Esanland in the Context of Modern Development Planning in Nigeria
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Widowhood in Esanland
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 25, Issue 5, Series. 1 (May. 2020) 06-17 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Widowhood in Esanland Thomas Oseyi Ebhomienlen Corresponding Author: Thomas Oseyi Ebhomienlen ABSTRACT Biblical accounts reveal that the office of the Deacon was created for the purpose of handling the benevolence ministry in the New Testament Church (Acts 6:1 - 3). By benevolent ministry we mean a deliberate action geared towards a generous care for the widow within a giving community. This office, over time, changed to “serving table” which in the present day Church has assumed diverse nomenclature: Mass, Thanksgiving, Eucharist, Fellowship Meal and Holy Communion, to mention a few. Today, the act of deliberate generous cares for the widow within the Church, particularly the Anglican Communion in Esanland, has been said to be of low priority, far from the New Testament‟s level. This study articulates the benevolent ministry of deliberate love and care for widows by Jesus Christ and his early apostles. This was aimed at re-enacting the New Testament model of pastoral love and care. The research examined the plight of widows among the people of Esan. Particular attention was given to Ihumudumu and Ujoelen –Ekpoma, both in Esan West Local Government Area; Uromi in Esan-North-East; Ubiaja in Esan South East and Amahor in Igueben Local Government Areas, all in Edo State. Historical, phenomenological and descriptive methods were adopted for this study. Two hundred respondents were randomly selected within the Local Government Areas in Esanland. -
Succession Under Esan Customary Law in Nigeria: Grounds for Disinheriting an Heir from Inheriting His Deceased Father’S Estate Under Esan Customary Law
www.ijird.com August, 2018 Vol 7 Issue 8 ISSN 2278 – 0211 (Online) Succession Under Esan Customary Law in Nigeria: Grounds for Disinheriting an Heir from Inheriting His Deceased Father’s Estate under Esan Customary Law Paul Okhaide Itua Senior Lecturer, Department of Commercial and Industrial Law, Ambrose Alli University, Nigeria Abstract: In Nigeria, there are three main ethnic / tribal groups; these are Hausa - Fulani, Igbo and Yoruba. Apart from these major ethnic groups, there are about 371 (three hundred and seventy-one) other ethnic groups with diverse languages and phonological structures, which are some time noticeable even within the same socio cultural setting. Majority of these ethnic groups share a lot of historical and deep cultural relationship between them as evidence mostly in the application of customary law that regulate their private life on one hand and the relationship that exist between them on the other hand. Apart from these rules of customary law, the common law and statutory law equally plays a major role in the regulation of these relationships. Some time these rules of customary law are subjected to certain test as prescribed by the common law and the statute in other to determine their validity and applicability. These regulatory mechanisms, also apply to the people that constitute Esan ethnic group. They presently occupy Edo Central Senatorial District consisting of five local government areas in Edo State of Nigeria. Historically they share cultural relationship with the Edos in the area of customary law, however with some noticeable differences in its application in certain areas. One of such area is succession. -
The Nupe Invasion of Esanland: An
The Nupe Invasion of Esanland: An Assessment of its Socio-Political Impact on the People, 1885-1897 By Dawood Omolumen Egbefo Ph.D Department of History and International Studies IBB University, Lapai, Niger State, Nigeria E-mail: [email protected] M-phone: 08076709828/08109492681 Abstract One of the major problems facing most ethnic groups today is the religion of their past by historians. However, the effort of some historians in writing the history of Nigerian minority ethnic groups during the pre-colonial Era is far from being complete. A great deal in this aspect, especially that of the minorities that experienced invasions and subjugation in the hands of the larger societies is yet to be