ESAN BUSINESS POTENTIALS: THE HISTORY OF MARKETS IN ESAN LAND.

From time immemorial two types of market existed in Esan viz:

(A) Silent Trade:

This was the commonly practiced type of market in every village carrying out along the streets, particularly in front of houses having a wide, ready access. Articles of trade like soap, coconuts, pepper, groundnut etc. were exposed for sale; they were divided up, each division being sold for OGBOLO (Twenty cowries, the smallest denomination of money then).

The seller might be miles away, working in her farm; all she did was to come in the evening to collect her money with the articles that had been unsold. In those days when people believed in the power of ancestral spirits, the justice of the Okoven (MOU) and the sure destruction (vegeance) by "jujus", the moral code was high. The woman exposing her articles for sale merely placed a piece of IDIGUN (god of Iron) in the centre of the container and went her way knowing the sacred respect for this juju would produce the same result as if she was sitting there to see, there was no cheating.  A buyer coming along knew according to sizes that each portion cost Ogbolo; so he or she took what he or she wanted and dropped the equivalent in cowries. It was easy and honest trade - sparing both the seller and the buyer the usual noisy harangue over even the smallest sale.

With Esan not just losing beliefs in juju (ancestral spirits), but through dishonesty that grows with civilization, any seller today trying silent trade by which our grandmothers prospered would get the Idigun itself stolen and sold to scrap-metal dealers.

(B) Open Markets:

In those days of terrible inter-tribal wars when might was right, markets as they exist today were unknown. There was the EKIOLELE - small markets in the village square. As to be expected, only members of the village could attend such markets. It would be suicidal for a woman to leave her husband’s village at Uromi, for instance, to attend a market at Irrua or Ubiaja or Urohi. If she attempted it, she might be caught and made a wife of the captor or she would be sold to slave dealers. In many places therefore the markets were small, primitive and held under trees surrounded by bush to make escape easy in case of raiding by slave traders.

Establishment of Markets:

Two villages, usually bound by Okoven, deciding to have a common market, would come together round about the Okoven, to clear a piece of ground; if they were not already bound by Okoven (MOU), they took would take the oath of friendship and faithfulness, and the market would be established fixing a day for it and also fixing prices at ludicrously low rates to encourage people to attend.

With the gradual cessation of the destructive tribal wars, order crept into Esan life. Markets grew in each of the big districts and to prevent chaos, the leaders had to meet. Fixing of the various market days was one of the few reasons that brought the individualistic Enijie together in the olden days.
It was not easy to see that with two nearby towns putting their markets days on the same day because they would have sufficient attendance to grow or have good trade, hence the Enijie had to meet to arrange the days that only towns that were far from each other have their market days same days because they could not attend each other’s market in any case, e.g Ekpoma and Ugboha on the same day while Irrua, Ebelle and Ubiaja had theirs on the same day. Neither of the combinations could draw the other. Sometimes, a migratory set of people continued to hold their market in their new home on the same day as was done in the original homes. Examples of these are to be found in Ekpoma and Ekpon, Irrua and Opoji - (as close as they are!)

Principal Market Days in Esan:

It will be seen that real thought over prevention of friction was given by our forefathers in arranging the market days in Esan.

1ST DAY OF THE WEEK:

Ekpoma, Ihore, Okhuesan, Ugboha, Igueben, Ekpon etc.

2ND DAY.

Irrua, Opoji, (the nearness did cause friction), Ebelle, Ubiaja, Ohordua etc.

3RD DAY:

Uromi, Iruekpen, Ewohirni (Ofuri), Urohi, Emu, Ogwa, Amahor.

4TH DAY: EDE IZELE OR EDE OWO OR EDE EKEN:

Ewu, Illushi (Ojigolo), Igor, Ewatto, Ugbegun. Ewossa, Egoro, Amahor Waterside.
Each market from the above arrangements was held after four days, that is, every fifth day.

Historical Observation:

Night markets have never been known in Esan. Even after the tribal wars. The distance between the towns was such that night markets could have been quite impracticable. All markets, were held during the day. The large ones were attended as early as possible while markets in the smaller areas were attended later in the day; while Ekpoma and Uromi markets were already full by 11 A.M., Ugboha people start going to the market round about mid-day. But most markets began at about 10 A.M, become full by mid-day; by 2 P.M., people began to disperse for home and  around 5 P.M. it was nearly over.

Today, Ekiolele Market of Uromi, Ekpoma  and others markets in most communities have grown into large commercial markets, buzzing with all kinds of trades and transactions from dawn to dusk everyday.

In Esan Tradition; Prince Doesn't Produce King But King Produces King.

Enijies & Chiefs of esanland

By Prince Kelly O. Udebhulu.

Many a time I have reasons to look in-depth into Esan tradition and have them in writing for our children and posterity.

I use primarily secondary materials from carefully organized articles from Esan historians and writers supported by my personal researches, interactions and experiences with some elders and kings of Esanland.

The Esan people in Edo state is a well organized, closely knitted and highly structured administrative authority under a trado-politico sovereign as one of the peoples who practice the centralized (Gerontological-based) system of ruler-ship besides the government of the contemporary society.

In Esan land, there are traditional laws and taboos that regulate all the daily activities of Esan people. Everyone must obey and offenders are punished severally in line with the existing social- economic laws of the land.

The final arbitration in some disputes like marriage and land is the Onojie (king).

However, for the purpose of clarity, before we proceed on this work, let's make some distinctions as regards the following pertinent questions.

*Firstly, is it customary for a grandson to bury a grandfather in Esan land, when there is a (are) direct surviving son(s)?

