Concession Agreement Signing
Port Site
For more information, visit www.lekkiport.com. You can also watch a video about the port and read its masterplan below this post.
CP-Africa
Tuesday, 18 December 2012
Introducing the Lekki Sea Port – Nigeria’s Largest and First Deep Water Port
For more information, visit www.lekkiport.com. You can also watch a video about the port and read its masterplan below this post.
CP-Africa
More Parties Will Go, More To Be Registered, Jega Says
Attahiru Jega
By SaharaReporters, New York
But the commission is not slamming the door on those Nigerians desirous of registering more parties, as INEC would undertake such an exercise before the 2015 general elections.
Jega was answering questions from journalists today after he presented the Commission's five-year Strategic Plan (2012-2016) at its Validation Conference with Stakeholders in Abuja.
Any new association that meets the Commission’s requirements will be registered as a political party, he said.
“We have taken the decision to deregister 28 parties and as far as we are concerned, we have acted legally. Of course, many political part chieftains especially of those deregistered were not happy and we understand that and some of them have gone to court.
He stressed that the commission awaits whatever judgment that will be rendered by the courts but that it believes the constitution and the Electoral Act have armed it with the responsibility to register and deregister any political party that falls short of meeting the requirement of the law.
“The commission acted in accordance with the constitution of the Federal Republic of Nigeria by de registering those 28 political parties, the same constitution gives the commission to register political parties and if there is a breach, such political parties will have to be deregistered, that was exactly what we did, and more will still go as we will also register new ones that meet the requirements for registration".
In the strategic framework waiting approvals by the stakeholders, INEC is asking for a constitutional framework for its electoral activities for five years, instead of ad-hoc planning that the commission has been known for in the past.
History of Igue Festival in Benin-City
Nowa Omoigui
Oba, Bini mark end of year Igue festival
About a week after Ewere entered the harem, she began to think of her sister, Oyoyo, and she cried every day. Oba Ewuare again sent a message to Ogieka, asking him to allow Oyoyo to visit her sister.
This request was promptly granted by Ogieka, and Ewere was very pleased to see her sister, but on arrival Oyoyo decided to marry as well. So the two sisters became wives of the Oba.
When Oyoyo became pregnant, the Oba sent her to the Ihama at Idunmwihogbe for proper care and there she gave birth to a daughter.
As a token of his gratitude, the Oba awarded the Ihama the Odibokofo (a large collar made entirely of red beads) and gave his wives the right to dress their hair in the Ukpokhokho style, like the Oba's wives. This elevated the Ihama to a higher position than ever before, and the Odibokofo has been worn by every Ihama at every Ugie-Ewere ceremony till date.
Throughout his reign, every year the Oba celebrated Ugie Ewere, that is the anniversary of his happy and prosperous marriage to Ewere at the Igue festival. Here the Ihogbes present symbolic Ewere leaves to the Oba.
The Bini have a long lineage of Obas, and Igue is also an occasion to celebrate Ugie-Evhoba among other occasions. During this period, the anniversary of their deaths is celebrated by the Bini, and for seven days propitiations are made to the spirits of the departed Obas. This is done to invoke their blessing on the reigning monarch and their family and subjects.
The Igue festival, which is a period for offering thanks to the gods for sparing their lives and to ask for blessings, is also used for offering sacrifices to some shrines in the palace. During this period, chieftaincy title holders display their Eben emblem in the Ugie dance as they appear in their traditional attire, according to the type of dress the Oba bestowed on individual chiefs during the conferment of title, while the Oba seats majestically in the royal chamber (Ogiukpo).
The Political & Spiritual Purpose of the Holy Land
Confirmation and conferring of titles on deserving citizens by the Oba are carried out during the festival, although this could be done any time the Oba deems fit. While it is also a period to drive away evil spirits (Ubi) and bring blessings (Ewere) to every home in the kingdom, it is a period traditionally set aside by the Bini to thank the gods for blessings on the Oba, his palace, harem and subjects. Ancestral gods are worshipped for protection and propitiation done in the various palace societies. The shrines are considered holy and therefore defied traditionally. The Oba pays homage at the shrines and he is accompanied by some of his chiefs. Indeed, it is a period of merriment, rituals and dancing.