achieved to fill the gaps in our knowledge of minority history. It is against this background that this paper discuses Nupe invasion of Esanland of present Edo State and its Socio-political impact. The paper looks into the relationship which existed before the invasion, the people’s resistance to the invasion, and the eventual defeat. Haskenmu Vol.1, 2007-2008. Faculty of Education and Arts Seminar Series, IBB University Lapai, Niger State. Nigeria. pp.95-107 Introduction We begin by stating that apart from the non-availability of source materials incapacitation the zeal of some indigenous historians in the writing of Nigerian experience in the pre-colonial period, the history of Nupe expansionist exploit into Esan with its Socio-Political impact has been one of such neglected themes in Nigeria history today. Another fact is that even when some historians have cause to discuss Esan, at all, references are often made to Esan as either one of the villages of Benin or an outpost town of Benin Kingdom. -
Resistance to Colonial in Nigeria: Esanland Encounter with the British Colonialists and Its Effects on Intra-Inter-Group Relations By
Resistance to Colonial in Nigeria: Esanland Encounter with the British Colonialists and its Effects on Intra-Inter-Group Relations By Dawood Omolumen Egbefo, Ph.D Department of History and International Studies. IBB University Lapai, Niger State, Nigeria E-mail: [email protected] M-Phone: 08076709828, 08109492681 Abstract The invasion and occupation of Esanland is part of the general British conquest and occupation of Nigeria which was a consequence of the revoked royal chapter to the Royal Niger Company (RNC) in 1899. A deliberate act by which the British sought to guarantee her interest in the South West of the Niger. The intention of this paper therefore is to examine the invasion and resistance to British colonial rule in Esanland. In the examination, attention would be paid to the imperial ploys of treaty signed with some Esan rulers and chiefs, the reaction of the people and the arm struggle with the British. This is followed by the examination of British conquest of Esanland. The paper then concludes with the major point that though generally most of the communities in the Northern region and those of the Yoruba easily succumbed to British incursion and rule, communities like the Esan people of present Edo state vehemently resisted the loss of their sovereignty to the British- the British only succeeded in pacifying them because of their superior arms. Academic Horizon: A Journal of the School of Postgraduate Studies, Vol.1, No.1, ©September, 2015. [email protected], pp.54-70 Introduction The closing years of the nineteenth century and the early years of the twentieth century witnessed the violent conquest and fraudulent establishment of British colonial rule in Nigeria. -
Folktale Tradition of the Esan People and African Oral Literature
“OKHA”: FOLKTALE TRADITION OF THE ESAN PEOPLE AND AFRICAN ORAL LITERATURE 1ST IN THE SERIES OF INAUGURAL LECTURES OF SAMUEL ADEGBOYEGA UNIVERSITY OGWA, EDO STATE, NIGERIA. BY PROFESSOR BRIDGET O. INEGBEBOH B.A. M.A. PH.D (ENGLISH AND LITERATURE) (BENIN) M.ED. (ADMIN.) (BENIN), LLB. A.A.U (EKPOMA), BL. (ABUJA) LLM. (BENIN) Professor of English and Literature Department of Languages Samuel Adegboyega University, Ogwa. Wednesday, 11th Day of May, 2016. PROFESSOR BRIDGET O. INEGBEBOH B.A. M.A. PH.D (ENGLISH AND LITERATURE) (BENIN) M.ED. (ADMIN.) (BENIN), LLB. A.A.U (EKPOMA), BL. (ABUJA) LLM. (BENIN) 2 “OKHA”: FOLKTALE TRADITION OF THE ESAN PEOPLE AND AFRICAN ORAL LITERATURE 1ST IN THE SERIES OF INAUGURAL LECTURES OF SAMUEL ADEGBOYEGA UNIVERSITY OGWA, EDO STATE, NIGERIA. BY BRIDGET OBIAOZOR INEGBEBOH B.A. M.A. PH.D (ENGLISH AND LITERATURE) (BENIN) M.ED. (ADMIN.) (BENIN), LLB. A.A.U (EKPOMA), BL. (ABUJA) LLM. (BENIN) Professor of English and Literature Department of Languages Samuel Adegboyega University, Ogwa. Wednesday, 11th Day of May, 2016. 3 “OKHA”: FOLKTALE TRADITION OF THE ESAN PEOPLE AND AFRICAN ORAL LITERATURE Copyright 2016. Samuel Adegboyega University, Ogwa All Rights Reserved No part of this book may be reproduced, stored in any retrieval system or by any means, photocopying, electronic, mechanical, recording or otherwise without the prior permission of Samuel Adegboyega University, Ogwa/Publishers. ISBN: Published in 2016 by: SAMUEL ADEGBOYEGA UNIVERSITY, OGWA, EDO STATE, NIGERIA. Printed by: 4 Vice-Chancellor, Chairman and members of the Governing Council of SAU, The Management of SAU, Distinguished Academia, My Lords Spiritual and Temporal, His Royal Majesties here present, All Chiefs present, Distinguished Guests, Representatives of the press and all Media Houses present, Staff and Students of Great SAU, Distinguished Ladies and Gentlemen. -