No! In Esan tradition, as regards kingship, it is the oldest surviving son that buries his father just as in family cases; it is the oldest surviving son that buries his father. And in case of a senior brother or sister's death, it's next of kin that buries their seniors. It is a taboo for either a senior brother or sister to bury their juniors. Note that Esan Customary Law expects the

Eldest son, morally, to make gifts out of the estate to some of his brothers and sisters next to him in seniority.

*Secondly, is there any way in our Esan tradition for a grandson to inherit the properties or throne of a man or king who has a direct son?

No! Under kingship or family case, it is a complete taboo. Esan tradition bestows it upon the living crown Prince to ascend to the throne after the death of his father. A grandson cannot ascend to the throne except if his father who was a Crown Prince before his death; buried his grandfather with some circumstances.

On the death of a holder of a hereditary title or kingship, the principal actor in the burial ceremony is the eldest surviving son or Crown Prince, though the other children may make contribution to help their eldest brother. It is the eldest son not daughter who performs all the traditional burial rites which of course, will end with the establishment of an altar for his deceased father; he succeeds to his fathers’ title and inherits the entire estate exclusively. Afterwards, coronation ceremony follows.

In Esan, it is only the traditional stool that is Hereditary with some few king maker's titles. That is, there is only one throne in a community, but many chieftaincy titles. Two thrones are forbidden by tradition and not all chieftaincy titles are hereditary.

Where there is no male child to inherit the throne, a brother or any other male paternal ( not maternal) relation of the deceased succeed to the title or throne after due confirmation by the elders of the immediate family and king makers but the deceased properties are shared among his female children. If the deceased made a grant of a gift to any of his children or other person while alive, such property ceases to be part of the estate of the person upon his death, and is excluded from those to be shared among the children.

But where the Crown Prince died before the king death, the next surviving younger brother to the dead Crown Prince takes responsibility and obligation to bury their dead chief or king, subsequently ascends to the throne traditionally. In another circumstances, where the king has only a crown Prince and other children are females; upon the death of such Crown Prince before the death of the king, as it is in Esan tradition, a female child cannot ascend to the throne because there is the myth that a certain family lineage produces the king and no other family does including a female child who is expected to marry outside the family. A brother or any other male paternal of the deceased king succeeds to the throne after due confirmation by the elders of the immediate family and king makers of the Esan community. Note that the first male grandson of the female child may perform the burial rites of his grandfather and pave ways for inheritance of the estate or properties but not the throne traditionally.

IMPORTANCE OF NEW BORN BABY'S NAMING CEREMONY AMONG ESAN PEOPLE.

Prince Kelly & new born baby

By Prince Kelly O. Udebhulu.

In Esan mythology, a new born child's naming ceremony is an event in which the child is given a name or names. Recognizing that a name is an identifier. Comparatively, one of the most important things in the life of every married person is to have a child or children. So much joy accompanies the birth of a child after a 9-month long journey. To the Esan people, a child is a gift from God, and the birth of one symbolizes the coming of good things into a family. "Omonigho" meaning a child is valued more than riches/wealth.

Occasionally, before the birth of a child, some names are jostled about but an important event or circumstance in the family or occasion in the community may be used to name a child born during such an occasion. But in practical Esan tradition, it was unusual for a man to think of a name before the child was born except in cases where the native doctor had already warned the parents that the name of the person that the baby was reincarnating must be given to it.

Esan people, being firm believers in reincarnation, often went to consult the oracle before the actual naming ceremony, either to receive the name of the person being reincarnated or for the child to take up the profession of the man when he was alive. However where this consultation was already made, the name was only known to the family and the child still had to go through the naming ceremony.

Traditionally, when a child is born by a young couple, the practice is to ask the grandfather or great grandfather to send a name. Although the parents of the child can give their own pet names to the child, the name given by the paternal elder of the family supersedes. However, during Christian baptism, Christian names can be added. Recently, Esan names have been used as Christian names.
The Esan traditional naming ceremony is held at the third traditional month after the birth of the baby. Notably, Esan has five days in a week; this means in lunar calendar, two months and half makes three months invariably ( A lunar calendar is a calendar based upon cycles of the Moon's phases-synodic months-, the details of when months begin varies from calendar to calendar, with some using new, full or crescent moons and others employing detailed calculations).

Primarily, family's elders and very close friends gather to pray to God for long life, good health and prosperity for the child and its parents. The elders present the family name to the father of the baby. Oracular consultations and divination may precede this phase. Later on, the main "naming" ceremony occurs. Although the family elders and friends (male and female) are present, the ceremony is usually a mainly female affair.

When all are seated with males on one side and females on the other side of the living room or compound, the mother who is gorgeously dressed for the occasion holds the child.
The eldest male representative of the head of the family says the opening prayers in Esan language with Kola-nuts and drinks. He breaks the nuts and shares them. Subsequently, the eldest female member of the family now takes up the remaining activities of the naming ceremony.

She will ask the mother of the child what she calls the child. The same question is asked seven (7) times. On each of the first six occasions the mother will give an unthinkable name to the child which the other women will reject. In response to the seventh (7th) question, the father of the child whispers the actual name to his wife, who then announces it publicly. In response, it will be greeted with blessings for the baby, and the those present will chorous: "O RETO (He or she will live long with it).

 Note that all Esan names have meaning and so this day was the appropriate day for relatives and friends or enemies to tell the parents what they thought of them. Anybody wishing to give a name carried the baby and did so. It was not Esan custom to give monetary presents by those wishing & to give-names; this obviously is a borrowed custom probably from other traditions outside Esan land.
Applicably, if the woman was still living where she delivered, outside her home, it was on this day she returned borne. That night custom decreed that she went to ' greet her husband with the baby' and she slept at Odugha!

It is interesting to know that on the day, particularly if she was the only wife, and not with her own parents, the woman had to begin to fend for herself: she could then go to the pond for water or farm for wood - early ambulation modern doctors preach to quicken involution.