During the seven days of elaborate traditional and cultural activities, Bini chiefs are seen in their enviable traditional regalia, including the Iloi (Queens) in their Okuku (hairdo). It is a rare occasion of their public appearance, where the Oba's stalwarts (Ifietes) are seen in active service. Traditional dances like Esakpaide, Ohogho and above all the display of Eben by the chiefs while dancing and paying homage to the Oba in Ogiukpe at Ugha Oba or the Oba's chamber.
During the festival, Ugie dance is performed by all important chiefs, including the Iyase, leader of Eghaevbonore. When Chief Esoghan dances with the Eben, the Iyase follows with the Eben. After homage to the Oba as leader of his subjects or Eghaevbonore, nobody else dances with the Eben as homage to the Oba on that particular day.
The Ugie dance as typified is a ceremonial palace dance performed during the annual festival in honour of the Oba. It is also an ancestral dance by chiefs who perform sacrificial and priestly functions in the shrines at the end of a successful year while soliciting for a happy new year.
As the chiefs dance with the decorative Eben symbol of authority, they chorus incantations, and using Edo proverbs they communicate wisdom, pay homage and answer questions through gesticulations during the Ugie dance at the palace.
It is difficult for anyone who does not belong to any of the palace societies to understand.
The symbolic moments go into great conflicting details about the ritual dialogue between the dancing chief at the ceremony and the Oba. The monarch is seated majestically at Ugha Ozolua and arrayed in ceremonial robes amidst his retinue of chiefs in Ughozolua, as he receives homage from his chiefs in the dance, which reassures him of their loyalty.
During the dance with the Eben by each chief, every effort is made to prevent its falling down during display. If it falls, there is a heavy penalty involving sacrifices to some shrines at the palace for profanity.
After it is publicly announced by the town criers, the festival kicks off with Otue, meaning greetings. Members of the Ihogbe (a palace society) together with important Edo chiefs pay tribute to the Oba, who presents a bowl of kolanuts. With the kolanuts, the chiefs bless the Oba and his family.
After this, there is a social gathering in the palace, during which members of the various palace societies and the public entertain the Oba with different dances. The Oba himself takes part in the dance. In other words, he entertains his guests lavishly.
The second day is for rituals. The Oba, dressed in ceremonial attire with all his wives and his young children assemble in the royal chamber. He is sanctified by the Efas (priests of blessings). After this, the Oba offers prayers before handing the sacrificial items to the Isekhure, who offers the last benediction before the Ehondor slaughters the animals.
Chief Isekhure anoints the Oba in the presence of Chief Ihama, other chiefs and members of the various palace societies. After the sacrifice, the chiefs dance to the Oba and his family with the Eben.
Every chief scheduled for Ugie dance leaves his home dancing with his followers. He dresses in his traditional regalia permitted by the Oba or granted him on the day of conferment of his title. No chief dresses in a manner or attire not permitted him by the Oba. As a chief moves from home to the palace, he dances with two men beside him among others holding his hand to and from the palace.
On the last day of the festival, that is, the seventh day, Chief Osuma of Benin collects the Ewere and then hands it over to the Ihogbe, who in turn hands Ebewere to the Oba in a dance procession and melodious traditional songs about Ewere.
The Igue festival has however endured and continues to retain its main features despite modernisation in all aspects of political, economic, sociological and technological development. The Bini Kingdom still pays so much attention to traditional matters because, according to the Iyase of Benin, Chief Sam Igbe, tradition is supreme.
Before this year's event, the Iyase had appealed to all Bini chiefs, Enigie Edionwere, Igiohen and all elders and leaders to encourage and organise youths to enable them take more interest in the Ugie-Ewere celebration. He also appealed to motorists to respect the celebrants on the roads, stressing that, "this festival is a way of expressing our love, joy and goodwill to our people."
This year's event was, however, marred by serious security problem in the state capital. "The security situation has so deteriorated, with the increasing incidence of policemen and civilians being mowed down by armed robbers," the Oba lamented, adding, "we and our chiefs are very disturbed by this development, and we have been deliberating on the situation for quite sometime now."
