Agbere Community

Profile

Agbere, which is translated to “Befitting Woman”, is an Ijaw community (in Tarakiri clan) in Sagbama Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Agbere is about 40 minutes and 1 hour (on land and water – speed boat) to Sagbama (headquarters of Sagbama Local Government) and Yenagoa (Bayelsa State capital) respectively. In essence, being an island, the journey to the community from Sagbama and Yenagoa has to be undertaken by road to Odi waterside and thereafter on water (20 minutes speed boat cruise) on combined basis. Agbere is less than 1 square kilometre in size (in-dwelling) and it is made up of four quarters namely Ayama, Tuburukunu, Kakarabiri and Tambiri respectively.

Agbere which is in Bayelsa West Senatorial District is located in the Nigeria Agip Oil Company’s (NAOC) Samabiri Oil Field and it harbours the SPDC pipeline as well other oil facilities of NAOC. The community shares boundaries with Ekpide-Ama (after River Nun), Okodia (Yenagoa LGA), Obuotor and Odoni in the North, South, East and West respectively.

Agbere is in fresh water mangrove forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, erosion, land degradation and water pollution. Agbere has some levels of depleted vegetation with one creeks (Tailor creek) river (River Nun) and twenty-two lakes respectively. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight month of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Agbere obtained from community sources is about 19,008 persons made up of 9,884 male and 9,124 female, that is, male/female ratio of 52:48. There are more youth (18 – 45 years) accounting for 9,504 or 50% of the population than the adults (46 years and above) and the children (≤ 17years) which constitute 6,552 (35%) and 2,852 (15%) respectively.

Agbere is about 95% indigenous community with the remaining 5% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of eleven persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 1% of the households in Agbere have female heads.

Agbere has fourteen (14) churches of various denominations, no mosque and six (6) shrine. The community is made up of over 80% Christians, less than 1% Moslems and less than 19% African Traditional Religionists (ATRs). The community has two cemeteries namely good and evil forest respectively. The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Eseride”, “Doo” and “Doo” respectively, while “Nua” and “Mbama” translate to “Welcome” and “Thank you”.

Furthermore, Agbere can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Agbere people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Agbere community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) projects to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Agbere Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Agbere community in Tarakiri cluster between Friday 4th and Monday, 7th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Mr. Samuel O. Kayode
Co-Facilitators
  • Ms. O. O. Oyewo
  • Mr. J. Dikeocha
Local Facilitators/Key informants
  • Chief Alale Don Felix
  • Mr. Pama D. Dixon
  • Chief (Mrs.) Amula Clara Yamieyifa
  • Chief Godspower Akpandara
  • HRH Neville Azeza Ekadi
Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:
  • Men - 34
  • Women - 76
  • Youth - 28
  • Total - 138

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Agbere CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Agbere community and ranked according to previously agreed value drivers. It is owned by the Agbere community, Agbere Community Trust and Tarakiri CDB.

Agbere Community Trust

  • Chief Godspower Akpandara - Chairman
  • Mrs. Ekesi Ekiegha Ekadi - Vice Chairman
  • Mr. Daniel Dixon Pama - Secretary
  • Mr. Perebi Tekemeka - Financial Secretary
  • Mr. Macintosh Christopher - Treasurer
  • Chief Don Felix Alale - Public Relations Officer
  • Mr. Stanley Oyabramor - Member
  • Chief John Toukrum - Member
  • Chief (Mrs.) Yamieyifa Amula - Member
  • Mrs. Ebiseimokumor Kondia - Member

Agbidiama Community

Profile

Agbidiama literally mean “Agbidi town”. However, Agbidi translates to “Peace”, thus Agbidiama can be referred to as “Peaceful town”. It is an Ijaw community (in Tarakiri clan) in Ekeremor Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Agbidiama is about 1 hour 10 minutes and 3 hours by speed boat (water transportation) to Ekeremor (headquarters of Ekeremor Local Government Area) and Yenagoa (Bayelsa State capital) respectively. The community, which is an island, due to its accessibility by water only, is about 1 square kilometer in size (in dwelling) and it is made up of four quarters namely Ebipolo, Tonbini-polo, Monisobo-polo and Fuabo-polo and fifteen compounds respectively.

Agbidiama which is in Bayelsa West Senatorial District is located in the SPDC Opukushi and Tunu/Kambo flow stations as well as the Nigeria Agip Oil Company’s (NAOC) Clough creek flow station respectively. The community has oil wells, flow lines and pipeline among other oil facilities and it shares boundaries with Tamogbene, Azagbene, Egbesu-ware and Bilabiri in the North, South, East and West respectively.