Archaeologically, nothing like naming ceremony on the seventh day in Esan history and no husband touches a woman's food during her menstrual circle or after birth until she is dried though modernization influences nowadays.

Payment of Bride Price under Esan Tradition: It's Importance.

By Prince Kelly O. Udebhulu.

In Esan tradition, a woman is said to be unmarried until the man pays her bride price even though they are both living together with or without children already. In Esan tradition, the woman is not allowed to bury her father as a married daughter when he (father) dies until the man pays her bride price. She is not allowed to present any man as a husband or a man to perform the role of an in-law during her late father's burial ceremony.

In our understanding, marriage also known as matrimony is a socially or ritually recognized union or legal marriage contract between two individuals that established obligations and rights between them and their children and in-laws. We have different types of marriages but the most common types under tradition are the monogamy ( one man with one wife) and polygamy ( one man with several wives).

In Esan dictionary, bride price, also known as bride "token" is an amount of money, property or other forms of wealth paid by a groom or his family to the parents of the woman (bride) he has just married or is just about to marry. It is one of the highest honors confirming a bride’s value and womanhood; giving the husband the full traditional or customary rights to the sexual, economic, or procreative powers of his wife.

In Esan traditional marriage, it takes two major stages; the introduction ceremony and the payment of bride price or engagement ceremony. The "introduction ceremony" is the first phase. The families of the intending couple formally meet for acquaintances and assert their consent to the proposed marriage. List of requirements for the payment of bride price is given to the man's family. Some are done in a living room setting with strictly the nuclear or immediate extended families in attendance.

The payment of bride price or engagement ceremony which is the second phase takes a bigger look that the previous as the would-be in-law comes with the itemized requirements given to them during the introduction ceremony. it is merriment galore after all conditions and engagement of the bride and groom according to the Esan tradition took place. This merriment aspect of it depends on how and manner the celebrants organized or wanted it.

It is worthy of note that as a result of the various beliefs on bride price payment, there is a question whether bride price is a necessity or importance under Esan people's tradition?

A thing is said to be necessary when it is a requirement or it is essential, while it is referred to as important when it is of great significance or value. Many may agree that it is a necessity because various cultures have made it a requirement for getting married to a woman, and others will say it is important because without it, no marriage has taken place and people will label the girl “cheap”, and it also shows that the man values the girl and therefore, appreciates the parents of the girl through the payment of the bride price; but I tell you this day that though it turned a necessity but it is importance under Esan people's tradition.

Bride price is an important aspect of marriage tradition in Esan land. It is a token that highlights a degree of commitment and chivalry in a man and shows he does not only value his bride, but also holds a high regard for her family.

However, Bride price does not in any way equate the worth of a woman. In Esan tradition, no amount of money can buy a daughter; her value is inestimable in human terms. Esan people value their children, male or female, this is why unlike some other traditions; the bride price is very low. A calculated message to the groom that they do not sell their daughter and she is still considered a family daughter even though she is married, hence the tradition that at death, the corpse of Esan woman is returned to her family to be buried with her ancestors.

Also, as the bride price signifies the beginning of a marriage, it is as well depicts the end of that marriage, as the bride price is usually refunded to the man (husband) when both or either the woman or man is no longer interested in the marriage. In Esan tradition, a marriage is not reckoned to have ended until the return of the bride price has been acknowledged, signifying a divorce.

Conclusively, every man who intends getting married should fulfill his obligation by paying the woman’s bride price. The bride price is a price that every man should pay before he gets married to his proposed wife or a woman living with him though they have child or children already. To say you are married, you must have paid the bride price of the woman. Bride price is cultural, traditional and even biblical.

...to be continued.

The Important of "The Iruen" (Clothing ) Ceremony Among Esan People.

By Prince Kelly O. Udebhulu.

Esan has a very rich tradition and cultural festivals. Masquerades' dancing and other ceremonies through which the people dedicate themselves to God, purify both the land and people, initiate men or women into various age-grades, marriage ceremonies and annual family/clan get-together. Whichever event, it is always colorful.

One of the most profound and enduring is "Iruen" (the platinum age rite of transition clothing) ceremony.

Though with little variant in Esanland. It is a scintillating transition to the platinum age group.

It involves both male and female. Females are recalled from where-ever they got married, to join this wonderful age.

Key amongst the reasons is to celebrate their longevity and to take care of them as family clan. And after their death, bury them in the ancestral tomb.

It is often not done in group. The celebrant male or female chooses a date suitable to them. 
 The ceremony is breath-taking, during which the celebrant will reap a flamboyantly woven wrapper; do what looks like a last home stretch procession around each houses that constitute his or her homestead and from one clan to another announcing his or her platinum's status to the public and receiving cash gifts from appreciative well-wishers.

Iruen (clothing) ceremony is a critical milestone in Esan land. The ceremony is highly celebrated across Esan land due to its common significance. It is performed by both male and female who has attained this crucial platinum age and possibly with children. To migrate into the Edion group in the village's hierarchical age grouping (most senior citizens), there are limitations apart from being qualified by age, one must have performed the burial ceremonies of one’s late parents and did the Iruen ceremony before being accorded an Odion Status.

The nature and customary requirements of the ceremony vary from phase to phase, depending on “common hardship and necessity”. The central significance here is that it is considered to be a thing of happiness to attain the age required for the ceremony.

As regards the male, once he successfully performed this rites, the social status of the celebrant within the community changes. Whatever providence holds, from then on he is strictly regulated by certain laws calculated to make him live honorably for the rest of his or her life. He could be made the Odionwele if he becomes the oldest man in his village.

...to be continued.

ANCESTORS' CONNECTION TO THE ADMINISTRATION OF ESAN KINGDOM.

