oka or ali igari), cassava farm. This is a recent development caused by the fact that even on poor soils; cassava has a high yield than yam. There is an increasing demand of the growing town population for cassava flour and garri, coupled with the fact that cassava has a comparatively low cost of production. Its food is easy to prepare and ideally suits the bachelor and the migrant. Initially, the Ika people who have not lived outside their villages regarded garri as nni ndi aghalo-uzo, the travellers’ food. However, the older people then regarded it as an inferior food lacking the prestige of yam, the traditional staple. It was regarded as the poor man’s food. Nowadays, among the people who are losing the older dietary preference, and acquiring new ones in Ika community culture, garri is superseding all other staples in importance, but certainly not in prestige.

By June, all the yams have been planted. A period of food shortage called famine, (ogen onwu/ugari) sets in. As yams become scarce, men depend on their wives for subsistence. The chief staple then becomes cocoyam or cassava in more recent times. In the olden days, when cassava was not known in Ika community, pudding of various types saved the situation during the famine period. Ogen onwu or ugari is caused by lack of well-developed system of storing surplus yams during the harvesting season for their use during the out-of-season period. Men of prestige and high social status, however, keep enough yams for themselves and their visitors. In the olden days, people also saved the situation by planting an early variety of yams called ore, which were planted early and harvested very early. This helped to shorten the famine period.

Before the final harvest begins in October, the yam house (oban), barns, have been repaired or new ones prepared. The yams are harvested by men and carried by women and children. Some people still maintain two separate yam barns, one in the farm and the other at home. Yams are tied to long up-right sticks secured permanent live posts by means of ropes in those days, but nowadays, by threads imported by traders. From the harvest to the next planting season, yams are eaten as often as possible. In addition to farm crops, the Ika people add in their diets, banana, bread fruits, oranges and pears. The men often wash the food down with palmwine. The trees that provide these supplementary foods are often grown in separate groves. An important source of food supply from the nutritional point of view is obtained by the collection of wild vegetable products such as mushroom, ujuju, oziza, oda, onunu-abun, utenzi, orioma, etc. In recent times, where close settlement and extensive cultivation have reduced the natural vegetations, these wide vegetables have become scarce. To be continued…
The post THE FARMING CYCLE IN IKA CULTURE appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: THE FARMING CYCLE IN IKA CULTURE

COMMUNAL LABOUR IN IKA CULTURE

An instance of Ika communal labour was the building of mud house (itun ulo/olo ejan). Annually, every Idumu in Ika community employed communal effort to build new houses for their kinsmen in need. Kinsmen then had reasons to build new houses. Some existing buildings might be cracking after some years and needed destruction in order to rebuild them. In other cases, some young men who were recently married would crave to have buildings of their own from those of their fathers. Hence in every year and from the months of June to September, when the rains fell, people willing to have new houses would indicate during their Idume gathering (ogwa) assembled for that purpose. During this period of the communal assignment, mud was dug and kneaded (izo ejan) towards the buildings while from the months of October to December or January, when the rains had ceased, the mud walls were raised (igbe ulo), and roofing (iwa ulo) came afterwards. Through the communal labour, every Idumu made houses affordable for their kinsmen.

Communal labour was often the assignment of all the age grades from the Ikoro to the young boys (Ikpele) led by the Okwa Ikoro age grade (the quin-quagenarians) between 51-60 years of age; and supervised by the lowest Ndichen age grade, Okwa Ikogbe/Ikoro-Uku (the sexagenarians) between 61-70 years of age (See chapter Four for the age grades and functions).

The reward for the communal labour of itun ulo ejan was not in cash payment, but the merriment which probably ended in local drinks especially palmwine, first on the commencement of the communal labour and the entertainment of sumptuous pounded yam and drinks on the day the house was roofed. On the occasion of this gathering, the elders of the supervising age grade would pray for the peaceful progress, for fertility of the new homes and uninterrupted continuation of communal labour for the kinsmen of their Idumu. The elders eventually supervised the formation of two groups to embark on the communal labour for the year on this day.

Each of the two groups was led by a respectable male in the Okwa Ikoro age grade. Then, each of the leaders was made to choose members in turns for their teams. These two teams would engage in competition to see which side was the more hardworking and dispersed at the end of year’s communal labour assignment.

The communal labour for house building was always on Eken days within the period. The assignment began with determination of the source of mud and water. Towards these, each team broke into two or more sets. While the elders of the groups dug burrow pits in which enough tromped mud would be heaped (otobo) with digger and wooden shovels (oseken), the young ones went for water with which to mix the mud for easy tromping in many smaller pits to produce consistent blended mud which were stacked at the main burrows. In most cases, the workers chanted songs to ease the tension of hard work.

This was the case for three different times or days on which an Idumu would come to knead mud for any house builder. The tromped mud heaped in the two burrows were often deemed sufficient by experienced mud builders for any size of building required, whether it was a three or four bedroom house. Each team carefully covered their otobo with foliage to prevent hardening from the sun.

Apart from digging mud from the pits, there were cases where mud could be gotten from the ruins of old houses (nkpru). This ended the first stage of the communal labour towards mud building (itun ulo ejan).