Agbidiama is in fresh water mangrove forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, seaweeds, water and air pollution. Agbidiama has some levels of depleted of animal and plant species largely due to various human activities over the years. The community has nineteen creeks and ten rivers respectively. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight month of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Agbidiama obtained from community sources is about 4,500 persons made up of 1,875 male and 2,625 female, that is, male/female ratio of 42:58. There are more children (≤ 17years) accounting for 1,904 or 42% of the population than the youths (18 – 45 years) and the adults (46 years and above) which constitute 1,558 (35%) and 1,038 (23%) respectively.

Agbidiama is about 98% indigenous community with the remaining 2% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of thirteen persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 8% of the households in Agbidiama have female heads.

Agbidiama has nine (9) churches of various denominations, no mosque and four (4) shrines namely Okurugbolo, Egbesu, Aperetua and Oweikeneghan respectively. The community is made up of over 80% Christians and less than 20% African Traditional Religionists (ATRs). The community has two public cemeteries namely Duweidibibou and Seibou (evil forest). The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Ibaideiya”, “Doo” and “Ihuboru deiya” respectively, “Ibodeiya” and “Imiekame” translate to “Welcome” and “Thank you”.

Furthermore, Agbidiama can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Agbidiama people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Agbidiama community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) projects to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Agbidiama Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Agbidiama community in Tarakiri cluster between Tuesday 8th and Friday, 11th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Mr. John B. Jimoh
Co-Facilitators
  • Mr. Emmanuel Ejiroremu Gbakara
  • Ms. Jennifer Ebizimere Mohammed
Local Facilitators/Key informants
  • Mr. Ebike Dowei
  • Mr. Godwin Perezimere
  • Miss. Profit L. Fungewei
  • Miss. Ebidoumenere Patrick

Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:

  • Men - 18
  • Women - 57
  • Youth - 36
  • Total - 111

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Agbidiama CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Agbidiama community and ranked according to previously agreed value drivers. It is owned by the Agbidiama community, Agbidiama Community Trust and Tarakiri CDB.

Agbidiama Community Trust

  • Hon. Fungewei S. Emmanuel - Chairman
  • Mr. Dirinaghan D. Morocco - Vice Chairman
  • High Chief Ofoni N. Ebiama - Secretary
  • Mr. Simon Bassey - Treasurer
  • Msr. Fungewei Profit Jonathan - Financial Secretary
  • Mr. Dowei Ebike - Public Relations Officer
  • Mr. Godwin Perezimene - Member
  • Mr. Pofoki Amos - Member
  • Mr. Saturday Alah - Member
  • Ms. Patrick Ebidoumene - Member

Ayamasa Community

Profile

Ayamasa (Ebi Anye-ama), which translates to “People with fine face”, is an Ijaw community (in Tarakiri clan) in Ekeremor Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Ayamasa is about 19 Kilometers and 40 kilometers (on water) to Ekeremor (headquarters of Ekeremor Local Government Area) and Yenagoa (Bayelsa State capital) respectively. The community, which is a peninsula, due to its almost being surrounded by water, is about 3.6 square kilometers in size and it is made up of four sub communities namely Obirenama I, Obirenama II, Akeama and Ogbeinama respectively.

Ayamasa which is in Bayelsa West Senatorial District is located in the SPDC Eseni (Isony-Leuy I) oil field and harbours pipelines, block valves as well as other oil facilities of the Nigeria Agip Oil Company (NAOC). The community shares boundaries with Bomadi/Kpakiama, Tuomo/Alebiri, Ofoni/Lalagbene and Oboro in the North, South, East and West respectively.

Ayamasa is in fresh water mangrove forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, erosion, land degradation and pollution (air and water). Ayamasa has some levels of depleted vegetation with nine creeks namely Benitengha Oba, Fedepi-Oba, Ene-Oriekumo Oba, Amaotu Oba, Ebi-Erebo Oba, Odiri Oba, Etu Oba, Arubomo Oba and Akere Oba. One river (River Forcados) as well as ten lakes namely Benitengha, Deideigha, Edisibou, Edeinyan, Apeibou, Kemeteinkumo, Bubeni, Egerebeni, Youwegbologha and Ofio respectively. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight month of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Ayamasa obtained from community sources is about 30,000 persons made up of 13,000 male and 17,000 female, that is male/female ratio of 43:57. There are more children (≤ 17years) accounting for 15,000 or 50% of the population than the youths (18 – 45 years) and the adults (46 years and above) which constitute 8,400 (28%) and 6,600 (22%) respectively.