HRH, EIDENOJIE 1, ONOJIE OF UROHI KINGDOM

By  Prince Kelly O. Udebhulu.

To the Esan people, the ancestors are disembodied spirits of people who lived upright lives here on earth, died ‘goodʼ and natural deaths, that is at a ripe old age, and received the acknowledged funerary burial rites.They could be men or

women. Under this understanding, not all who die become ancestors, but those that meet the above conditions while alive and after death.

The system of governance among the Esan people is highly structured hierarchically.. At the top of the hierarchical ladder in each of the kingdoms in Esan land is the king known as the Onojie. He is compared to the General Manager in a modern organisational setting. His administrative organisational structure consists of chiefs known as Ekhaemolen (traditional council of chiefs).

These are in turn followed by Communal/Village heads known as the Odionwele (the eldest male in the Village made up of many quarters). Next in line on this hierarchal ladder is the Odion, which is the head or leader of each quarter known as "Idumu" making up the village, followed by the Omijiogbe (eldest male in an extended family setting comprising of husband, wife/wives, children, brothers, unmarried sisters and their families) and at the bottom of the ladder is the father in a nuclear family known as Aba (father). Sometimes, the Omijiogbe could also be called "Aba mai" (our father).

In Esan village or clan, there are different groups based on age (Otu) and there is also a clear division of labour among the different groups. The group of elders known as "Enedion" constituted both the executive, legislative and judicial arm of the community. They are responsible for determining and educating the members of the village on the traditions and customary laws that govern the people, enforcing these laws and punishing offenders in line with existing criminal, social and economic laws of the land.

The next in the age grouping are the "Igene". This group controls the communal works department, maintains the internal security and defense of the community from peripheral hostility. They majorly execute absolute actions and decisions of the Enedion forcefully or otherwise. The least in the age groupings are the "Egbonughele", who are responsible for maintaining environmental sanitation in the community.

It is important to note that power and authority are delegated to the Odionweles/Enedions by the Onojie to act on his behalf, in ensuring that the customary laws and traditions governing the people in the land, are adhered to and offenders punished.

Just as we have constitutional law in the contemporary society, there is a myth among the Esan people, the "Elimin" ( ancestral spirit) that are organic to the myth of creation. In this way, they function as the major stabilizer of the people’s destiny and ways of life. Traditionally, they are ancestral spirits who periodically visit their living forebears in spirit forms. Their visits are regarded as spiritual interventions to the world of the living and as a result are highly venerated. It is a symbolic resurrection of the ancestors. The ancestors are believed to be around the living to protect and guide his people.

“For the Esan; ‘edion are yu ebha yieho" (it is only the ancestral spirit’s eyes that die and not his ears).

The use of "Uhure" (Sacred stick) by the Odionwele in every community draws inference from the above.

As a matter of fact, Esan don't worship ancestors. They worship the God of their ancestors. Eg. I am the God of Abraham, Issac and Jacob as in the bible.

"Elimin na tor, na khale, na kpekhia" ( If ancestor reached three years) they turn to saints.

* Uhure is a Family Personal Deity.

*Okpo (Mantle) comes in different forms and authority.

Esan because of their structured tradition, operate a well structured Capilary Democratic system, based on age groups.

It is under this belief that administration becomes easy which is respect for the customary laws and traditions governing the people in the land.

In Esan communities, individual at every stage of life has a series of duties and obligations to
one another as well as a set of rights; things that he or she could expect or demand from other individuals as well as welfare and security issues. It is in line with this that entry into these age grades (Otu) through some traditional rites are considered for men. Age is a most important factor determining the extent of rights and obligations in Esan kingdom.

In a nutshell, the administrative management of the Esan kingdom is the principles of "Akugbe-ole-ahu" (Unity is strength, Espirit de corps) and "Okpamakhin" (we are the same). It is a structured hierarchical administration of peaceful co-existence in an average Esan person`s present day contemporary life whether living in or outside Esan land.

...to be continued

ESAN TRADITIONAL MARRIAGE & TABOOS.

A Prince Kelly O. Udebhulu Cultural Heritage's Review.

Esan people value their children, male or female, this is why unlike some cultures; the bride price is very low. The payment of bride price is vital to the conclusion of marriage notable under Esan native law, which like any other customary law marriage in Nigeria; it is recognized under the Marriage Act.

The impression being that Esan people do not sell their daughters in marriage, the requested amount for bride price is usually meagre; 24 Naira (representing 24 cowries or British pounds used in the pre-colonial and colonial days). A huge sum is usually presented these days, from which the prominent members of the bride’s family would remove a small amount and refund the balance to the groom for his wife, their daughter`s up keeping.

A calculated message to the groom that she is still considered a family daughter even though she is married, hence the tradition that at death, the corpse of Esan woman is returned to her family to be buried with her ancestors.

We have two major types of marriage in Esan Land:

-Monogamy- A marriage of one man to one woman,
-and Polygamy- A marriage of one man to two or more wives.

Marriage also known as matrimony is a socially or ritually recognized union or legal marriage contract between two individuals that establishes obligations and rights between them and their children and in-laws.

However, the concept of marriage is not a new practice and it has been a part of our society since ancient times. Marriage is a universally accepted social institution, but the types of marriages practiced in the world can be diverse. Different societies and cultures have different religious beliefs and practices for the recognition of a relationship.

In the days of our fore-fathers in Esan tradition and culture, a woman married another woman (Stylish lesbianism) but the only different to the modern day lesbianism is that the wife (woman) had children through a calculated and arranged mechanism and channel whereby an opposite sex visited nocturnally or vice-versa in a more clandestinely MOU with the husband (woman) and children from the wife answered the husband 's (woman) name as surname. Not adopted children as in the modern days lesbianism. It mainly happened then under a scenario whereby an acclaimed wealthy woman in the community happened to be a barren woman and she decided to have children of her own so that her lineage continued after her demise.

