The modern Esan nation is believed to have been organized during the 15th century, when citizens, mostly nobles and princess, left the neighbouring Benin Empire for the northeast; there they formed communities and kingdoms called eguares among the aboriginal peoples whom they met there[4] There are on the whole 35 established kingdoms in Esanland, including Amahor, Ebelle, Egoro, Ewohimi, Ekekhenlen, Ekpoma, Ekpon, Emu, Ewu, Ewato, Ewosa, Idoa,[5] Ifeku, Igueben, Ilushi, Inyelen, Irrua, Ogwa, Ohordua, Okalo, Okhuesan, Onogholo, Opoji, Oria, Orowa, Uromi, Udo, Ugbegun, Ugboha, Ubiaja, Urhohi, Ugun, Ujiogba, Ukhun, and Uzea.[6]
The Esan Kingdoms often warred among each other. Despite the war, the Esans kept a homogenousculture that was chiefly influenced by the Benin Empire. However, these kingdoms were colonized, along with the Benin Empire, by the British Empire during September 1897, only gaining independence 63 years later in 1960 when Nigeria became independent from British Colonial rule. After independence, the Esan people have suffered from civil war, poverty, and lack of infrastructure.[7]
It is estimated that the Esan people who reside in Esanland number about one million to 1.5 million citizens Nigeria,[11] and there is a strong Esan diaspora.[12]
Etymology and identity
The term Esan has been applied to the Esan people for hundreds of years, and was used before contact with Europeans. It is believed by many historians that the name 'Esan' (originally, 'E san fia') owes its origin to Benin (meaning, 'they have fled' or 'they jumped away').[13] 'Ishan' is an Anglicized form of 'Esan', the result of colonial Britain's inability to properly pronounce the name of this ethnic group. It is believed that similar corruption has affected such Esan names as ubhẹkhẹ (now 'obeche' tree), uloko (now 'iroko' tree), Abhulimẹn (now 'Aburime'), etc. Efforts have however been made to return to status quo ante.[13]
According to archaeological and linguistic evidence, humans have resided in the savannah-forest ecotone in Esanland for at least 3000 years ago.[17][18][19]
Starting from 500 CE to 750 CE, these hunter-gatherers started to colonize the savannah-forest ecosystem of Esanland and the forest ecosystem of the Benin Empire.[20] They created a pre-Esan, pre-Edo society that built advanced structures such as moats and walls around family properties. These enclosures were, at maximum, three to five kilometers in diameter, and demarcated residential and agricultural property. Those properties enlarged to become villages, and by 800 CE, these village coalesced to form kingdoms with hierarchies.[21] Modern-day digs in the region have found that these walls were situated in the eastern Benin Empire and northern Esanland. Settlements were close to permanent springs on the northern plateau, but never next to intermittent springs.[22]
[23] Esanland's culture, language and growth were majorly influenced by the mass exoduses to Esan territory from all adjacent polities[24] Communities on Esanland's southern and eastern fringes (Ewohimi, Ewatto, Ekpon, Amahor) were heavily populated by Igbos and Igalas (into Uroh);[25] from the north came the Emai into Ukhun, Idoa, and Amahor and the Etsako into Irrua);[25] and from the south came the Itsekiri (into Ekpon) and Urhobo (into Ujiogba).[25]
[26] The biggest influence on Esanland came from Edo, founders of Benin Empire. In 1460, Oba Ewuare passed laws of mourning that prohibited sexual intercourse, bathing, drumming, dancing, and cooking. These laws proved too restrictive for many citizens, and these citizens fled the kingdom to Esanland. This exodus shaped Esanland's modern cultural identity and gave rise to the term "Esan," or "refugee." Oral tradition has heavily supported this theory. Prominent Esan and Edo historians have collected stories about this migration.[27][25]
Pre-colonization
Esan kingdoms had a varying degree of autonomy, but were ultimately controlled by the Benin Empire. The Oba approved the enijie of Esanland, and Esan kingdoms paid tribute to Benin. Yet, several wars between Esan kingdoms and Benin were recorded. This was due to the Oba, at ascension on the throne, sending white chalk to the Esans as a term of friendship. If the chalk was rejected, then the Oba would try to invade Esanland. The varying political stabilities of Benin and the Esan kingdoms also led to warfare. Such warfare was so common that there is no recorded history of peace between all of the Esan kingdoms and Benin.[28][29]