Ayamasa is about 98% indigenous community with the remaining 2% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of nineteen persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 30% of the households in Ayamasa have female heads.

Ayamasa has fourteen (14) churches of various denominations, no mosque and ten (10) shrines. The community is made up of over 80% Christians, less than 5% Moslems and less than 15% African Traditional Religionists. The community has two cemeteries namely Oruama Ebibou (cemetery for those that died prematurely but due to natural causes) and the Agbara-Otu-Seibou (cemetery located at the entrance of the community for those murdered or who committed suicide). It is pertinent to state that those who died naturally at the considered old age are normally buried in their respective compounds. The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Ebaide or Eseride”, “Doo” and “Doo” respectively, “Baiyo” means “Good night” while “Ebode” and “Doo” translate to “Welcome” and “Thank you”.

Furthermore, Ayamasa can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Ayamasa people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Ayamasa community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) project to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Ayamasa Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Ayamasa community in Tarakiri cluster between Friday 4th and Monday, 7th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Ms. Gloria O. Oyewo
Co-Facilitators
  • Mr. A.O. Adediran
  • Mr. O.K. Kayode
Local Facilitators/Key informants
  • Mr. Peter Amabenemor
  • Mr. Ebiangala Ebikeme
  • Mr. Abaide Morun

Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:

  •  Men - 67
  • Women - 36
  • Youth - 50
  • Total - 153

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Ayamasa CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Ayamasa community and ranked according to previously agreed value drivers. It is owned by the Ayamasa community, Ayamasa Community Trust and Tarakiri CDB.

Ayamasa Community Trust

  •  Chief Moses Oyaseiye - Chairman
  • Mr. Ekpebimene Africa - Vice Chairman
  • Chief Pere Apare Orieware - Secretary
  • Mr. Godwin T. Thompson - Financial Secretary
  • Mr. George Egbe - Treasurer
  • Mr. Amabenemo Peter - Public Relations Officer
  • Mrs. Janet Freetown - Member
  • Mr. Abaide Morun - Member
  • Mr. Ebiagala Ebikeme - Member
  • Mrs. Kokobo Walfer - Member

Egbemo-Angalabiri Community

Profile

Egbemo-Angalabiri, which is translated to “Wrestling bell with charcoal”, is an Ijaw community (in Tarakiri clan) in Ekeremor Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Egbemo-Angalabiri is about 1½ hours and 2 hours 40 minutes by speed boat (water transportation) to Ekeremor (headquarters of Ekeremor Local Government) and Yenagoa (Bayelsa State capital) respectively. The community which is an island, due to its accessibility by water only is about 2.5 square kilometres in size (in-dwelling) and it is made up of three compounds namely Tobubiri, Idoro-Idumu and Tububiri with thirteen quarters respectively.

Egbemo-Angalabiri which is in Bayelsa West Senatorial District harbours the SPDC Opukushi and Tunu/Kambo flow stations as well as the Nigeria Agip Oil Company’s (NAOC)’s Clough creek flow station respectively. The community has oil wells, flow lines and pipeline among other oil facilities and it shares boundaries with Tamogbene, Azagbene, Egbesu-ware and Bilabiri/Agbidiama in the North, South, East and West respectively.

Egbemo-Angalabiri is in fresh water mangrove forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, erosion, land degradation and pollution (air and water). Egbemo-Angalabiri has some levels of depletion of animal and plant species largely due to various human activities over the years. The community has fourteen creeks and twenty-four rivers respectively. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight month of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Egbemo-Angalabiri obtained from community sources is about 6,300 persons made up of 2,520 male and 3,780 female, that is, male/female ratio of 40:60. There are more children (≤ 17years) accounting for 2,865 or 46% of the population than the youths (18 – 45 years) and the adults (46 years and above) which constitute 2,290 (36%) and 1,145 (18%) respectively.

Egbemo-Angalabiri is about 98% indigenous community with the remaining 2% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of twelve persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 15% of the households in Egbemo-Angalabiri have female heads.

Egbemo-Angalabiri has fifteen (15) churches of various denominations, no mosque and two (2) shrines name Akule (god of Justice) and Egbesu (god of war). The community is made up of over 70% Christians and less than 30% African Traditional Religionists (ATRs). The community has one public cemetery at its outskirt. The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Ibaideiya”, “Doo” and “Ihuboru deiya” respectively, while “Ibodeiya” and “Imiekame” translate to “Welcome” and “Thank you”.