It worthy of note that all due responsibilities and accountabilities as a wife and husband with the exception of having sexual intercourse abound in this type of marriage.

Just as it is difficult to ascertain the actual opposite sex who fertilized the wife of a barren man as often happened under and after a mutual family rite (ritual) that allowed the said wife of a barren man to extend her legs to outsider besides her bethroted husband, so it was under the practice of woman married woman in those days in our history.

Traditional marriage is usually an arrangement between two families as opposed to an arrangement between two individuals. Accordingly, there is mutual requirement from the bride and bridegroom to make the marriage work as any problem will usually affect both families and strain the otherwise cordial relationship between them.

The man usually pays the bride-price and is thus considered the head of the family. Adultery is acceptable for men, but forbidden for women.

Marriage ceremonies vary among Esan Clans.

Prior 1897, girls were generally regarded as ready for marriage between the ages of 15 through 18. Courtship can begin among the individuals during the trip to the river to fetch water or during the moonlight play – EVIONTOI.

Sometimes parents actually go looking for a wife or husband for their children. This led to the BETROTHAL SYSTEM where marriage were conducted with or without the consent of the individuals involved. Sometimes such betrothal, took place when a baby girl was born. Suitors would begin to approach the parents by sending a log of wood or bundle of yam to the parents of the child. You are likely to hear statements such as -" Imu' Ikerhan gboto"-I have dropped a log of firewood. When a boy decides to get married and the parents have accepted the bride as a prospective daughter-in-law, messages go up and down between the two families. This is called IVBUOMO-SEEKING FOR A BRIDE.

Series of investigations are conducted by both families - about disease, scandals and crimes which may affect the families. The term of the marriage which of course may include the pride-price would be settled in some families. Gifts for mother of the bride and IROGHAE- members of the extended family would be part of the settlement. Then a date would be set for the ceremony which would take place in the home of the woman's family. This was called IWANIEN OMO in the old days the go-between for the two families must be somebody well known by both families. There would of course be a lot of merriment on the day of marriage when the bride and the bridegroom are presented openly to the two families.

Kola nuts and wine are presented. The OKA EGBE of the woman's family would normally preside over the ceremony. Prayers are said and kola nuts broken at the family shrine. Rituals vary from family to family. The woman always sits on her father's lap before she is given away. Amidst prayers, laughter and sometimes tears, the woman would be carefully hoisted on the lap of the OKA EGBE of the bride's family.

Many years ago, the woman would be sent to the bridegroom house about thirteen days after IWANIEN OMO and gingerly hoisted either on her husband's lap or the OKAEGBE of his family. They are done immediately nowadays in the home of the bridegroom. The bride, now known as OVBIOHA would be led by her relatives to the husband's house with all her property meanwhile the family and friends of the bridegroom are feasting, drinking, singing and dancing while waiting for the bride to arrive.

As the family and friends of the bridegroom awaits the OVBIOHA, messages will arrive suggesting that there are UGHUNGHUN-barriers on the road. The bridegroom has to remove the barriers by sending money to the party, bringing the wife to him or else the wife will not arrive. As they approach the house of the bridegroom, you can hear the echo of OVBIOHA GHA MIEN ARO-ARO, meaning “Bride! Be proud/ the Bride is proud." Arrival at the bridegroom's house is immediately followed by the ceremony of IKPOBO-OVBIOHA-washing of the bride's hands. A bowl of water with money in it would be brought out. A woman in the groom's family, sometimes his senior wife would bring out a new head tie, wash the hand of the Ovbioha in the bowl and dries her hand with the head tie. Both the new head tie and the money in the bowl belong to the bride.

A few days later, the bride would be taken to the family altar and prayers are said for her. She undergoes what is called the IGBIKHIAVBO ceremony-beating of OKRO on the flat mortar. This would be followed by a visit by the bride's mother-in-law and other female members of the family to the newlywed, if they are not living in the same house. She would demand the bed spread on which they both slept when they had their "first sexual relationship" after the wedding and if the bed-spread was stained with blood, the bride was regarded as a virgin and as such she would be given many presents including money. If it is proven that she was not a virgin, then the preparation for the ceremony of IVIHEN-OATH TAKING ceremony would be set in motion.

First, she has to confess to the older women, the "other men" in her life before she got married. The husband would never be told any of her confessions, then, she would be summoned to the family shrine early in the morning, without warning to take an oath of FIDELITY, FAITHFULNESS, TRUSTWORTHINESS, HONESTY ETC, to her husband and family. This ceremony is the equivalent of the oath people take in the church, mosque or marriage registry. Once the oath taking ceremony is over, she would be fully accepted back into the family and immediately becomes married not only to her husband but to the family and sometimes to the community.

Christianity, Islam and Westernization of today have weakened the Edo traditional system of marriage. The traditional ceremony is sometimes done the same day with many of the rituals avoided in the name of Christianity or Islam and many women would rather die than take the oath we described above. It was the oath that kept Edo women out of prostitution for many years; thus making the Edo women in general to be regarded as very faithful, trustworthy, honest with strong fidelity to their husbands making neighboring tribes want them as wives. It also made divorce on the ground of adultery, less common in those days.

TABOOS WHEN YOU MARRY AN ESAN MAN.

There are "don't and do" in Esan marriages but some are enumerated below.

When a woman is married to an Esan man, it is an abomination for another man to touch her wrapper, else it is considered as though she has committed adultery unless the married woman shouts at the man or reports to her husband.

– When a woman commits adultery, she will loose her children and her life as repercussion for the abominable act unless she confesses and as restitution, she is striped completely unclad, her head is shaved, a part of her private part is shaved, one of her armpits is shaved and both of her hands are tied behind her, while a basket full of trash is placed on her head. She is then paraded around the community by other women.