Ufahamu: a Journal of African Studies
UCLA Ufahamu: A Journal of African Studies Title The Metaphysical, Sexism and an African Culture Permalink https://escholarship.org/uc/item/55w6m8wr Journal Ufahamu: A Journal of African Studies, 30(1) ISSN 0041-5715 Author Ukhun, Christopher E. Publication Date 2003 DOI 10.5070/F7301016542 Peer reviewed eScholarship.org Powered by the California Digital Library University of California The Metaphysical, Sexism and an African Culture Christopher E. Ukhun Introduction Godwin Sogolo proposes an orientation or "option in African Philosophy" or scholarship whereby an African intellectual or philosopher, Start[s] by looking into the logical structure ofcertain important beliefs widely held in his culture. He may, for instance, examine theconceptual issues of how immaterials such as 'human intentions', 'incantations', 'spoken words', etc., can possibly aid the pharmacological powers of herbs administered for cure. Does this belief presuppose, in the minds ofthose who entertain it, a contincity between the physical and the non-physical? ... Is the beliefgoverned by a unique system oflogic?l Apparently, Sogolo is advocating a dual role for African philosophers who, apart from engaging in the abstract exercise dictated by the nature oftheir subject, should also be concerned about the utilitarian relevance, or what might be called "useful philosophy," that should get the African philosophers "out and about into the Ufahamu 30:1 Fa1l2003 64 UF'AHAMU business ofexamining" ata critical level, the basis ofsocio cultural issues that affect their society. -
African Musicology On-Line
AFRICAN MUSICOLOGY ON-LINE (An international, peer-reviewed, e-journal on African Musicology) (Vol. 2, No. 2) ISSN: 1994-7712 ___________________________________________________________ Bureau for the Development of African Musicology (BDAM) C/o H.O. Odwar, Department of Creative & Performing Arts, Maseno University, Kenya. ‘African Musicology Online’ 2(2), 2008 ii ________________________________________________________________________ 'AFRICAN MUSICOLOGY ON-LINE' Vol.2, No.2 [2008] (An international, peer-reviewed e-journal on African Musicology) is published by: Bureau for the Development of African Musicology (BDAM) C/o H.O. Odwar, Department of Creative & Performing Arts, Maseno University, Kenya. © 2008. All Rights Reserved. BDAM. ISSN: 1994-7712 The aims and objective of 'African Musicology Online' are as follows: - To serve as the voice of Africans at the international level in the study of their own Music; - To publish original research papers and reviews by Africans on their own music (encompassing all categories of African music); - To foster mutual co-operation among African scholars in the field of African Musicology; - To promote and develop the concept and practice of African Musicology, by Africans. All enquiries and correspondences should be directed to: The Editor <[email protected]> ‘African Musicology Online’ 2(2), 2008 iii EDITORIAL Editor in Chief Dr. Hellen Otieno Odwar Editorial Board Prof. Akosua O. Addo (U.S.A) Dr. Hellen O. Odwar (Kenya) Dr. ‘Femi Adedeji (Nigeria) Dr. Richard Amuah (Ghana) Edward L. Morakeng (South-Africa) Dr. John Baboukis (Egypt) Prof. Minette Mans (Namibia) Other Editors (Review) Dr. William O. Anku (Ghana) Dr. Zabana Kongo (Ghana) Prof. C. E. Nbanugo (Nigeria) Dr. A. A. Ogisi (Nigeria) Dr. -
JOURNAL of HISTORY and MILITARY STUDIES [JHMS] Copyright © the Author(S), 2019 Volume 5(1): ISSN (Print): 2536-6726 ISSN (Online): 2734-388X Page: 63-91