Furthermore, Egbemo-Angalabiri can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Egbemo-Angalabiri people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Egbemo-Angalabiri community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) projects to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Egbemo-Angalabiri Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Egbemo-Angalabiri community in Tarakiri cluster between Friday 4th and Monday, 7th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Mr. John B. Jimoh
Co-Facilitators
  • Mr. Emmanuel Ejiroremu Gbakara
  • Ms. Jennifer Ebizimere Mohammed
Local Facilitators/Key informants
  • Mr. Solomon Orugb
  • Revd. Julius Wosowei
  • Mr. Godwin Polokuduo
  • Mrs. Iyoropadei Selekebina

Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:

  • Men - 15
  • Women - 73
  • Youth - 44
  • Total - 132

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Egbemo-Angalabiri CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Egbemo-Angalabiri community and ranked according to previously agreed value drivers. It is owned by the Egbemo-Angalabiri community, Egbemo-Angalabiri Community Trust and Tarakiri CDB.

Egbemo-Angalabiri Community Trust

  • Prince Jude Ebibokefie - Chairman
  • Mr. Godwin Polokuduo - Vice chairman
  • Revd. Julius Wosowei - Secretary
  • Chief Navy Musi
  • Mrs. Ade Peboh
  • Mr. Aladei Oweidei
  • Mr. Jacob Ambaka
  • Mrs. Iyoropadei Selekebina
  • Mrs. Jane Wareyai
  • Hon. Victor Perezi

Isampou Community

Profile

Isampou was derived from the word “Isamo” (stork), that is, species of bird commonly found at inception in the present settlement. Isampou is an Ijaw community (in Tarakiri clan) in Ekeremor Local Government Area in Bayelsa State of the Federal Republic of Nigeria. The community is about 15 kilometres (through water routes) to Ekeremor (headquarters of Ekeremor Local Government) and about 50 kilometres by speed boat toYenagoa Bayelsa State capital. This peninsula community is about 7 square kilometres in size and it is made up of eight quarters.

Isampou which is in Bayelsa West Senatorial District harbours the SPDC Isampou oil manifold as well as pipeline of both the SPDC and the Nigerian Agip Oil Company (NAOC). The community shares boundaries with Tuomo, Obrigbene, Aleibiri and Ekeremor in the North, South, East and West respectively.

Isampou is in fresh water mangrove forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, erosion, land degradation and pollution (air and water). Isampou has some levels of depleted vegetation with twenty-six lakes, eleven creeks and River Ramos respectively. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight months of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Isampou obtained from community sources is about 30,000 persons made up of 10,500 male and 19,500 female, that is, male/female ratio of 35:65. There are more children (≤ 17years) accounting for 15,000 or 50% of the population than the youths (18 – 45 years) and the adults (46 years and above) which constitute 9,900 (33%) and 5,100 (17%) respectively.

Isampou is about 90% indigenous community with the remaining 10% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of nineteen persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 10% of the households in Isampou have female heads.

Isampou has twenty-five (25) churches of various denominations, no mosque and ten (19) shrines. The community is made up of over 95% Christians and less than 5% African Traditional Religionists (ATRs). The community has cemeteries notably Christian cemetery, cemetery for those who died prematurely (≥10 years), cemetery for the insane and those who breached the taboos as well as cemetery for the saints (80 years and above). The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Ebaide or Eseride”, “Doo” and “Doo” respectively, “Baiyo” means ‘Goodnight’ while “Ebode” and “Doo” translate to “Welcome” and “Thank you”.

Furthermore, Isampou can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Isampou people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Isampou community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) projects to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Isampou Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Isampou community in Tarakiri cluster between Tuesday 8th and Friday, 11th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Ms. Gloria O. Oyewo
Co-Facilitators
  • Mr. A. O. Adediran
  • Mr. O. K. Kayode
Local Facilitators/Key informants
  • Mr. Godbless Loserigha
  • Mrs. Abigail Amoya
  • Mr. Akpokeme Ayaware

Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:

  • Men - 36
  • Women - 70
  • Youth - 44
  • Total - 150

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Isampou CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Isampou community and ranked according to previously agreed value drivers. It is owned by the Isampou community, Isampou Community Trust and Tarakiri CDB.