– If this is not done and the woman goes ahead to cook for her children, her children will die one after the other including her. If she also confesses to her husband and out of love or pity her husband conceals the confession, he will die within a week, if he eats a meal cooked by the woman.

– It is a taboo for another man to cross an outstretched legs of a married woman else it is considered as though she already had s*x with the man.

– A married woman can not steal her husband’s money in Esan land as it is seen as an abomination. She must tell him about it.

– It is considered an abomination for a man to sit on the matrimonial bed of an Esan couple as it is seen as a taboo.

– It is also an abomination for a woman to spit on her husband under any circumstance. If she does, she must sacrifice a fowl to appease him but the man can bathe his wife with his own spit.

– It is seen as an abomination for an Esan man to use the same bathing bucket with his wife but due to widespread Christianity, this taboo has almost gone into extinction.

– The husband of a woman who just gave birth must stay away from her sexually for three months as she’s considered unclean because of the after delivery blood she discharges.

On list of requirements to marriage, contact your would-be in-laws as it varies from family to family.

Ref: Dr. C. Okojie.
J. Joy.
Esan historians.

HISTORY OF URHOHI (UROHI) MADE KNOWN.

     

Prince Kelly O. Udebhulu

A Prince Kelly O. Udebhulu Cultural Heritage Point's Review

It will serve a useful purpose to remember right at the onset that there are two parts to every Esan district: the royal family and the common people. They were quite distinct, for nearly all the ancient ruling houses came from Benin City or its suburbs. The head of the ruling houses was and still is, the ONOJIE, who with his family, servants and brothers inhabited EGUARE, the administrative CAPITAL of the district.

Another important thing an enquirer must take notice of is the use of the word BROTHER by Esan people. It can mean anything from a male blood relation to a very good friend.

Secondly OBA's SON can mean a BINI and, in fact, it was recently, a common thing for any Bini, outside the city, to describe himself as the OBA's SON!

HISTORY:

The correct name is UROI.

Until the later part of the thirties, Urhohi which the then British Administration referred to as Urhohi Village group had no intercourse with even the nearest district of Ekpoma let alone the rest of Esan: Urohi people had always regarded themselves as being Benin if one remembered what happened after the Idah War of 1516.

As the Benin warriors were returning home from the war front Oba Ozolua had wisely decreed defensive posts at strategic spots along the main routes through the old Esan country: some powerful defensive medicines were planted in flat wooden containers (Uro) with soldiers ostensibly to guard these defensive fetish weapons.

These military out-posts developed into communities later that went by Uroh in Uzea in the North-East, Uroh, down South near the River Niger and Urohi, in the extreme Western end of Esan.

Until the coming of the British made travelling safe, no Urohi man visited Ekpoma, Opoji or Egoro with which communities Urohi was constantly in a state of war. Also until the construction of the Native Administration road which was more of a foot path through the impenetrable jungle, from Urohi through Ukpoke to Ekpoma, Urohi was isolated and insular even though Urohi was on the old routes most Benin Traders took to Esan.

The place was heavily forested, rich in Iroko, Mahogany and Obeche, very fertile and the people were excellent farmers. Hunters and gatherers, like Urhobos, traders etc. settled along River Ossiomo and on the fertile farm land. All the interests of these people were towards Benin to which it was easier and safer to evacuate their products through nearby Uhi. The Ossiomo River formed an effective boundary limiting Urohi to the Esan country.

It is reasonable to believe that the captain of the Benin warriors left to guard the defensive Uro, called Oseighelen or his heir called Irenlen, gave rulership of the community who later according to Esan .custom came to be known as Onojie. It is, also reasonable to see how this original settlement became Eguare with a 1963 population for 1556.

2. EKOMIJIE: (205).

This came·from the Eko or camp of Omijie, the first son of Urokuyuwa, a Benin man; this man first settled in Idomotien. Eribo was the Uko Oba (Oba's representative) who returned to Benin leaving Urokuyuwa as his deputy).

3. OHOGHO (610).

This village was formed by some Benin warriors, thus, becoming one of the earliest settlements. Here is the seat of the Oshodin that takes care of the Onojie's harem and like the rest of Esan, it was his duty to "Baa Igben” that is place one of the Onojie's Ivie necklaces around the neck of a desired woman, single or married. Once this happened the woman automatically became the wife of the Onojie.

4. EBHOUKHURE (347).

Some of the Benin men who came to settle the Urohi - Uhi land dispute, founded this community in an area where sugar cane (Ukhuere) grew luxuriantly. The original name Idumedo had been eclipsed by this produce.

5. OHON.

Like all the settlements of Urhoi, the founders of this village came directly from Benin or nearby Uhi. Here the Iyasele of Urhohi is found and Eribo of Urohi, Late High Chief Amasowoman Abraham Udebhulu (1912-1979)- the biological father of Prince Kelly O. Udebhulu and others.

6. UROHINAEGORO (383).

This place was founded by Benin people from Uhi and some fugitives from Egoro which got decimated about the same time Ikhatenmen and his group were forced to flee further into the jungle. Many of these people belonged to the hardy groups that withstood the onslaught.

7. EKHUELE.

This place was founded by some of the original Benin warriors under the leadership of Ekenuhan. The name has nothing to do with Ekhuele Khanoba of Ekperi. The name came 'from Akhue (for marble game) which abounded in the area.

Because of the fertil ity of the land and the remoteness from powerful rulers and marauders, farmers and hunters founded many subsequent communities that went by the name of Ago, Eko, like Ebutemetta camp (263) Okenauwa or Ago Uwa (805), Ageni from Ago Eni which was founded by elephant hunters who getting tired of the long and hazardous trips to Urohi jungle finally settled there.