When the mud had been dug and mixed, a gap was given for the rains to subside before the second stage of the communal house building which was the raising of the mud walls. Towards this, a building plan was set out at the building site. A master builder often from the supervising age grade ruled either with leg or guide ropes. Workers from the two groups went back to their otobo to mix, making sure that the mixture was soft enough. One set of a group used their wooden shovels while the other kneaded the mud by stomping on it, often amidst melodious songs which gingered the workers to work harder.

Each team having chosen which wing to wall, the lead person for each group surged forward and started laying large lumps of mud to start the Iyeto/mgba ejan, the first layer of the building. The members of each group had a duty. While some elders in a group would mould, one or two of the elders smoothened the molded walls with their wooden shovels; and others either draw water and carried for the mixture of mud in the burrows, some energetic ones prepare the mud in lumps for the younger ones to carry to the molders in their awiwo, a wooden palette, according to age and strength.

Layer after layer, the lumps of mud were laid from Iyeto/mgba ejan to mgbe ebuo/mgbenai to mgbawa/mgbe-eto and mgbe-eno/mgbedu, on four different Eken days or times after allowing the preceding layer to get well dried. At the mgbawa level, provisions were made for agba as the lintel board; and on these agba were moulded mgbedu/mgbe-eno, the last deck that finalized the construction of Igbe ulo ejan in Ika mud building culture.

The walls were ardoned with many fixtures while they were wet. For example, mgbawa level had holes (uvun) dug in the mud walls to provide saves; pegs (mkpukpo) were driven into the walls at different heights and ends of the parlor and rooms for hanging clothes and other materials; while shelves (okpukpen) were provided at some corners on which to place materials and things. Also, the ceiling of a house (ifiri) after roofing was decked on the mgbawa level with plank and mud.

On the tops of the mgbedu level, the last layer, were provided with nogs (mkpukpo) round the building on which the roof was firmly secured to the mud wall. The owner of the building made his arrangement to provide termite proof sticks or bamboo sticks which the structure of the roofing was made of. The broad leaves, mgbodo with which to roof the house were collectively cut by the assistance of the builder’s relations and friends. These broad leaves overleaping each other were tethered by the stem of the bamboo sticks which were used to do the nogging, while smaller bamboos were used for the purlines. Strong ropes were used to tie them firmly. Because this part of the construction was an art, it was reserved for the matured men usually between 35-45 years.

It is pertinent to note that throughout the communal labour building process, teams were encouraged to finish whatever they did in time. They would do so before nightfall on each day, and there were hardly any time when a team would abandon their work, especially during the laying of the mud walls levels. Everything was timed, punctuality being the key. Teams were traditionally the same all the time. If any member was late, he was thrown into the mud and his age mates would cover him with mud to embarrass him.

Itun ulo ejan, an age-old Ika tradition actually points to a long-lasting solution to the housing question in the olden days Ika culture. To be continued…
The post COMMUNAL LABOUR IN IKA CULTURE appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: COMMUNAL LABOUR IN IKA CULTURE

T here are so many aspects of Ika culture which are being abandoned and forgotten in the present-day Ika society:

(i) Paying homage to the elders, idioma or diokpa of Idumu.This was done in many ways:-

a. Through the reserving of the dreg of palmwine to the most elderly man. Whenever people or the descendants of a kindred, ebon gather to drink palmwine, the dreg (the last cup of the calabash of a palmwine) is reserved as a tribute and loyalty to the idioma or diokpa.

b. Offering of meat Ohuhu: It was the tradition that whenever any adult of Ika man killed any of the following animals, bush pig, ezi, antelope, mgbadan, deer, ele, etc, in his trap in the bush or with his gun, some portions of the meat would be offered to the idioma or diokpa and the people of his Idumu (See Chapter Four for details on Ohuhu).

(ii) Communal labour orun ogbe: The ancestors of the Ikaland helped themselves through communal effort. They built houses for their kinsmen with mud walls and roofed them with mgbodo (igbodo), and worked in their farms without any payment except for the entertainment given to them by the person they helped (See Chapter Fourteen for details in Communal build of ulo ejan.)

(iii) Nowadays, the Ika people find it difficult to carry out such civic duties which were carried out by the age-grades. For example, a particular age-group is charged with weeding and sweeping the major streets of the village, market squares, playgrounds and lanes in the villages, especially during festival periods. They weeded farm and stream roads when the needs arose and performed a lot of other duties. Communal labour is a big problem now facing the Ika people at home. This has to do with manpower shortage. The youths drift to urban and industrial towns in the country and abroad to look for employment in ministries, industries, firms, etc.

(iv) Wrestling contests during some festivals: In the years past, and on such days, the elders and the youths in a village would assemble at the square or playground for the wrestling contest for the year. Nowadays, the youths of Ika do not attach any importance to this important aspect of Ika culture. It is only the small boys that wrestle in their respective villages, if at all.