Isampou Community Trust

  • Mr. Mablus Gita - Chairman
  • Chief Tennis Bobby - Vice Chairman
  • Mr. John Guembe - Secretary
  • Mr. Godbless Loserigha - Financial Secretary
  • Mrs. Abigail Amoya - Treasurer
  • Mr. Dennis Apomor - Public Relations Officer
  • Chief Duala Garuwa - Member
  • Chief Felix Prezi - Member
  • Mrs. Afubaiere Kodoye - Member
  • Mr. Odumege Bouy - Member

Ofoni Community

Profile

Ofoni (Puogelle) which translates to “Good Mother”, is an Ijaw community (in Tarakiri clan) in Sagbama Local Government Area in Bayelsa State of the Federal Republic of Nigeria. Ofoni is about 40 kilometres by water to Sagbama (headquarters of Sagbama Local Government) 5 minutes by land to Odorubu and about 120 kilometres by road through Odorubu toYenagoa (Bayelsa State capital) respectively. The community which is a peninsula, due to its almost being surrounded by water, is about 6 square kilometres in size and it is made up of three sub communities (villages) of Ekrediagbo, Ekreogbe and Ekreyavwien which in turn, have a total of seven quarters.

Ofoni which is in Bayelsa West Senatorial District has Iseni, Uduere and Ofoni Oil Field of the SPDC. It has oil facilities such as pipeline as well as drilled and capped oil wells. The community shares boundaries with River Forcados, Lalagbene, Angalabiri and Ayamasa in the North, South, East and West respectively.

Ofoni is in high forest agro-ecological zone of Nigeria. The community has sandy loam and clayey soil texture; the settlement is generally gentle slope susceptible to flooding, erosion, land degradation and pollution (air and water). Ofoni has some levels of depletion of animal and plant species largely due to various human activities over the years. It also has six creeks, lakes namely Agbaka, Amavwaresa, Ekadeya and Ukrogo as well as River Forcados. The community has bimodal or double maxima rainfall pattern spreading through late March to early November, that is, about eight month of annual rainfall.

Population, Social Structure and Institutions

The present estimated population of Ofoni obtained from community sources is about 30,000 persons made up of 12,900 male and 17,100 female, that is, male/female ratio of 43:57. There are more children (≤ 17years) accounting for 12,000 or 40% of the population than the youths (18 – 45 years) and the adults (46 years and above) which constitute 9,900 (33%) and 8,100 (27%) respectively.

Ofoni is about 92% indigenous community with the remaining 8% made up of other tribes across the country. Both men and women often contribute to the cost of maintaining the family.

An average of thirteen persons constitutes a family. Presently, polygamy is the more popular form of marriage in the community, although monogamy still accounts for some reasonable percentage of the marriage types. The divorce rate is relatively low, there are some cases of single parenthood and about 10% of the households in Ofoni have female heads.

Ofoni has twenty-one (21) churches of various denominations, no mosque and ten (10) shrines. The community is made up of over 75% Christians and less than 25% African Traditional Religionists (ATRs). The community has no central cemetery as the dead are buried at their respective homes. The predominant spoken languages are Izon, formal English Language and Pidgin English respectively. The time of the day and various occasions such as wedding, burial etc attract different greetings. The formal greetings for ‘Good Morning’, ‘Good Afternoon and ‘Good Evening’ translate to “Migue”, “Migue” and “Migue” respectively, while “We-ko be cha” and “We-ko biruo” translate to “Welcome” and “Thank you”.

Furthermore, Ofoni can boast of various social institutions categorized as NGOs, CBOs, Government Agencies and Private Sector.

Objectives

The Ofoni people had undertaken a community-driven development planning process that focuses on livelihood security and the development of the community. This approach, recognized by development experts as international best practice, will assist the Ofoni community members to develop the capacity to own and manage their own development programmes. Additionally, over time, it is expected that Tarakiri CDB will gain and develop skills and competency to attract external funds from diverse sources for their own development. The projects included in this five-year plan are consistent with the following log-term goals:

  • Systematic creation of a coherent, meaningful participation process by all inclusiveness:
  • Introduction of mechanisms that guarantee stakeholders’ participation and community control;
  • Shift from implementing discrete community project to financing integrated programmes based on community Development Plans (CDPs);
  • Shift from Community Development (CD) projects to Community Content Issues as major LTO drivers;
  • Alignment of human capital, capability buildings and institutional development at the community level with resource availability;
  • Promotion of peace and security
  • Shift from planning in isolation to alignment with current macro-level Development Framework, that is, linkage of development projects and programmes to National Development Policies such as NEEDS, SEEDS, LEEDS, NEPAD and Millennium Development Goals (MDGs)
  • Assurance of sustainability of projects and environmental conservation;
  • Encouragement of transparency and accountability
  • Encouragement of learning and sharing

These benefits are the true test of the model and are what leads to sustainability of the process. The true goals of development are not just to increase or to improve health and educational infrastructure, but are the same as strengthening good governance and best practices, building of social capital and the empowerment of the poor and marginalized populations. These are the tools that will allow communities to continue to develop.