Expressing sympathy with families that lost members and property, Omo N'Oba Erediauwa prayed God to grant peaceful repose to the souls of those who died, and quick recovery to those receiving treatment in the hospitals.
It on record that it was during the Igue festival that the British on trade expedition turned down the advise of Benin chiefs not to defy the tradition of the people by insisting on seeing Oba Ovenranwen Nogbaisi. The spontaneous reaction of the chiefs ended the life of Consul Philips and his team. This resulted in the Benin Expedition of 1897, which created room for the looting of Benin historical relics including the FESTAC symbol yet to be returned to the ancient city of Benin.
Otedo.com
Oba, Bini mark end of year Igue festival
About a week after Ewere entered the harem, she began to think of her sister, Oyoyo, and she cried every day. Oba Ewuare again sent a message to Ogieka, asking him to allow Oyoyo to visit her sister.
This request was promptly granted by Ogieka, and Ewere was very pleased to see her sister, but on arrival Oyoyo decided to marry as well. So the two sisters became wives of the Oba.
When Oyoyo became pregnant, the Oba sent her to the Ihama at Idunmwihogbe for proper care and there she gave birth to a daughter.
As a token of his gratitude, the Oba awarded the Ihama the Odibokofo (a large collar made entirely of red beads) and gave his wives the right to dress their hair in the Ukpokhokho style, like the Oba's wives. This elevated the Ihama to a higher position than ever before, and the Odibokofo has been worn by every Ihama at every Ugie-Ewere ceremony till date.
Throughout his reign, every year the Oba celebrated Ugie Ewere, that is the anniversary of his happy and prosperous marriage to Ewere at the Igue festival. Here the Ihogbes present symbolic Ewere leaves to the Oba.
The Bini have a long lineage of Obas, and Igue is also an occasion to celebrate Ugie-Evhoba among other occasions. During this period, the anniversary of their deaths is celebrated by the Bini, and for seven days propitiations are made to the spirits of the departed Obas. This is done to invoke their blessing on the reigning monarch and their family and subjects.
The Igue festival, which is a period for offering thanks to the gods for sparing their lives and to ask for blessings, is also used for offering sacrifices to some shrines in the palace. During this period, chieftaincy title holders display their Eben emblem in the Ugie dance as they appear in their traditional attire, according to the type of dress the Oba bestowed on individual chiefs during the conferment of title, while the Oba seats majestically in the royal chamber (Ogiukpo).
The Political & Spiritual Purpose of the Holy Land
Confirmation and conferring of titles on deserving citizens by the Oba are carried out during the festival, although this could be done any time the Oba deems fit. While it is also a period to drive away evil spirits (Ubi) and bring blessings (Ewere) to every home in the kingdom, it is a period traditionally set aside by the Bini to thank the gods for blessings on the Oba, his palace, harem and subjects. Ancestral gods are worshipped for protection and propitiation done in the various palace societies. The shrines are considered holy and therefore defied traditionally. The Oba pays homage at the shrines and he is accompanied by some of his chiefs. Indeed, it is a period of merriment, rituals and dancing.
During the seven days of elaborate traditional and cultural activities, Bini chiefs are seen in their enviable traditional regalia, including the Iloi (Queens) in their Okuku (hairdo). It is a rare occasion of their public appearance, where the Oba's stalwarts (Ifietes) are seen in active service. Traditional dances like Esakpaide, Ohogho and above all the display of Eben by the chiefs while dancing and paying homage to the Oba in Ogiukpe at Ugha Oba or the Oba's chamber.
During the festival, Ugie dance is performed by all important chiefs, including the Iyase, leader of Eghaevbonore. When Chief Esoghan dances with the Eben, the Iyase follows with the Eben. After homage to the Oba as leader of his subjects or Eghaevbonore, nobody else dances with the Eben as homage to the Oba on that particular day.
The Ugie dance as typified is a ceremonial palace dance performed during the annual festival in honour of the Oba. It is also an ancestral dance by chiefs who perform sacrificial and priestly functions in the shrines at the end of a successful year while soliciting for a happy new year.
As the chiefs dance with the decorative Eben symbol of authority, they chorus incantations, and using Edo proverbs they communicate wisdom, pay homage and answer questions through gesticulations during the Ugie dance at the palace.