(v) Native dance: In the days of the Ika ancestors, new native dances were released regularly by the native musicians. They introduced different tunes of music which they teach the youths. There are various types of music for entertainment on different occasions and nights. Agbara was Ika’s famous music for entertainment on happy evenings or Eken days. Other native dances are Ojerima, Okangan, Kokoma, egu ogbugba, egu ofufe, etc. At present, no new native music is being released by Ika musicians and the old ones are fading away. The Ika elders, who danced them, are so old now that they cannot teach them to the modern Ika youths. The modern sophisticated orchestras have taken the places of the Ika native music. The dangerous aspect of this phenomenon is that modern instruments are no substitutes for ancient and customary musical instruments of the Ika people. As the youths neglect these native music, such music may die away with the elders who danced them. Ekpere trumpet and drumming of the Ika musical instruments cannot be left out. The case of ekpere is most disturbing. Ekpere which gives melody to all Ika native music is rapidly passing away. The modern youths of Ika are not prepared to learn ekpere trumpet. Many drummers of Ika musical instruments are also “passing” away without replacements.

Most traditional rulers seem to have abandoned their traditional roles and responsibilities in Ika polity. Some of them have become Christians while others are neither Christians nor pagans. Many of them pay little attention to the maintenance of sacred places, traditional rules and sanctuaries, which were the mainstay of the purity and holiness of the palaces. Many traditional rulers have restructured and equipped their palaces in modern ways; and yet, many of them have destroyed, or abandoned their ancestral ways of sanctifying their palaces. All in all, it is becoming very apparent that the Ika traditional culture is shrinking with the emergence of new generation of the Ika people.

However, the view is still held that despite the presence of religious organizations and educational enlightenments in Ika nation, the average Ika indigene is obsessed with superstitious beliefs. While many Ika people may wish to be regarded as connected with one or the other of the fashionable Churches in Ikaland, many are, at heart, still having regard for their indigenous beliefs. It is now becoming clear to the most optimistic Christian evangelists that the problems of the Churches in Ika today is the divided loyalty of most of their followers between Christianity with the Western culture and the Traditional Religion on the other hand. It is well known that in strict personal matters relating to the passage and crises of life, most Ika people may regard the Traditional Religion as a final succour. In hospitals and maternity homes, for instance, people who are on admission, and have declared themselves Christians, and indeed are practising Christians, have medicines prepared in traditional ways smuggled in simply because, psychosocially at least, that is more effective, in that it is a consecrated medicine with the touch of a divine healer in contrast with some mere “coloured water” or pills. In matters concerning providence and general well-being therefore, most Ika people still look upon their own religion or herbal medicine as a way out.

Magical practices still take place throughout Ikaland. They are often times applied to meet new circumstances. For example, many young native doctors specializing in the preparation of magical objects of all kinds abound in Ika. New magical objects and preparations are imported from the communities around Ika culture. Some carry amulets which they claim have magical powers around their necks, waists and arms, for protection against evils or evil spirits. Many also consult diviners in secret. There are of course, education and the Churches to give positive enlightenment and combat magic practices, but it will take time before there is a decline of superstition in Ikaland.

Beliefs in gods may linger on as ancestral worship persists. Many Ika people still believe in the spirits of the forests, those of streams and other areas, even if they do not worship them. The ancestors may habe their cults transmuted, but the belief in the nearness of the dead is very strong with the people of Ika community culture. The large and ornated tombs, the long obituaries and the popular memorial services and masses testify to this. Christians may still name their children baba-abia, Abiamuwe, Uwerihun etc, which means “my father has returned to earth”, “I have come back to earth”, “there are other lives ahead”. All these are strongly inclined to traditional beliefs. If there is a death in the family, for instance, Christians cut their hair like the other members of the family do. What all these portray is that we are still living in both worlds of the Christians and that of hate non-Christians. By all these beliefs and practices, Ika Christians seem very close to their cultural root than they are to Christianity.

The study of the new Churches reveals that they seek to incorporate elements of indigenous religion into the formal Christian religion. Their mode of worship is very traditional. For example, traditional musical instruments are now used, and their songs are at times, very similar to those used in the shrines of Ika local deities. Some of the new Churches have prophets and apostles who are reputed to have the power of traditional medicine-men. They heal the sick, define the causes of misfortunes and prescribe remedies that are not very different from those normally prescribed by the Ika traditional medicine-men. But at the same time, they read the Bible and pray through Jesus Christ. Although the adherents of these new Churches appear generally devoted, they are still not as devoted as the practitioners of the Traditional Religion in Ika nation. Indeed, in times of real life crisis, most of the members resort to the traditional faith in secret. This situation may continue in Ika for a long time to come.

Witchcraft belief and magic flourish as ever in Ika community culture. For example, in most cases, the educated ones even attribute to witchcraft their failure at work, their failure to have children, or seek magical protection against diseases. They may use new types of medicine but of magical kind. Many have recourse to the medicine-men and to the European trained doctors. A medicine-man serves as a link between the villagers and their ancestors, he may interpret a patient’s sickness or nightmares as due to an angry ancestor who has been neglected, and demand that money be sent home to make offerings.