Esanland was extensively involved in world trade. Benin's sovereignty over Esanland enabled it to send long-distant traders, or ekhen.Ekhen procured cloth, ivory, peppers, and slaves for European merchants in Yorubaland, Esanland, and Afenmai. .[30]
[31] During the 16th century, the Uzea War occurred. This war was between the Uromi Kingdom and the Benin Kingdom.[citation needed] The war lasted from 1502 to 1503, and resulted from a refusal of friendship from Oba Ozolua of Benin by Onojie Agba of Uromi. The war ended at the town of Uzea, when both leaders were killed. However, in peaceful times Esan kingdoms would loan soldiers to the Benin Kingdom, such as during the Idah War of 1515–1516, and the sacking of Akure in 1823.[32]
[18] During the nineteenth century, northern Esanland was continually attacked and sacked by the MuslimNupe people in the hunt for slaves and converts to Islam, having previously taken over the Kukuruku peoples' lands.[33] Many Esan kingdoms from the south helped in the battle to fend off the Nupes. The battles came into the Esans' favor; several Nupe and Etsako warriors were brought into Esan cities where their posterity reside today. The nineteenth century brought increasing influence of Europe on Esanland, as the English demanded palm-products.[citation needed]
In 1897, the British launched the Benin Expedition of 1897, which left the Esan independent from the Kingdom of Benin. In 1899, the British led an invasion into the Esan kingdoms that lasted for seven years. Esanland proved to be harder to conquer than the Benin Kingdom because of its strong autonomy: Kingdoms chose to keep fighting the British even if its neighbors capitulated. Defeated Benin chiefs like Ologbosere and Ebohon were still resistant to British rule inadvertently guarded Esan soil from the west, by establishing military outposts and blocking roads. This lasted from 1897 to 22 April 1899, where Ologbosere surrendered at the border village of Okemue.[34]
The first kingdom to be attacked by the British was the Kingdom of Ekpon. Ekpon launched a fierce resistance against the British invasion on 22 April, leading to months of skirmishes.[35] After the initial British invasion into the Kingdom of Expon became bogged down, the kingdom of Ekpon led an ambush of the British camp at Okueme, on 29 April. This led British forces to retreat, consolidate their power, and defeat and kill Ologbosere in May. Subsequent attempts by the British failed as well: conquests into Irrua, for example, led to an adoption of a guerrilla warfare strategy followed by a retreat; this method was so successful that other Esan kingdoms adopted it and the British did not invade Esanland until 1901.[28]
On 16 March 1901, the Kingdom of Uromi, headed by the old, yet intelligent Onojie Okolo, was attacked by the British. The Uromi response, led by Prince Okojie, was swift and employed guerrilla warfare. After a short time, British forces captured the village of Amedokhian, where Okolo was stationed, and killed him. This angered Prince Okojie[36] so much that he killed the Captain of the British troops before reinforcements were brought in. The British then realized that Uromi was nigh impenetrable without native help, and contact local sympathizers such as Onokpogua, the Ezomo of Uromi.[37] This succeeded in kidnapping Prince Okojie out of the forest and sending him to the British offices at Calabar.[38]
This process was duplicated in most of the kingdoms that fought with Britain; guerilla warfare was excessively used by the Esans, resulting in prolonged battle time in spite of inferior weapons, and reinforcements from Benin City for the British. Even when villages were captured, internal resistance was fierce; continued guerilla warfare in Uromi forced the British to release Prince Okojie. The British responded by razing several villages they had captured. Finally, in 1906, Esanland submitted to British rule, and the thirty-four kingdoms became the Ishan Division in the British colony of Nigeria.[28]
The traditional agogo bell. The agogo is a very important instrument in Esanland. It is used to help keep of the rhythm of the region's various dances, and the translation of hour in Esan is agogo.