It is difficult for anyone who does not belong to any of the palace societies to understand.
The symbolic moments go into great conflicting details about the ritual dialogue between the dancing chief at the ceremony and the Oba. The monarch is seated majestically at Ugha Ozolua and arrayed in ceremonial robes amidst his retinue of chiefs in Ughozolua, as he receives homage from his chiefs in the dance, which reassures him of their loyalty.
During the dance with the Eben by each chief, every effort is made to prevent its falling down during display. If it falls, there is a heavy penalty involving sacrifices to some shrines at the palace for profanity.
After it is publicly announced by the town criers, the festival kicks off with Otue, meaning greetings. Members of the Ihogbe (a palace society) together with important Edo chiefs pay tribute to the Oba, who presents a bowl of kolanuts. With the kolanuts, the chiefs bless the Oba and his family.
After this, there is a social gathering in the palace, during which members of the various palace societies and the public entertain the Oba with different dances. The Oba himself takes part in the dance. In other words, he entertains his guests lavishly.
The second day is for rituals. The Oba, dressed in ceremonial attire with all his wives and his young children assemble in the royal chamber. He is sanctified by the Efas (priests of blessings). After this, the Oba offers prayers before handing the sacrificial items to the Isekhure, who offers the last benediction before the Ehondor slaughters the animals.
Chief Isekhure anoints the Oba in the presence of Chief Ihama, other chiefs and members of the various palace societies. After the sacrifice, the chiefs dance to the Oba and his family with the Eben.
Every chief scheduled for Ugie dance leaves his home dancing with his followers. He dresses in his traditional regalia permitted by the Oba or granted him on the day of conferment of his title. No chief dresses in a manner or attire not permitted him by the Oba. As a chief moves from home to the palace, he dances with two men beside him among others holding his hand to and from the palace.
On the last day of the festival, that is, the seventh day, Chief Osuma of Benin collects the Ewere and then hands it over to the Ihogbe, who in turn hands Ebewere to the Oba in a dance procession and melodious traditional songs about Ewere.
The Igue festival has however endured and continues to retain its main features despite modernisation in all aspects of political, economic, sociological and technological development. The Bini Kingdom still pays so much attention to traditional matters because, according to the Iyase of Benin, Chief Sam Igbe, tradition is supreme.
Before this year's event, the Iyase had appealed to all Bini chiefs, Enigie Edionwere, Igiohen and all elders and leaders to encourage and organise youths to enable them take more interest in the Ugie-Ewere celebration. He also appealed to motorists to respect the celebrants on the roads, stressing that, "this festival is a way of expressing our love, joy and goodwill to our people."
This year's event was, however, marred by serious security problem in the state capital. "The security situation has so deteriorated, with the increasing incidence of policemen and civilians being mowed down by armed robbers," the Oba lamented, adding, "we and our chiefs are very disturbed by this development, and we have been deliberating on the situation for quite sometime now."
Expressing sympathy with families that lost members and property, Omo N'Oba Erediauwa prayed God to grant peaceful repose to the souls of those who died, and quick recovery to those receiving treatment in the hospitals.
It on record that it was during the Igue festival that the British on trade expedition turned down the advise of Benin chiefs not to defy the tradition of the people by insisting on seeing Oba Ovenranwen Nogbaisi. The spontaneous reaction of the chiefs ended the life of Consul Philips and his team. This resulted in the Benin Expedition of 1897, which created room for the looting of Benin historical relics including the FESTAC symbol yet to be returned to the ancient city of Benin.
Otedo.com
Patience Jonathan To Light First Ever National Christmas Tree In Abuja
The initiative which was berthed by the Federal Capital Territory Administration (FCTA), is aimed at showcasing Nigerian culture to the world.
A statement issued by the special adviser on media and publicity to the minister of state for FCT, Oluyinka Akintunde, disclosed that the Christmas tree, which is 20.9 metres high, is located at the Unity Fountain Park beside Transcorp Hilton Hotel, Abuja and designed in the national colours of green and white.
It reads, “The Christmas time is traditionally recognised and celebrated as a season of peace, goodwill and hope across national boundaries. It also offers us a unique opportunity to reinforce this same message of love, unity, reconciliation and peaceful coexistence.