In all the villages and towns in Ika community culture, the ancient religion is still practised by many people. Some people have become largely Christians while many others have nearly rejected it. Also, many men and women out of sheer carelessness and laziness have joined Churches and Sects if only they would be freed from being subjected to traditional trials and sanctions. And the majority of these crusaders of the new Churches are women who cannot find husbands, or wives suffering from infertility. Yet, others are those who have found no jobs. Even in the villages, and among those who have accepted the new religion, there is a great substratum of traditional beliefs which must never be left out of Ika community culture. These are the ancient ideas which constantly reappear in Christian societies in Ika. They are not only the spiritual Churches that are currently trying to weld traditional concepts with the imported religion in Ika community culture. For instance, the Catholic Church which, for sometime banned the second burial ceremonies and the taking of titles by her members has partially revoked the ban with a justifiable conviction that such practices are parts of people’s culture.For many people in Ika, Christianity is quite superficial and has no real answer to life’s personal difficulties nor deep-rooted influence on the people’s moral problems. Those people that have affinity with the community’s Traditional Religion in the past, or on beliefs in the phenomena like reincarnation, witches and wizards, clandestine forces, spiritual world, ancestors, deities, spirits, etc, may continue to be shaky. For instance, if such people are threatened by insecurity, death, disease, famine, etc, they may quickly fall back on their indigenous religion for succour. This apparent situation may continue to make some people in Ika to deal only superficially with Christianity while yet, many people may be taken off of Christianity by the ‘evil and unhealthy practices’ of some members of the Churches and Sects.

It is not enough to embrace a faith that is active once a week, either on Sundays or Fridays while during the rest days in the week, nothing is done. It is not enough to embrace a faith which is locked up six days, and opened only once or twice a week. Unless Christianity fully occupies the whole person as much as, if not more than the Traditional Religion does in Ika community culture, most converts to these faiths will continue to revert to their old belief and practices, for perhaps six days a week and certainly in times of emergency and crisis.

In an attempt to restore the soul of the Ika cultural beliefs, the traditional foundation of a ritual has gradually been introduced into all the gatherings, be it civil or traditional in nature. Such a ritual always proceeds the Christian prayers, that is, the ‘traditional breaking of kola nuts’. This ceremony is always performed in a traditional setting. Kola nuts are presented and broken in the traditional manner with the avowed purpose of helping the Ika people to pray to their God/gods through the dialect which the kola nut understands. “Kola nut does not understand any other language but vernacular.” Libations are poured with drinks, and the prescribed details of the foundation of the ritual are carried out. This is often accompanied by poetic affirmations of justice and fair play, and invocation of the gods of the Ikaland to enforce the traditional concepts. Kola nuts and drinks are shared in the traditional way as a form of communion.

“Our recommendation, therefore, is that all the Ibos, Christians as well as non-Christians, acknowledge those links with our patrilneal ancestors in the pouring of libation and in the giving of kola nuts.” (Prof. (Rev.) Ilogu Edmund).To be continued…
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Source: Ika News Agbor
Ika News: T here are so many aspects of Ika culture which are being abandoned and forgotten in the present-day Ika society:

Onu Ika presents cheques to Agbor fire victims

The mouthpiece of Ika ethnic nationality, Onu Ika Nigeria, has presented cheques to victims of Osadebe Gas Plant explosion which occurred on January 22 this year. The event took place on Wednesday, June 2 at Onu Ika Secretariat in Agbor, headquarters of Ika South Local Government Area, Delta State.

Speaking before the presentation of cheques to the fire victims, the Head, Collective Leadership, Onu Ika Nigeria, Mr Daniel Usifoh announced that a total of twenty million, one hundred and ninety-one thousand and four hundred naira(#20,191, 400) was realized by his group for the victims through donations from both Ika and non Ika indigenes.

He noted that he was overwhelmed with joy with the level of cooperation and the show of love from the donors, stressing that he has not seen such commitment and love since in his life.

He disclosed that outside the properties that were destroyed in the fire incident, twenty-six persons were bodily affected. And that only six out of the twenty-six persons survived.

He added that out of the #20,191,400 amount that was realized from the donations, #13,700,000 was used in the treatment of the victims who were bodily affected and whose medical bills were high, declaring that the remaining amount was for eighteen identified victims whose properties were destroyed.

Usifoh, flanked by his Onu Ika members stated that the group is not an arm of government but, a humanitarian group whose major concern is for the growth and development of Ika land. He posited that the cheques were given to the victims according to the level of their damages.He expressed gratitude to the donors for the selfless service to humanity and the society at large. He prayed God to bless them and members of their families.

He also thanked the Dr Samuel Idiaghe Committee set up by Onu Ika Nigeria with the mandate of working out modalities on how to effectively share the donated funds among the fire victims, for a job well done. He said that the tireless efforts of the committee members despite their busy schedules made the process a huge success.

Speaking further, Usifoh stated that members of Onu Ika will not be left out as their support for him and the Idiaghe committee members was great.

He commiserated with families who lost their loved ones in the fire incident even as he prayed for the quick recovery of the victims who are still undergoing medical treatments. While appreciating Ika people for the confidence reposed in them, he prayed that such a disaster will never happen again in Ika Land. He stated that copies of the Onu Ika Nigeria report will be circulated both in print and online media for all to see, particularly for those who rather than commend Onu Ika Nigeria for doing a good job are spreading rumors that the funds have been siphoned.

On his part, Dr Samuel Idiaghe expressed joy over the commitment of his committee members towards the task of coming up with a very good report, noting that he is very proud of them. He commended Onu Ika Nigeria for the implicit trust in him and members of his committee, assuring that he will not hesitate to accept any future offer to serve Ika nation.

Mr Monday Osadume and Mrs Theresa Okoh who spoke on behalf of the fire victims thanked Onu Ika Nigeria for the humanitarian work and wish them God’s continued guidance and blessings.