Performing arts/music
Esan dance is dominated by the Igbabonelimhin, an acrobatic dance performed mostly by young males. Igbabonelimhin involves spinning and somersaulting to a timed beat. The mode of operation varies amongst Esan villages. This slight clash can be seen on fixed days for performances. Under normal circumstances, Igbabonelimhin is performed every two weeks of the Esan calendar and on the market days of the various villages and towns that make up Esan. Igbabonelimhin could be danced annually to mark end of year celebrations, new yam festivals and organised social functions, like burial ceremonies. Today, the dance is taken as a unique symbol for Esans everywhere.[39]
Anthony Enahoro, journalist, politician, former Federal Commissioner, former Chairman NADECO, raised the motion for the independence of Nigeria in 1953 at the age of 30[44]
Peter Enahoro, journalist, writer, columnist, and author of the book, How to Be a Nigerian.[45]
Tom Ikimi, architect, politician, former chairman, National Republican Convention and former Minister of Foreign Affairs[46]
Esan folktales and folklore, like the igbabonẹlimhin and akhuẹ, serve as forms of learning and entertainment. The Esan have prominent traditional rulers who keep order in a society where beauty and manners are intertwined. Despite the long-term impact of Christianity, the Esan are largely traditional and a large number practice traditional beliefs in the form of worship of ancestral spirits and other gods. A large percentage of Esan are Christians, mostly Catholic and recently of other denominations. Esan has various dialects all of which stem from Bini and there is still close affinity between the Esan and the Benin people, which led to the common saying "Esan ii gbi Ẹdo" meaning, Esan does not harm the Ẹdo (i.e. Bini). There have been other translation of that saying, Esan gbe Edo which means Esan have conquered Bini.[55]
Traditional Esan religion has many similarities to traditional Edo religion, due to the Esan migration to the northeast during the 15th century from the Benin Empire. There are many deities of the Esan religion:[56]
Osanobua, the main Edo-Esan god. This name for God was brought over to Christianity and its missionaries, and thus the translation for God in Esanland is Osanobua.
Èṣù, wrongly categorized as the Esan trickster god. This god is shared with Yoruba and Edo myth. The name Èṣù was used as a translation for Satan by Christian missionaries. This is also very incorrect and false. Èṣù is not Satan or Devil.
Osun, the Esan god of medicine. This is where the surname Okosun, or son of medicine, originated from.
Esan Local Government Areas in Edo State
The autonomous clans/kingdoms in Esan land are currently administratively arranged as follows under the current five local government areas:
^Rolle, Nicholas, [5], University of California in Berkeley, Berkeley, October 17, 2012. The aforementioned population data is contentious because there has not been any acceptable population enumeration regarding tribes in Nigeria. Retrieved on 1 November 2014.
^Bendor-Samuel, John (1989). The Niger Congo languages: a classification and description of Africa's largest language family. Univ. Pr. of America. ISBN0-8191-7375-4. OCLC246526136.
^ abVladimir MALYAVIN (31 March 2021). ""Celestial Empire" or "Asia"? Utopian Premises of Modern Politics in the Far Eastern Region". Far Eastern Affairs. 49 (1): 125–140. doi:10.21557/fea.68007695. ISSN0206-149X. S2CID236752197.
^Turunc, Kerem (2003). "The Democratic Shield: How Establishing the Rule of Law Protects Countries from Military Coups". SSRN Electronic Journal. doi:10.2139/ssrn.1291687. ISSN1556-5068.
^Monteith, Sharon (15 October 2020). "The Walking Wounded: "Who We Were and Where We Came From"". SNCC's Stories: The African American Freedom Movement in the Civil Rights South. University of Georgia Press. pp. 222–240. doi:10.2307/j.ctvxkn5hb.15. ISBN9780820358031. JSTORj.ctvxkn5hb.15. S2CID190744811.
^Joseph Inegbenebho Osagie (2014). "Colonial Conquest and Resistance: The Case of Esan People of Benin Province of Nigeria". Canadian Social Science. 10 (4). S2CID55893951.
^Okojie-Boulder, Tinukwa; Boulder, James M.; Okojie, Mabel C.P.O. (2008), "Multicultural Education and Technology Integration", Encyclopedia of Information Technology Curriculum Integration, IGI Global, pp. 599–608, doi:10.4018/978-1-59904-881-9.ch095, ISBN978-1-59904-881-9
^Ezomo, EO (23 May 2006). "Automated acquisition: principles and practice". Lagos Journal of Library and Information Science. 1 (2). doi:10.4314/ljlis.v1i2.35486. ISSN1596-9487.
Nigeria