“It is consequently our anticipation that an annual lighting of the Nigerian National Christmas tree will play a similar unifying role for our people,” Akinjide added.
Prominent Nigerians expected to grace the epoch making ceremony, according to the statement, are, members of the National Assembly, wives of governors, members of the Federal Executive Council, chairmen of Area Councils in the FCT and their wives, heads of ministries, departments and agencies of government, heads of secretariats, departments and agencies of the FCT administration, diplomatic corps and the media, among others.
InformationNigeria.org
Jonathan’s agents carried out two bombings – Okah insists “Diezani called me 20 times to be made minister” • Allegations are false in their entirety – Presidency
by Emeka Madunagu and Olalekan Adetayo
Henry Okah and President Goodluck Jonathan
Detained
leader of the Movement for the Emancipation of the Niger Delta, Mr.
Henry Okah, has insisted that President Goodluck Jonathan’s agents
sponsored the March 15, 2010 and October 1, 2010 bombings in Warri and
Abuja respectively for political considerations.
Okah made the allegation
in a 194-paragraph affidavit deposed to in the South Gauteng High court
in Johannesburg, South Africa in Case No: A570/10.
The allegations first came to light in an interview Okah granted Arabic satellite television, Aljazeera,
in October 2010, weeks after the blast. In the interview, he blamed the
attacks on Jonathan’s aides and claimed he was arrested for refusing to
influence MEND, to retract its claim of responsibility.
Since then, Okah has
been denied bail at least twice, with one at the South Gauteng High
Court, Johannesburg, where he is filing a new application for bail based
on “new facts.”
The sworn affidavit was
expected to be filed at the court between Tuesday and Wednesday as part
of his renewed bid to secure bail, after spending more than one year in a
South African jail.
His trial is set to
start on October 1, 2012, exactly two years after a devastating blast
that occurred less than a kilometre from the Eagle Square in Abuja,
where Jonathan was attending Nigeria’s 50th anniversary.
He said the March 2010
car bomb blast (which he said occurred on March 14, 2010) at the
Government House Annex, Warri, where South-South governors were
attending an amnesty meeting, was intended to pave the way for the
removal of Delta State Governor, Emmanuel Uduaghan, and his replacement
by the Minister of Niger Delta Affairs, Godsday Orubebe.
“It is my belief that
President Goodluck Jonathan’s government working with a faction of MEND
planned and executed the bombings of 14 March 2010 and 1 October 2010.
“The purpose of the 14
March 2010 bombing in my opinion was to create an atmosphere of
insecurity in Niger Delta where President Goodluck Jonathan at that
time, was fighting to oust the governor Mr. Emmanuel Uduaghan whom
President Goodluck Jonathan intended to replace with his Minister for
Niger Delta, Mr Godsday Orubebe,” Okah said in the affidavit.
On the Independence Day
bombing, which claimed 10 lives, Okah said it was meant to sway public
opinion against the North and some of its leaders who were planning to
run against Jonathan in the April 2011 presidential election.
Okah has been held at
the Johannesburg Prison since October 2, 2010, and is currently standing
trial for alleged involvement in the October 1 bomb attack.
He alleged that Jonathan
was upset when MEND claimed responsibility for the October 1 attack,
against a plan to blame it on Northern elements.
He stated, “The bombings
of 1 October 2010 were also intended by President Goodluck Jonathan
government to create anti-North sentiments nationwide in order to
galvanize support from other sections of Nigeria against other Northern
candidates in the Presidential election.
“Under the arrangement,
MEND, I believe, was not to claim responsibility for the bombings which
the Nigerian government hoped to pin on General Babangida and other
Northern elements. The claim of responsibility by the central group for a
bombing, possibly carried out by a faction of MEND, punctured the plans
of President Goodluck Jonathan to round up his opposition and hold them
in custody until after the elections.”
He claimed to have come
under pressure from some of Jonathan’s aides to get MEND to retract its
claim of responsibility for the bombing, recalling that his “refusal to
cooperate in this scheme resulted in President Goodluck Jonathan placing
a call to President Jacob Zuma during the evening of 1 October 2010,
requesting President Zuma’s personal assistance in securing my arrest.
