A 33-year-old man, Mr Volt Gabriel, has been arrested by the police in Delta State for allegedly beheading his 20- month- old son, Godspower Gabriel, for ritual purposes, Delta Police Commissioner, Mohammed Ali has said.
The police Commissioner said the incident occurred at Peanut Junction, Obeh village, Edo State.
Ali, in a statement, said a woman Mrs Success Oduwa 24 yr old reported the disappearance of her son to the police.
He said the victim’s mother sought the whereabouts of her son from her husband after a fruitless search, who lied that the boy was with his sister in Warri.
He said a police team at Warri “B” Division swung into action and arrested the suspect.
He said the suspect confessed to having murdered the child using a hack saw and burying the head by a palm tree while throwing away the headless body.
According to Ali, the suspect claimed he was instructed in a dream by a man to kill his son, and that he will become wealthy if he rubs his head with his son’s blood…
Helen Paul said there is no love in marriage but within those in the marriage, and it is up to them to pour out that love into their marriages.
Posting a photo of herself and her husband on Instagram, Helen wrote;
”There is no love in marriage.
Love is in people, and people put love in marriage.
You are my home @femi_bams
You are so conscious and mindful of me.
I have never heard you call me Helen or mama Gbenro,but sweet names. (Sweetheart etc) Na me just spoil dey always call you with your name and children name.
I can never let go of my ATM, but you let go of yours. Once in awhile o…(Special guy)Lol
I am really trying to be romantic, and my playful nature is not allowing me o…
I love you sha. ”
“Gov. Soludo, still in shock over the barbaric acts against his two kinsmen, vowed that the perpetrators, as well as all criminals operating in Anambra, must be decisively brought to book.
“The Governor has consequently placed an N10 million reward for anyone or group that will avail valuable information that will lead to the immediate arrest of the perpetrators of this dastardly act,” he said.
Soludo said his administration would make Anambra uncomfortable for criminal elements in no distant time.
He assured citizens and residents of Anambra of the government’s resolve and renewed determination with the security agencies to go all out against the criminals and ensure they are brought to justice.
“Anambra will win against the forces of darkness, I urge Anambra people to brace up for the all-out war against the criminals”.
Korra Obidi’s estranged husband, Dr Justin Dean, has released fresh evidence of his ex cheating. However, Korra has confirmed the incident, but she said it was one mistake she committed before joining her ex abroad.
But from the chat, one will notice that it appears that Korra was pregnant while she had the affair. It can be seen in the chat that the person she allegedly cheated on his husband with was consoling her and that she should not worry as the baby forms after 3 -4 months, this is when Korra had complained in the chat that she feared his manhood was reaching her womb.
Recall that Korra was indirectly making an assertion during the ultra scan that the baby look African, and Dr Justin had claimed that Korra told her that the baby might not be his.
Dramatic events give rise to emigration in ‘The Damned’
ATHENS, Greece – The new dramatic novel from author Isidoros Karderinis, “The Damned” (published by AuthorHouse), depicts the life of an Afghan family forced by socio-economic circumstances to leave their native country and live out their days in Greece.
Ali Mohamedi is born and grows up in extreme poverty and misery, a reality that continues after his wedding. Readers are introduced to Ali while he is living with his wife, Zaira, and their four children in Kabul, Afghanistan. A series of dramatic events, starting with the illness of his youngest child, seals the damned family’s fate leading them to migrate to Greece.
“Emigration in our days has acquired enormous dimensions,” Karderinis says. “There is a continuous worldwide emigration phenomenon and my book describes the tragic conditions of lives of immigrants in our days.”
Karderinis hopes his book will help readers become aware of the poor, underprivileged and downtrodden people of different races, colors and religions living among them.
An excerpt from “The Damned”:
“Immediately the manager and Ali stood up and all together ran to the area where the accident happened. Many other workers had gathered there and they were trying to remove the bricks from the unlucky worker’s body. Ali, with the courage that characterized him, rushed directly to the battle for his rescue.
They had removed a big mass of bricks when they saw half of the body and the head of the unfortunate worker.”
By Isidoros Karderinis
Softcover | 5 x 8 in | 362 pages | ISBN 9781496945914
E-Book | 362 pages | ISBN 9781496945907
Available at Amazon and Barnes & Noble
About the Author
Isidoros Karderinis was born in Athens, Greece in 1967. He has a degree in economic science with postgraduate studies in tourist economy. His articles have been published in Greek economy magazines and he has published several books of poetry and two novels.
Maduako's children were still very young when he died and his young wife had no reasonable means of livelihood and as such could not shoulder the cost of the funeral burden of her dead husband.
But the husband must be given his rites of passage.
One of the two plots of land belonging to the deceased Maduako had to be sold to foot the bill of his funeral ceremony.
It was an unanimous decision amongst the men in the extended family of Maduako, in a meeting which his wife and his 13 years old son attended.
The young son was invited to hear or witness a discussion that would affect his inheritance and that of his siblings later in life.