From left: Dr. Samuel Idiaghe, Daniel Usifoh, Chief Elder John Ehikwe & Chief Dr Onyekpeze
The post Onu Ika presents cheques to Agbor fire victims appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: Onu Ika presents cheques to Agbor fire victims

God’s Promotion

Calvary greetings to everyone in Jesus Christ Mighty Name, Amen.I want to teach on the message titled “God’s Promotion”, which I picked from the book of Psalms 61:2, “From the end of the earth will I cry unto thee, when my heart is overwhelmed : lead me to the rock that is higher than I”. What David meant in the above passage is that there is a hill that is higher than you and God now carries you to go and stand on top of the hill, it means that you are higher than the hill, so, God is telling you that He can do all things to give you more than your expectations, that is exactly what the Psalmist is telling us that God can promote men, God can raise you from low level to the highest pinnacle.

The question is, How do you get to such height? The answer is, When you serve God. He said in His word, “Serve me and I will bless you”. So many Christians don’t know that we need to serve God. Let me tell you something, take for example, yesterday’s date was 1st June 2021, most people are not aware that every First day of the month has a lot to do in their lives. First day of the month has a lot to tell in our lives.How do you acknowledge God? David, the Psalmist admonished us to acknowledge God in all our ways, Don’t forget God, Don’t look down on God.

God must be acknowledged, Commit your life unto Him, that is what Psalms 37:5 says, “Commit thy ways unto the Lord, trust also in Him, and he shall bring it to pass”. That is the greatness we are talking about. God will bring it to pass. David, the Psalmist was the one who made the above statement, David, never went to College of Education Agbor, neither did he attended any University, he was not a Professor of Theology, but God picked him from the bush, removed him from his father’s office and gave him a new office and David became a famous person, he became a graduate because he was filled with the wisdom of God. David said “Commit your ways unto the Lord, trust also in Him, your desires will be met, God will lift you up, God will give you His goodness on earth, He will abolish your struggles and give you favour.

For God to lift you and put you on top of a rock that is higher than you is a mystery. How do you climb a hill that is higher than you? It means there is abundant blessings which God wants to give to you.When you read the book of Psalms 36:8-11, says “They shall be abundantly satisfied with the fatness of thy house, and thou shall make them drink of the river of thy pleasures”.God has river of joy, river of testimony and river of greatness, all these are pronounced.Continuing, Verse 9, says “For with thee is the fountain of life : in thy light shall we see light”.

God is a Matches, you don’t relegate a matches, when you have a lamp it is the matches that will give the lantern a light, when you have gas it is the matches that will give the gas light (fire) that you will use in cooking.God is our Life, God is the Light of a Man, when you acknowledge Him you don’t walk in darkness, you don’t walk in trouble. He knows the best way that you will follow and will not Collapse nor fall into the pit of Satan. He relegates all the problems before you, that is what the above passage is saying.

Verse 10, says “O continue thy loving kindness unto them that know thee, and thy righteousness to the upright in heart, all your thinking, all your thoughts and imagination, you allow God to rule you, to decide for you, to direct your step, so that you will not hit you leg on evil stone.David, the Psalmist saw these things pronounced practically in his life, that is why he wrote them down for us to follow suit, believing that if God can do it for him, the same God can do it for me and can also do it for you. That is why he said ‘Acknowledge Him’, You must try and know God, Psalmist is saying unto them that knows Him, If you don’t know God you can’t get the blessings of God, He can’t give it to you.

The Man whom Bank releases loan to is the Man that operates an account with the bank, he must be a man who knows how to run his business effectively. The Bank will not just see you on the road and say come let me lend you money, it’s not possible.

Being in the Church is one step, but did you surrender your life c ompletely to Him to rule? Are you a Born Again Christian? Do you have the fear of God? Do you abstain from sin? Just as Job and Daniel? That is the bone of contention.

Christianity is not about I was born into a particular denomination or I was born in St. Stephen Trust Widows Home, No, Christianity is giving your life totally to God, which means that you have to allow God to rule you continually everyday, you seek your direction from God and also allow God to dictate for you.

God wants to dictate for man and not man dictating for himself, you will fail when you do so. That is what David, the Psalmist is saying, because God has a loving kindness to those who know Him and not to those who do not know God.

You must know God before you starts enjoying the security of God. If you don’t know Him you can’t enjoy such immunity from God. You must know who you voted for, you must know the party you belong to, most importantly you must know that God is the winning side of everything.Let us see the book of Jeremiah 22:16, “He judged the cause of the poor and needy, then it was well with him : was not this to know me? Saith the Lord”.

Knowing the poor and the needy, that is when you know how to judge the cause of the poor, God said ‘Then it was well with him, was not this to know me? When you practice good thing towards your neighbour, towards the poor and the needy it means you know God, that is what the above passage is saying and that is why he said when you know God, you will start doing good in the life of your neighbour and not oppressing them, you will remove your hand from iniquity because you know God, that is what David the Psalmist is teaching us this morning.Many people don’t know God, until we know Him before things will begin to work smoothly for us.