My noncooperation was interpreted by President Goodluck Jonathan as
support for the Northern politicians.
“The South African Government’s direct interference was responsible for securing search and arrest warrants against me.”
Okah also claimed to
have influenced Jonathan’s appointment of Mrs. Diezani Alison-Madueke as
minister of petroleum resources, at the prompting of a Jonathan aide.
He alleged that between April 4 and 5, 2010, he received approximately
20 calls from Alison-Madueke, asking him to “put in a good word for her”
with Jonathan to consider her for the position.
He also countered
evidence and public statements by the SSS detailing his alleged
involvement in the October 1 blast. Okah provided telephone numbers used
by Jonathan’s aides and Alison-Madueke in reaching him.
The Presidency has, however, described Okah’s allegations as “false.”
In a statement by
presidential spokesman, Dr. Reuben Abati, the Presidency said the
allegations were without any factual foundation and promised that
government would full representation in court once the trial commenced
fully.
The statement reads,
“The attention of the Presidency has been drawn to reports in the media
of allegations made against President Goodluck Ebele Jonathan in an
affidavit said to have been sworn to by Mr. Henry Okah, who is facing
trial in South Africa for his involvement in terrorist acts against the
Federal Republic of Nigeria.
“The Presidency categorically affirms that these allegations are false in their entirety and without any factual foundation.
“As the case of Mr.
Okah’s involvement in the plotting and execution of terrorist attacks in
Nigeria is already before a court of competent jurisdiction in South
Africa, the Presidency does not intend to say anymore on the matter for
now and will, in accordance with due process and international law, make
a full representation on the matter to the court when the trial opens.
“The Presidency also advises the
Nigerian media to respect the sanctity of the legal and judicial
processes in this matter and avoid becoming willing tools in the hands
of Mr. Okah and his agents in an entirely diversionary trial by the
media aimed only at falsely impugning the character and integrity of the
President and officials of his administration.”
ThePunch
SNAPSHOT: Nkiru Sylvanus a day before her kidnap
Actress Nkiru Sylvanus, the special assistant on public affairs to the Imo State governor is yet to be found amidst unconfirmed indication that her kidnappers are demanding a N100m ransom for her release.
The popular actress was said to be abducted on Sunday morning in Owerri.
The photo below, taken by Kenneth Okoli, was purportedly taken while on location during a movie shoot a day before her abduction .
The Imo State government have announced a substantial reward for anyone who can give information that will lead to her release. We pray she is found soon.
YNaija.com
Police rescue three brothers from shrine in Ogun State
The hoodlums invaded Ayegbe village, near Lisa community in Ifo Local Government Area of the state and whisked away the trio of Saheed Owolabi Sosanya, Gbenga Soyemi Sosanya and Abiodun Soyemi Sosanya to Sonde village.
It was gathered that since the ugly incident, the police at Sango Area Command have declared a village head, identified as Ogunsola Wasiu and some others who were the evil minds behind the attack on the village wanted.
A close police source while confirming the incident said that the heavily armed gang stormed the village and launched a bloody attack on the people working on a building site in the community. The armed men inflicted injuries on many of the labourers in the site before abducting the three brothers.
However, the kidnapped brothers were taken to Oro Shrine at Sonde village where they were tied for hours. Fortunately for the Sosanyas, the men of Agbado Divisional Police station came to their recue after a distress call from concerned persons.
Recounting his ordeal, one of the victims, Abiodun said, “We were on site when two Volkswagen Vanagon buses drove into the village and before we knew anything, about 50 people, armed with cutlasses, guns and other dangerous weapons jumped out of the buses and started shooting.”
“We all ran in different directions. I heard many people shouting but at the end of the day, three of us were captured and beaten thoroughly, before we were tied and taken to the Oro shrine at Sonde village,” he added.
Abbey, as he is fondly called by friends claimed they narrowly escaped death as their abductors headed by one Ade Ijaiya were already making plans to behead them before the timely arrival of the policemen from Agabdo police station.
The police invasion disrupted their evil plans, thus, the people in connection with the incident, Ganiu Ogunsola , Ade Ijaiya, and others were taken away in the police van.
DailyPost
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