The proposed land for sale could be sold irreversibly whereby the buyer pays cash and a he-goat or is sold "n'ibe" or "redeemably", whereby the buyer pays cash and the ownership would only become permanent if the payment is not refunded over an agreed period of time.
Close relations of the dead are usually given the first right of refusal to buy the land before outsiders are invited to bid or to buy.
The money raised or borrowed to fund the funeral is handed over to a financially trustworthy close relation of the deceased who carries the widow along as per how much is raised and expended.
The leader of the women or wives married into the extended family of the deceased is given the money earmarked for catering during the funeral.
These wives known as "ndi nwunyedi" are divided into cooking groups and their leader works with the group whose turn it is to cook, to procure foodstuffs needed to be used to cook food for the respective visiting sympathizers.
The men or umunna draw a budget and give the women leader, the list of expected sympathizers for effective planning and to enable the women arrange the food in respective "ite ona" or large food warmers as the tradition requires on the days they are needed.
The statutory sympathizers who must be fed are the deceased mother's relations, his inlaws, the families of the married daughters, the powerful "umuada" or daughters of the family and the umunna or the extended family unit.
Sympathizers come in groups or singly to pay condolence to the bereaved.
The sympathizer who cried loudest is not the person who is appreciated more by the mourners but the person who has reduced his grief to the largest amount of cash or cow.
The invited friends and extended relations of the deceased come in groups as they enter the funeral arena in an organized manner with women in front and men following behind in a single file.
The hired dancing group or masquerade groups formed the rearguard.
Depending on the religious leaning of the deceased or the sympathizer, masquerade or dancing group might be used to escort a sympathizer to the funeral.
The person whose friends and relations escorted to the funeral would go into the deceased compound, go round the bed on which the dead was laid before interment or just make a u-turn after greeting the widow seated inside the barricaded veranda of the deceased's house and then proceed to the canopy where the male paternal relations sit.
The relations of the deceased sit outside the compound, under an "mkpukpu" or a canopy made with palm frond or tapoline.
A large tray is placed on a table in front of the chief mourners usually the sons and brothers of the deceased.
Behind the immediate family of the deceased in the canopy are seated the members of the extended family or umunna.
As the sympathising party approach the table after making a u-turn inside deceased compound, the men amongst the group led by the person being escorted to the funeral, would make swift movement to the front, collect the drinks carried on the head by the women and a piece of cloth and hand them over to the mourners together with their monetary condolence gifts.
The presented clothes are labeled just as the various amounts of money dropped into the tray, are duly recorded against the names of the givers.
Only a portion of the drinks brought along by a sympathizer group is released to them for their own entertainment.
The man who has hired or invited a crowd of escorts must fund their entertainment.
He either comes along with his own supplementary entertainment or have his crowd entertained at his house before proceeding to funeral venue.
Solitary sympathizers are expected to monetize the quantum of their condolence in cash which they put inside the tray pan on a table in the canopy.
Some friends or the husband of the first daughter of the bereaved who give a cow as a condolence gift are given a goat in return.
As a sympathizer drops his condolence, someone would count the amount dropped and have the exact amount and name of the giver recorded by another person whose job throughout the duration of the funeral is to record receipts.
A condolence gift enclosed in an envelope is also opened immediately and amount recorded accordingly.
The essence of the accurate recording is in line with Nnewi tradition that a receiver of a gift is actually in debt of what is given.
People check the funeral records to "repay" a bereaved with exactly or slightly above what he gave when the sympathiser lost his own loved one.
In Nnewi, people I gifted a cow when their mum died are expected to "repay" or give me a cow each during the funeral of my mum. It is a debt that is quietly paid.
Any sympathizer who dropped money is taken to an area marked for entertainment and they are entertained according to how much money they gifted as condolence.
During the funeral of my uncle in 1994, one sympathizer named Mazi Uluafia had dropped N100 as condolence and had asked to be given a Big Stout when asked what he would like to drink.
He was told that Big Stout was not available and that he could ask for any brand of soft drinks of his choice even while he noticed that the person sitting beside him was being given the very Big Stout he was told that was not available.
Nobody in Nnewi quarrels with the treatment of the likes of Mazi Uluafia as nobody conducts a funeral to sink into further loss. No freebies are given.
The death of the person whose funeral is being performed is already an enough loss.
The drinks used for funeral are usually supplied by dealers on credit. The drink sellers would come around every evening to be paid from the condolence proceeds until the last day of the funeral.
The morning following the end of the third day and the last day of the funeral is very critical.
The earnings in cash, wrappers, cows, drinks and food items from the funeral would have been added up.
All the daughters or umuada and wives in the immediate family of the deceased would be given the wrappers their relations gave in condolence which were labeled and the remainder are sold.
Many textile traders would come to buy the remaining wrappers just as some other traders would arrive to buy the cows which are usually sold about 35% lower than the market prices.
Still in that morning, all the creditors with respect to the funeral and those who lent anything to the deceased would come to prove their claims.
Surprisingly, debtors don't normally show up. They assume that the debt has died with the creditor until they are discovered by the relations of the deceased through records. Many of them deny liability.