JOURNAL OF HISTORY AND MILITARY STUDIES [JHMS] Copyright © The Author(s), 2019 Volume 5(1): ISSN (Print): 2536-6726 ISSN (Online): 2734-388X Page: 63-91 The Struggle for the Control of Aniomaland in the Nigerian Civil War, 1967-1970 Odigwe A. Nwaokocha Abstract There are varied works on the Nigerian Civil War. However, not much is known about the outline of the war in the fringe Igbo-dominated section of the old Mid-West Region presently known as Aniomaland. It was geographically on the Nigerian side during the war. The seeming neglect of the index of the war in the area by scholars has not enabled a deeper understand- ing and appreciation of the nature of the war. There was a profound military contest between Biafran and Nigerian military forces for the control of the strategically-located Aniomaland in the war. This work is an attempt to probe into the details of the conflict between the two contending sides in the war from 1967 to 1970. Employing primary and secondary sources, the work delves into explaining the character and reasons behind the military manoeuvres, the nature of the killings, particularly of unarmed civilians by both sides, and what they left be- hind as their after effects. The work posits that the course of the war and the intensive nature of the struggles for the control of Aniomaland made the Anioma people major victims as it left them with many negative consequences to battle with. Introduction The Nigerian civil war has assumed the status of a watershed in Nigerian historiography. -
The Search for Hygienic Water in Uromi District: the Colonial Attempt
The Search for Hygienic Water in Uromi District: The Colonial Attempt *Erhagbe, E.O. & *Ehiabhi, O. S. Email: [email protected] & [email protected] *Erhagbe, E.O., is an Associate Professor in the Department of History and International Studies, University of Benin, Benin City, Nigeria. *Ehiabhi, O. S., is a Lecturer I in the Department of History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria Abstract Access to hygienic water is becoming difficult by the day, especially in developing economies. The people of Uromi in the Esan or Ishan region of Nigeria find it challenging to access drinkable water even in the 21st century. The problem of water has been an issue in Uromi since the pre-colonial era. Before the imposition of British colonial rule in Nigeria, the Uromi people resulted to digging pits to trap running rain water as their main source of water, which of course was unhygienic. Colonial documents obtained from the National Archives Ibadan, Nigeria were analysed and the findings reveals the spirited efforts made by the colonial regime to provide accessible and hygienic water for the people of Uromi. However, the colonial attempt was not very successful because of the Uromi topography, but that attempt improved the quality of water available to the people. Introduction Water is a natural essential commodity that has no substitute and where there is scarcity of it, there are bounds to be crisis of water borne diseases, as every source of water, whether hygienic or not will serve as possible respite. The Uromi situation was pathetic as the people had to develop a system of digging pits to trap and preserve running rain water for use especially in the dry season. -
Colonial Uromi: the Native Court and the Commercialization of Indigenous Marriage Practices in Historical Perspective
European Scientific Journal May edition vol. 8, No.11 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 COLONIAL UROMI: THE NATIVE COURT AND THE COMMERCIALIZATION OF INDIGENOUS MARRIAGE PRACTICES IN HISTORICAL PERSPECTIVE Erhagbe, Eddy O. Associate Professor in the Department of History and International Studies, University of Benin, Benin City, Nigeria Ehiabhi, O. Simon. Lecturer in the Department of History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria Abstract The colonial Native Court, as an agency for social transformation, used the instrument of the Ishan Civil Code to commercialize indigenous marriage practices in Uromi. The Code was the official policy of the Native Court to assist members in addressing marriage related conflicts among the indigenes. The implementation of the Code made a big impression on indigenous marriage contract. Cultural taboos associated with the people‟s marriage practices were compromised, thus turning women into „commodities‟ that could be bought and resold. In the final summation, what resulted therefore was that the Code weakened most aspects of Uromi indigenous marriage practices thereby encouraged adultery, divorce and dysfunctional matrimony. 138 European Scientific Journal May edition vol. 8, No.11 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 Keywords: Civil Code, Colonial, Commercial, Marriage, Uromi Introduction The presence of colonial rule and other associated European values in Africa fundamentally set in motion, chain of events that have come to influence most aspects of contemporary African way of life. It is often difficult to posit that there are aspects of African practices that could be said to be wholly African either in composition or celebration. -