From the-heterogeneous mixtures of the settlements, even the adoption of Esan custom following the establishment of Ekpoma Native Court, has not been able to weld them together in the true Esan way and with no ties of kinship inter-marriage within the same Idunmun is the practice. Exogamy is practically alien to Urohi!

As pointed out already, after the establishment of Ekpoma Native Court in 1905 and fixing of the old Benin - Esan boundary, Urohi was forced into some positive union with Esan, though in practice it was more at tune with Benin; thus Esan did not know anything about Urohi Enijie. Until 1931 when the all powerful Ishan Council was abolished Imadojiemum (1909 - 1946) District Head (D.H.) of Ekpoma - Egoro - Opoji District, ruled Urohi. But today, Urohi is a virile component of Esan West Local Government Area and fully integrated with all Esan activities and custom under an enlightened Onojie - His Highness Oguamere 11 like his jovial forebear, Oguamere 1.( Now, HRM Aidenojie 1, Installed January 20, 1996)

*Prince Kelly O. Udebhulu is one of the prominent indigenes of Urhohi in today's Esan west local government of Edo state, Nigeria.

REF: (pop. 1953 - 2385; 1963 - 4165)

DR.CHRISTOPHER.G. OKOJIE, OFR, DSc (Hon)

PROFILE OF PRINCE KELLY O. UDEBHULU

PRINCE KELLY O.UDEBHULU

Prince Kelly O. Udebhulu is a trained  Investigative Journalist from the AIU (USA), an alumni of CEDAG and a prolific writer, a blogger and special correspondent to news media internationally and a politician. He resides in Europe.

 Born to the family of Chief A. A. Udebhulu of Ohon-Urohi, Esan West L.G of Edo State, Nigeria.

 Chairman/President, Vicuma Nigeria Limited, a construction & investment services firm
Married with children, Christian, socio/cultural crusader, as a politician, he was the social media director to Chief (Dr) Francis Inegbeniki, APC`s  Edo Central Senatorial candidate in the 2015 Nigeria general election.  Presently, Director, media & publicity; APC Spain Chapter.  APC Leader, ward 8, Esan West L.G.  Founder and foundational President, Esan National Congress, Spain Chapter.  Europe Coordinator, Global Network for Change in Nigeria (GNCN). Secretary General, Seven (7) man Committee on All Matters, Esan Akugbe Worldwide with headquarter in Frankfurt, Germany.



To God be the glory!

ILE-IFE: Ifa oracle set to choose next Ooni.

late Ooni of Ife

The next Ooni of Ife will, no doubt, emerge according to the dictates of the Ifa oracle. In Yorubaland, divination gives priests unreserved access to the teachings of Orunmila. Though, the respective ruling houses have indicated interest in occupying the throne as prospective candidates are not resting on their oars to emerge the next Ooni

he kingmakers, have over time, been guided in the process of selecting the Ooni of Ife in the past. Guided by Ifa, the king-makers in Ile-Ife are expected not to go against the dictates of the divinity. The Ifá divination rites provide an avenue of communication to the spiritual realm and often times, the king-makers consult Ifa before it makes any pronouncement on who occupies the Ooni throne.

Failure by the king-makers to consult with Ifa often results in the untimely death of the occupant of the throne. Remarkably, Ifá is practised throughout the Americas, West Africa, and the Canary Islands, Azores, and Madeira, in the form of a complex religious system, and plays a critical role in the traditions of Santería, Candomblé, Palo, Umbanda, Vodoo, and other Afro-American faiths, as well as in some traditional African religions.

THE exit of Oba Okunade Sijuwade as Ooni of Ife has created a vacuum which would be filled by a worthy successor. The late Sijuwade emerged the 50th Ooni of Ife in December, 1980 and ruled the ancient city of Ile-Ife for 35 years.

Ruling houses:

He died at the St. Mary’s Royal Hospital in Paddington, London, after a brief illness in July, 2015. There are four ruling houses where the Ooni of Ife could emerge. They are: Osinkola, Ogboru, Giesi and Lafogido but the odds seem to be in favour of the Giesi house. Already, the Giesi Ruling House, in line with standing rotational arrangement of the 1957 Chieftaincy Declaration after the demise of Oba Sijuwade, has set in motion plans to present qualified persons to the king-makers.

Members of the  ruling house have met at the family compound at Agbedegbede Lane in Ile-Ife to receive the report of its selection screening committee. The committee, it was gathered, submitted its report to the head of the family, Prince Modupe Fadehan. But interestingly, the likely successor will emerge after the king-makers must have sought the divine guidance of Ifa oracle.

In addition, the Ifa oracle would be consulted on the choice before the final ratification by the chief priest. Before now,  the king-makers were advised to guard against manipulating the emergence of the next Ooni of Ife. A chieftain of the Peoples Democratic Party, PDP, Chief Bode George, who is the Atona Oodua of the Source,  recently, appealed to them not to allow politicians use their influence to choose the next Ooni.

Similarly, former President, Chief Olusegun Obasanjo threw his weight behind George.

Selection process:

Obasanjo said it was imperative for the king-makers to  choose  the rightful, God-fearing person to occupy the throne even as he called for a hitch-free selection process that would produce the next Ooni. Some unnamed politicians are said to be scheming to manipulate the process for their preferred candidate to emerge as the next traditional ruler in Ile-Ife.

Ifa worshippers call on govts for recognition.

Meanwhile, Ifa worshippers have called on government at all levels to set aside a day for celebration of the traditional festival, as it obtains in the Islamic and Christian religions.

This was the crux of the matter at the 2015 Isese Day Celebration of Isese Parapo and International Council for Ifa Religion in Egba district, held in Abeokuta, recently with the theme” The importance of government in Ifa religion.” The Ifa traditionalists who converged on their praying ground at Oke-Aregba area of the state capital,stressed the important roles traditional religion plays in the socio-economic and political development of any nation.