Methodology

The sustainable livelihoods approach is built upon a number of key assumptions. Firstly, household decision-making is complete and driven by multiple objectives. Secondly, households are creative and active development agents, not passive recipients of external technical knowledge and assistance. Therefore, it is necessary to gain access to a local understanding of the development and change process at the household level.

For the purpose of development planning, a community can be defined as “one or more households that share the same geographical space and common resources (land, water, places of worship, town halls, forests etc). These households may have lived together for many years or they may be recent arrivals, they may belong to the same ethnic group or a different one, and they may share the same livelihood or not”.

It is pertinent to state that following the successful inauguration of the Tarakiri cluster in Yenagoa, Bayelsa State capital on Wednesday, March 16, 2010 and the inaugural CDB meeting on Wednesday, April 14, 2010, various strategies and activities were undertaken by the stakeholders preparatory to the conduct of the Sustainable Livelihoods Assessment in the communities making up the cluster by SHERDA’s professional staff.

The Ofoni Community Development Plan was based entirely on input generated through a Sustainable Livelihoods Assessment (SLA) of local livelihoods situations including assets, challenges and appropriate activities to stimulate development. The SLA was conducted using triangulation of various data sources including secondary data and information gathered using Participatory Rural Appraisal (PRA) and SLA tools such as transect walks, community mapping, Focus Group Discussions (FGDs) Venn diagram, seasonal calendars, wealth ranking, problem analysis and observations as the field dynamics permitted.

Self Help and Rural Development Association (SHERDA) conducted the assessment in Ofoni community in Tarakiri cluster between Tuesday 8th and Friday, 11th June, 2010 with the following staff members and facilitators:

Team Lead/Facilitator
  • Mr. Samuel O. Kayode
Co-Facilitators
  • Ms. O. O. Oyewo
  • Mr. J. Dikeocha
Local Facilitators/Key informants
  • HRH Auditor A. Onakpohor
  • High Chief Matthew Ediruo
  • Chief Ugeh Smart
  • Mr. Godbless Okah
  • Mr. Osusu Martins

Attendants at the community meetings during the SLA/CDP facilitation exercise are as follows:

  • Men - 43
  • Women - 34
  • Youth - 100
  • Total - 177

After the SLA field work was conducted and the first draft of the SLA and CDP written, the drafted SLA and CDP documents were shared with the Ofoni CT with a view to perusing it, make comments and final inputs to the documents for authentication and final compilation. This reflection marked the commencement of the Community Development Planning process.

This CD Plan was facilitated by the Self Help and Rural Development Association (SHERDA) which conducted the development activities proposed by the people of Ofoni community and ranked according to previously agreed value drivers. It is owned by the Ofoni community, Ofoni Community Trust and Tarakiri CDB.

Ofoni Community Trust

  • Mr. Shell Komoni -  Chairman
  • Mr. Osusu Martins - Vice Chairman
  • Mr. Okah Godbless - Secretary
  • Chief Smart E. Ugeh - Financial Secretary
  • Madam Sister Agberhe - Treasurer
  • Deacon Stephen Osusu - Public Relations Officer
  • High Chief Martins Ediruo - Member
  • Mr. Osharekeni Saturday - Member
  • Chief Simon Iberha - Member
  • Mrs. Okuama Godwin - Member

Images From Completed Projects

Provision of Landing Craft at Agbidiama Furnishing of Community Primary Schools 1 and 3 at Egbemo-Angalabiri Renovated Community Secondary School at Ofoni INTERIOR VIEW: Completed Corper's Lodge at Ofoni Completed Corper's Lodge at Ofoni INTERIOR VIEW: Tailoring Section of Renovated and Equipped Women Development Centre at Ayamasa Renovated Community Primary School 1 at Egbemo-Angalabiri Renovated Community Primary School 3 at Egbemo-Angalabiri Renovated Community Primary School 2 at Agbere
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