Tracing the African Origins of Obeah (Obia): Some Conjectures and Inferences from the History of Benin Kingdom
i i i i West Bohemian Historical Review VI j 2016 j 2 Tracing the African Origins of Obeah (Obia): Some Conjectures and Inferences from the History of Benin Kingdom Uyilawa Usuanlele∗ The practice of Obeah divination among people of African descent in the Americas has long been established to originate from West Africa. But the place of origin has remained a subject of speculation. The earliest speculated places of origin were the Akan and the neighbouring Popo. Most recent studies using demographic size and linguistic evidence have concluded that Obeah originated from among the Igbo of the Bight of Biafra in Nigeria. This paper disputes this conclusion and shows that demographic size is least relevant and the linguistic evidence is faulty. It then argues that in spite of the marginal role of Benin Kingdom, Obeah and its early practice are most likely derived from the Edo-speaking people of Benin Kingdom, Nigeria. It substantiates this with historical evidence and etymological inferences from the practice of slavery in the kingdom and its involvement in the Trans-Atlantic trade. [divination; Obeah (Obia); slave; sorcery; witchcraft] Introduction Obeah (also Obea or Obia) can be described as a complex religious be- lief and practice that combine divination and medicine based on the supernatural and is associated with enslaved Africans and their de- scendants in some parts of the Americas. A contemporary analysis of Obeah by Jerome S. Handler and Kenneth Bilby in 2001, traces the ear- liest evidence of the use of the term “Obeah” to 1760 in the British West Indies and explains that the practice was also restricted to the same area.1 The influence of the practice was so great as to pose a po- ∗ Department of History, State University of New York, 443 Mahar Hall, Oswego, NY 13126, USA. -
You Need to Know About the Esan People of Edo State, Nigeria
ESAN AKUGBE WORLDWIDE HISTORY: ALL YOU NEED TO KNOW ABOUT THE ESAN PEOPLE OF EDO STATE, NIGERIA The Esan people (Esan: Ẹ̀bhò Ẹ̀sán) are an ethnic group of south-south Nigeria who speak the Esan language. The Esan are traditionally agriculturalists and hunters. They cultivate palm trees, Irvingia gabonensis (erhonhiele), Cherry (Otien), bell pepper (akoh) coconut, betel nut, kola nut, black pear, avocado pear, yams, cocoyam, cassava, maize, rice, beans, groundnut, bananas, oranges, plantains, sugar cane, tomato, potato, okra, pineapple, paw paw, and various vegetables. The modern Esan nation is believed to have been organized during the 15th century, when citizens, mostly nobles and princes, left the neighbouring Benin Empire for the northeast; there they formed communities and kingdoms called Eguares among the aboriginal peoples whom they met there. There are on the whole 35 established kingdoms in Esanland, including Ebelle, Ewohimi, Ekpoma, Ubiaja, Uromi, Uzea, Igueben, Ewatto, Irrua, Opoji, Ugboha and Ewu. The Esan people primarily speak the Esan language, an Edoid language related to Edo, Urhobo, Owan language, Isoko, and Etsako. It is considered a regionally important language in Nigeria, and it is taught in primary schools in addition to being broadcast on radio and television. The Esan language is also recognized in the Census of the United Kingdom. It is estimated that the Esan people who reside in Esanland number about one million to 1.5 million citizens in Nigeria and there is a strong Esan diaspora. Esan-speaking communities exist in the United States, the United Kingdom, South Africa, Canada, Spain, and Italy. Pan-Esan groups such as the Esan World Congress have kept the Esan community tight-knit.