They appealed to government at all levels to give the much-needed support and legal recognition to traditional religion, with a view to enhancing harmony, peace and stability in the country. The Guest Preacher at the occasion and the Erinmi Ijo Orunmila Adulawo of Egbaland,Chief Ifasola Akanbi, in his sermon said that traditional religion had been in existence for long.

Traditional religion:

He lamented that government had left out traditional worshippers in its scheme of things, especially in any of its organised religious activities. Akanbi also appealed to the current administration in the state to consider the declaration of a public holiday, preferably on August 20, for the annual commemoration of the traditional day, as it is in Osun State.

He equally appealed to media practitioners, as well as security agencies in the country, to always do a thorough investigation whenever they apprehend ritualists who are tarnishing the good image of the genuine traditionalists for their selfish ends.

OONI of Ife Oba Okunade Sijuwade’s burial. A chief that live and die with the king. Ife tradition

Chief Abobaku

OONI of Ife Oba Okunade Sijuwade’s burial has been put on hold after a man elected to be buried alive with the monarch absconded unwilling to be the one to keep the king company in the afterlife. Unconfirmed reports from Ile-Ife indicate that the designated person to be buried alive alongside the monarch, known traditionally as the Abobaku, took to his heels for dear life…see the photo of the running man below:

In Ile-Ife culture, the Abobaku is a person selected by the traditional chiefs to live and die with the king and is treated well and showered with a lot of care and gifts while alive. Apparently, the incumbent Abobaku ran away following the confirmation of the death of the Ooni earlier this month. Despite denials of the death by the Traditional Royal Council of Ife, he refused to wait for confirmation and has been at large ever since.

According to Yoruba tradition, a king does not die alone and his burial rites include being buried with other people. An Abobaku lives his life for the king and is buried alongside the monarch. In the authentic tradition, just as there is a lineage that becomes king, there is also always a family dedicated to the ancient belief of dying with the king. It is not yet clear if the Traditional Royal Council will go ahead with the funeral following the disappearance of the Abobaku.

Earlier this month, the traditional authorities in Ile-Ife said that there will be no human sacrifice involved in the burial of Oba Sijuwade. Apparently, Oba Sijuwade abolished human sacrifices when he was still on the throne and was said to have appealed to the gods to help put a stop to human sacrifice, describing the act as barbaric, callous and inhuman.

Prominent Ifa priest, Chief Ifayemi Elebuibon, confirmed the abolition of the practice, adding that what will happen instead is that the cows will be dressed up to make them look like humans. Oba Sijuwade, 85, was the 50th monarch of Ile-Ife believed to be cradle of Yoruba civilisation and the ancestral home of all Oduduwa’s offspring. 

culled from alexreports.

Widowhood: Effects & Recommendations of widowhood practices in Esan People`s Culture.

Weeping woman

By Prince Kelly O. Udebhulu.

Women in Esan land are meant to suffer stressful situation when the husband dies, this stressful situation makes the women to suffer a lot of emotional, physical, mental and spiritual problems during and after the burial ceremony of her late husband. The widows do not enjoy the best of health due to pressure of conforming to widowhood practice. A lot of possible punishments or sanctions placed on widow by the community make it difficult for women to express their view point in widowhood.

Some of the practices widows are meant to pass through on the loose of the husband exclusively executed by other married women in the family or community are;

• ·     Drinking of remains of bath water used to wash the husbands corpses in some instances or place hands on the dead husband`s forehead to make oath if she was a party to the cause of his death, if she will deny his children or family access to the late husband`s estate or wealth, that the adverse effect of repercussion befalls upon her.
• ·     Mourn her husband death for about three to twelve month depending on the ethnic community.
• ·     Widow is not allowed to bathe, clean her surrounding during mourning period, on rare cases once bath a day.
• ·     The widow is not allowed to fetch water, cook or go to the market. This period can last up to three months or a year depending on the community and the widow is forced to depend on others.
•   Hair Cut:    This includes hair scraping. It is intended to make the woman unattractive since the hair is said to be the woman’s crowning glory.
• ·    Disinheritance:  This denies the wife the right to inherit or own property. In-laws force the widow out of her home, leaving her with no means of shelter or support for herself and her children. Worst scenario when the deceased children are minor, the full control of the deceased estate and wealth are under the late husband`s family control pending when the children are adults.
•       The widow is forced to wear black or white and is made to go through routine crying, whether or not she likes it.
• ·      The widow washes in the stream, her mourning clothes are burnt and she is forced to walk back home without looking back. This is done to supposedly block the link between the living and the dead. 
• ·     By making the widow sit on the floor or mat, this is to emphasize her apparent fall in status formerly bestowed upon her by her late husband. 
• ·     The widow is seen as defiled and capable of defiling others. She may not be touched or receive a handshake during the mourning period.
• 
  

    The following recommendations can assist us;

• ·     Do not starve widows and their children during & after mourning period.
• ·     The right of inheritance should be geared to the widow and her children not the reverse were deceased family have overwhelming control.
• ·     Join forces from every sphere of the community to modernize or adjust the harmful practices on widows through re-education campaign for women`s right.
• ·     Writing of “will” when the family is actively in force.
• ·      Building of mutual relationship between and among in-laws.
• ·      Quick and transparent communication between the wife and husband family when the husband fall sick or at life- risking adventure.
• ·      Display of absolute sincerity on the part of the wife before the husband`s family.
• ·     Inter-marital conflicts must be minimized among marriages in a family, community and friends, etc.

When we adhere and practice the above recommendations, a bright light of hope emerges to the ever-existed widowhood practices in our community.

Esanokpebholo, Akugbe Ahu!!!

Prince Kelly O. Udebhulu.

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