How do you become a child of God? To become a child of God is when you are doing good, not doing evil, that is how to know God, and that is why God said that those who know Him are the people that he blessed, not those who don’t know Him. When you want to know God you will endeavour to be like David the Psalmist. David, in his time knew God so much and worshipped God with all his might, that was why God prompted him, and took him to the pinnacle, that is where God lifted him to, it was at the pinnacle that God blessed him, that is where God kept him, to confirm what God said that He will release His loving kindness to those who believe in Him.

The Fountain of the water of life is God and when you submit totally to Him, God becomes your life. I want to illustrate further on this, let’s go to the book of Isaiah 60:9-12, so that the message of today will be meaningful in your life. Isaiah 60:9, says “Surely the isles shall wait for me : and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee”.

When you serve God diligently He will glorify you. He magnified Solomon, He magnified Joshua, before the Children of Israel. Why? Because they kept the ordinances of God, they kept God’s way. Hence, if you want to enjoy God, you must learn how to keep His Commandments so that you will enjoy His goodness. Continuing, Isaiah 60:10, says “And the sons of strangers shall build up thy walls, and their king’s shall minister unto thee : for in my wrath I smote thee, but in my favour have I had mercy on thee”.

Verse 11, says “Therefore thy gates shall be open continually, they shall not be shut day or night, that men may bring unto thee the forces of the Gentiles, and that their kings may be brought”. The above passage is saying that when you serve God, that Fountain of water or that river of water means blessing, You will see that God will open the door of blessings for all of us, not struggle but to receive Favour from God.I urge everyone to serve God. Isaiah 60:12, says “For the nation and kingdom that will not serve thee shall perish : yea, those nations shall be utterly wasted”.God gives power to a man, that is what God told the children of Israel, “If ye people believe in me and serve me, any nation that will not serve you will be wasted.

I have discovered that you can tap blessings from a genuine man of God. That is what the word of God is saying, So, I enjoin everyone to adhere to the above teaching and take God As their refuge, to take God as their source and to take God as their banker. Thank You.

For people who need counseling and those who want to be part of sponsoring this Ministration, they can contact the Prophet of God through this Number : 08037452147.

Prophet Joseph Igbodo, is the General Overseer of Divine Faith Evangelical Mission International, he is also the Proprietor of Job Orphanage Home and the Proprietor of St. Stephen Trust Widows Home, all in Agbor, Ika South Local Government Area Of Delta State.
The post God’s Promotion appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: God’s Promotion

She benefited immensely for her good manners.

Really, it was quite unexpected and an amazing benefit for a young girl for being so respectful and sociable. In fact, it was a true life story and I was a witness to it .And this was how it happened. My bosom friend Charles, his cousin from Denmark and my humble self attended a wedding ceremony in late December, 2020 at Stephenson Hotel,Agbor. As the MC(Master of Ceremony) announced that there was enough to eat and drink, this petite of a girl approached our table to ask what we should be served to us.She was not at all that pretty, she carries a square face with broad nose and sharp eyes. However she was smart, respectful, sociable and understandable.

She wrote down our requests and left and in three minutes she returned with two other girls that carried our menu. My friends cousin asked for a bottle of Eva water because the menu came with sachet water. The girl politely said,I will get it for you,then left and she came back with three bottles of 75cl Eva water. My friend’s cousin thanked her. Later this same girl again brought to our table three bottles of chilled red wine.She treated us as if we were special guests. Her respect and social attribute played out, my friend’s cousin instantly developed interest in the girl ,then beckoned on her to have a chat. She obliged and after a brief pleasantries, they exchanged phone numbers.

Through Charles’ cousin, we were made to know that she was from Ilah in Oshimili South Local Government Area of Delta State and a graduate of Mass Communication. She said she rounded up her NYSC programme in October 2020. Now my friend’s cousin is now making frantic arrangements for his marriage to her and also,all things being equal, to take her along with him to Denmark his base.c
The post She benefited immensely for her good manners. appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: She benefited immensely for her good manners.

SOME IKA CULTURAL MATTERS

SOME RITUALS AND ABSTENTIONS IN IKA COMMUNITY CULTURE

Ika people have many aspects of traditional beliefs and practices. Some of them are:Rainmaking RitualRainmaking is one of the socio-religious activities in Ika community. Rain is the focus of interest since upon it depends the agricultural cycle and even life itself in Ika. There have been some families renowned for the act of rainmaking in Ika community. There are others who are famous for their powerful rain medicines and knowledge in weather forecasting, which enable them to tell when rain is likely to fall in the community. People rely on them for their security to make rain fall for them and possibly make rain not to fall for their enemies.Many methods of producing rain are tried, most of which are based on the principles of similarity; that is to say that they perform some actions in the hope that the elements will make rain to fall. For example, green branches and leaves are burnt in order to produce great clouds, which it is hoped will attract the rain clouds. Or the rainmaker crouches under a blanket over a fire and his running sweat symbolizes the coming down of rain. Or the rainmaker fills his mouth with water and squirts it into the air with the object of making the rain to fall in like manner. The rainmaker shedding tears applies the same principle in order to attract the rain.

The power depends on the rainmaker not to take his bath during the period in which he withholds the rain. If he bathes, the rain will fall. This is an implication of the principles that “like attracts like”, water attracts rain. Rain pots with some ingredients are said to cause rain when laid on the ground/fire or fair weather when they are hung up. Some rainmakers use magic brooms to “sweep” off dark clouds to induce fair weather.