The creditors for the funeral are settled first while agreements are reached on how to settle the others if the surplus cash realized from the funeral could not extinguish the creditors' claims.
Funerals in Nnewi are managed in such a way that the family of the deceased do not sink into further debt after the sale of their land or through borrowing.
In some cases, the money realized from the funeral would be enough to reclaim the land staked to borrow money to finance the funeral.
When you attend the funeral of an Nnewi person, know that you shall be entertained according to the generosity you exhibited by how much you dropped on the condolence tray.
Except where the children of the deceased are so rich that they decide to throw a party for their dead, a behaviour we learnt from the Yoruba, a funeral ceremony in my town is a money matter and it is treated as a business not to make profit but profit made during the ceremony is not thrown away.
That is why we are who we are- Ndi Nnewi!
As I sat with my mother's people in the compound of one of the best sons-in-law any parent could ever wish for, to perform the final and the most important aspect of the funeral rites of my cousin, Mrs Ngozi Akachukwu, I couldn't help feeling nostalgic on how things used to be and how a lot have changed.
We were all pensive and full of rage as Mrs. Nwadinume Ukandu was being buried with none of her two children in attendance.
Her relations had decided to arrange a low keyed funeral service and ceremony for her formalin discolourated corpse that had stayed in the mortuary for over 13 months.
The husband's brother had kept her in the mortuary hoping that her children would come home to bury their mother but had to arrange for her interment and funeral rites when it had become obvious that the children were not coming home soon.
Bomboy, the first son, lived in America and had married a Jamaican and the second son resided in Canada with his British wife.
The sons who moved abroad on scholarships didn't also return home when their father died ten years before.
Not that these children were not doing well abroad, no! They just loath the stress of funeral ceremonies in Igbo land.
They would not partake in an ancient practice.
The fact that most of our boys abroad who married citizens of the countries of their residence behave this way made one drunkard from my place, conclude that our boys contract this "don't come home" madness from suckling breasts of adult foreign women.
In a twist of fate, Bomboy was seconded to Nigeria by his American company. He was based in Port Harcourt as his company was involved in oil exploration.
He had made up his mind to remarry when his black American wife made it clear that she was not relocating to Africa with him. His kids sided with their mum and he felt alone.
Bomboy was emboldened to propose to a Nigerian lady, an Igbo colleague from a neighboring village to his home town.
But his prospective inlaws would not give out their daughter to Bomboy unless he came with his kinsmen.
Bomboy could not easily locate his family house as his uncle who financed the burial and funeral rites of his parents had inherited the deceased property and other assets.
The uncle's children had demolished former structures and erected new ones hence, Bomboy's confusion in locating his father's house. He and his brother were not expected back.
To the relations, "ama Ukandu echiena" meaning that "Mr. Ukandu, Bomboy father's lineage has ended."
The estates of a deceased whose lineage has closed would be inherited by his closest relative in a process known as "ili ekpe" meaning "inheritance, by the closest male relative of the estates of one whose lineage has closed."
At Nnewi, whosoever amongst the closest male relations that finances the funeral ceremonies of a relative inherits the deceased estates.
The first right of refusal belongs to the closest and the eldest male relation of the person whose lineage is deemed closed. If he fails, any other male relations from the extended family who finances the funeral ceremonies shall inherit all the inheritables of the dead.
The "ili ekpe" is not reversible. A mere return of Bomboy and his brother can never qualify them to repossess what they had abandoned. Thy lost all by abandoning their responsibilities.
The leprous way the natives treated Bomboy as he arrived his village of birth was frightening enough to make him rush back to Port Harcourt immediately
At least 15 persons told him "thunder fire you!"
The youths also promised to come to Port Harcourt to kill him because he desecrated the land.
Nobody needed to tell him that his life was at risk. Not with the increased capabilities of his townspeople in kidnapping.
The next morning, Bomboy resigned his appointment with his employers and returned to America.
His return was a bit late as his wife had moved in with her boxer boyfriend after her last hot telephone exchange with Bomboy and the later's threat to marry a Nigerian wife.
Bomboy could not handle the shame. He took a plunge into Missisipi river and was drowned, a month after his junior brother, Obike was killed by his drug addict son.
I could remember that the elders were unanimous (not in praying for the repose of the souls of the dead but) that the children of Mr/Mrs Ukandu be permanently unhappy in their lives for refusing to bury their parents.
What I considered a mild curse was elevated to a calamity by fate.
Even in the faraway USA and Canada, none of the children of Bomboy and Obike attended their father's burial.
What goes around comes around.
If you, for whatever reason, skip attending the burial or funeral ceremonies of your parents, fate shall prevent your own kids from attending yours.
If you are abroad and you conveniently sent money to finance your parents' funeral but willfully absent yourself, you will not lose your inheritance but be assured that your own children shall surely find reasons not pay you the last respect.
Some children of these days are becoming so mean.
Abimbola Oyeyemi, a frustrated woman who allegedly killed her son at her family house in Ado Odo/Ota LGA of Ogun state has been arrested.