The rainmakers observe some rules in their rain making acts. That they seek for rain does not mean that they know nothing about the regularity of the season. They do not try to induce rain in the middle of the dry season, but at the time when rain should fall. If there is a drought, they are called upon to stop it. Similarly, if there is too much rain and the crops are rotting, rainmakers are called upon to ‘drive’ the rain away.Most of the medicines of a rainmaker are kept in earthen pots, which have varied contents. Such pots are kept in secret places, but when they are involved in the exercise of rainmaking, the pots are always put on the fire. No matter the quantity or quality of medicines, rainmakers never engage in the act of rainmaking without first of all appealing to their ancestors and the god of rain.

Agricultural Rites in Ika CultureIka people are essentially agrarian and they spend most of their days in the farm with the exception of the native Sunday, Eken day, on which they rest. Consequently, they observe a lot of rituals and taboos in respect of their main occupation which is agriculture. At the end of yearly cycle and at the beginning of a new one, every village has shrines and oracles to which rituals are made before they start brushing new farms. They do this to inform their ancestors that they are about to start another yearly cycle of farming and solicit for their help.

These rituals are performed by the elders or any age grade that may be assigned to do so. Prayers such as the following are said to their ancestors. “You once came and farmed in the portions of land, on which we intend to farm this year, and you left them for us your children. The Ali on whose soil we are going to farm has come round; and we are going to cultivate it. When we work, let a fruitful year come upon us; do not let trees fall upon us; do not let snakes or any harmful creatures bite us; let us not receive any injury throughout the year; keep us alive to be able to farm during the next farming season,” and so on.

There are obvious signs of bad farming year in Ika community depending on the different towns. In those days, in some Ika villages for instance, if a tortoise (mbekwu or okpoikpo) was picked on the first day of brushing in the new farm, it was regarded as a sign of bad farming year for the man. So also, if a Puff-adder was killed on the first day in the new farm, etc. The ancestors and the gods had to be appeased to ward off the evils intended by these happenings. For this reason, farmers do not keep long, brushing in the farm on the first day they go to locate the portions on which they would farm for any year. They only clear a small area (igbuye mkpara) and return home. (See the mystical four-day native week in Ika culture below).

The blessings of the ancestors are sought when the earth is tilled and crops planted. The same thing happens when the crops are ripe. There are many important ‘first fruit’ ceremonies, not just the harvest. The different quarters and villages offer sacrifices to their Ali Ozugbo and other gods before the first fruits of their farms are eaten. These sacrifices which were so important in the olden days were based on the belief that the spirits must eat of the first fruits before human beings could partake of them. The rite was ‘that of primogeniture’, since the spirits, if deprived of their priority in the hierarchy, could take revenge by threatening the harvest.

The yams are offered to the ancestors and divine spirits first through mashed boiled yam, ewuwu, which are thrown at the shrines of the ancestors and gods by the elders and the Umuadan in the different families or lineages in a town. The spirits are asked to come and eat; and requested to continue to protect them, their children both at home and away and against diseases and misfortune.

The most important sacrifice offered by the Ika people in respect of their farm is that to Ifejiokun, the god of the farm. In most of the towns, sacrifice to Ifejioken is made during the Iwagi festival. The Iwagi festival is an occasion of great joy and happiness among the Ika people for it marks the end of the period of famine, ogen onwun/ugari and the beginning of the season of plenty of food.

The Ika people have a lot of regard for farming and they detest any act that may offend the gods and spirits of the farm. This is the reason why many taboos are observed in respect, and honour of the gods and spirits that guard the farm, such as:

Going to Farm on Eken DaysIka people have four days that make up the native week called izu or azun Eken. They work for three days in their farms and rest on the fourth day, which is Eken day. There is a strong belief that evil spirits and fairies move along the farm roads on Eken days. However, if anybody is pressed with shortage of food items, he may go to collect them. Such a person will not work or cook or roast yam and eat in the farm on that day. The same permission holds for the palmwine tappers and those who may want to go to farm roads to look after their traps. The spirits are said to understand the truth.

If anybody goes against this belief, sanctions and fines are imposed on him by the elders for attempting to bring the wrath of the spirits on them. The elders also believe that going to farm on Eken days angers their ancestors and results in unproductive farm labour.

Several men who went to farm on Eken days had different bitter experiences to give. There is an example of a farmer who lost his hearing sense when he was returning from the farm on Eken day. The legend had it that as the man was returning from the farm on that fateful Eken day, he had the voice of strange people behind him. When he turned to look at them, he had a slap and that deafened him.

Another instance was a man who went to farm on Eken day. He had strange voice of people singing and dancing behind him. He turned and his neck remained like that until he died.

Yet, there was a case of a man who went to the farm on a fateful Eken day. As he was returning home along a lonely farm lane, he met the spirits in session. Because the spirit were aware that he had been warned before, they got annoyed with him and slapped him. The man became blind and deaf and could not find his way home. The villagers conducted a search for him before he could be rescued. He did not recover until he died.

There was an instance of a man who went to the farm on a certain Eken day. He felt like doing a little bit of work and he had hardly started working when he had strange voice of people singing and dancing in his farm hut. He became apprehensive and moved near the hut and quickly asked who they were. As he was trying to peep into the hut, thick cloth of smoke puffed into his face. But for the passers-by who heard his shout, and who came to his rescue, he would have died in the farm. He was rushed home; and when he managed to get well, he swore never to go to the farm on Eken days.

Another man went to the farm on a fateful Eken day. He cooked his meal and as he was eating, he noticed very many strange hands rushing the food, but he could not see anybody. The spirit of one of his ancestors, who wanted to save him pushed him aside. He fell and became unconscious. His kin organized a search and brought him home; and he could not narrate his painful experience with the spirits until he got well.And yet, another middle aged man went to cut palm nuts on a fateful Eken day. He climbed a palm tree that had three ripe bunches. When he cut the last bunch, he traced his eye down to see how it would fall. To his dismay, he saw strange figures carrying away the bunches and packing all the fruits that fell off from them. He became terribly feverish. How he was able to climb down from the palm tree and how he got home was a miracle. When he was hurrying to narrate his ordeal with the spirits, he was prevented from doing so until after a day, etc.

For fear of seeing spirits, people do not go to farm on Eken days. When people have encounter with spirits or fairies, the Ika elders advised that they should keep sealed lips until the next day.

In the olden days, people never moved along the farm roads during a certain period in the afternoon referred to as ogen ogogode or efinai gedenge, which is the period between the hours of eleven O’clock in the morning to about two O’clock in the afternoon. These hours were regarded as a dreadful period during which spirits and fairies trail the farm roads and lanes. To be continued…
The post SOME IKA CULTURAL MATTERS appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: SOME IKA CULTURAL MATTERS

Our Laziness Has Brought Us Hunger -Bishop Ekpenisi

The Anglican Bishop of Ika Diocese, Rt. Rev’d Godfrey Ifeanyichukwu Ekpenisi has attributed the unseriousness of the nowadays people towards hard work to be the major cause of hunger in the land.Bishop Ekpenisi made this known during his sermon while officiating the child dedication service cum Baptism of baby Borngreat Chukwurinma, the second child of the Vicar in charge of St. Luke’s Anglican Church, Aliagwai, Rev. Kelvin Utomi Okowa on Sunday, April 25, 2021.Speaking on the topic he titled, “Creative to Dress and to keep”, Bishop Expenisi, said human beings are specially created by God to have dominion overall his creations.

According to him, “Our uniqueness is that we are created in the image and likeness of God, which totally differentiates us both in personality and reasoning. But this love of God for us has been abused by those who engaged in marriage of the same sex.

“As human beings, we ought not to live a life of fear for the fact that God has given us dominion over all things. The mandate of God for us is never to destroy what he has created but to dress and keep.”The cleric while expressing dissatisfaction over the laziness of nowadays human beings said God’s mandated to be hardworking and get busy.He added, “Besides insecurity, we have long ago lost the value of work, and it has greatly affected our economy. Our youths, particularly young men have become so lazy that only few now assist their parents in farm work.

“Farm produce during my growing up were in excess, and there were enough to eat. But since we lost the value of work (farming), the village people where the bulk of the farm produce comes have resorted to be living in the town to buy the Hausa yam. The Hausa yam which has now become our choice of yam eating because of laziness to farm work has affected the economy (inflation).

“The demand of Hausa yam is so high that the price has gone high that even our money cannot buy it in large quantity to feed for a long time. The prevailing hunger in the land is a lesson for our being lazy to work.“It’s obvious that today that our people who are doing farming use the Hausa’s as labourers for the fact that our people have totally backed out from hard work in the name of civilization”.

Bishop Ekpenisi said the future of Ika people is highly threatened with the unseriouness of the youths to work, saying everybody is anxious to make money and be successful in life without struggle.He stated that God designed human beings to work hard, stating that the narrative has been changed by the youths seeking for the shortcut to success in life. He said hard work cuts across all aspects of human life , saying, “As a student, you must work hard by taking your studies seriously and flee from exam malpractice, whoever we are, and whatsoever we do, we must work hard to do that we are expected to do and do it well”.

The Bishop while stating that God created everyone to be industrious called on parents and community leaders to go back to the drawing board of the old style of life to encourage the children, and the youths to be patient in life rather pursuing money wrongly in the name of engaging in Yahoo-Yahoo business for the dangers ahead is mysterious.

In a chat with journalists at the end of the church service, the mother of baby Borngreat, Mrs. Esther Chukwufunaya Okowa while beaming with smiles said her joy knows no bound over the dedication ceremony of her child, saying that she prayed to God for a baby girl, and He answered her. She thanked all who has come to share in her joy for coming, praying to the good Lord that her baby will remain a favoured child.

On his part, Rev. Kelvin Utomi Okowa described the ceremony as the Christians initiatory right of every newborn child to return them to God for appreciation and blessings. He specially thanked Bishop Ekpenisi and his wife, Evelyn Nkemdili for honouring their request to perform the baby baptism and dedication. He also appreciated all the clergies, and their wives, parents, family members and friends, like Evang. Emmanuel Odili and host of Aligwai people for their love.
The post Our Laziness Has Brought Us Hunger -Bishop Ekpenisi appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: Our Laziness Has Brought Us Hunger -Bishop Ekpenisi