DOCSLIB.ORG

EWUARE the GREAT Copyright Reserved ISBN; 978-978-959-553-2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

i EWUARE THE GREAT A Historical Play from Benin Odu Dyke Martin Esq ii EWUARE THE GREAT Copyright reserved ISBN; 978-978-959-553-2. This book may not be copied or reprinted for Commercial gain or profit or used for any other Purpose except with the prior request and permission Obtained from the author. Published by 4sight publication. a division of 4sight International 32 Mission Road, Benin City, Edo State. iii DEDICATION His Majesty, Omo n‟ Oba n‟ Edo Uku Akpolokpolo, Oba Ewuare 11 of Benin. And all who hold fast to Cultural ideals. iv FOREWORD History told is a treasure. When written, it becomes marble-engraved. The royal history of Benin is vested with intrigues and suspense which becomes a panoptic visage for venturing into the once powerful kingdom of pre- colonial Africa. Benin fame and militaristic might was not a happenstance, but the product of the dedicated shrewdness of the various Oba‟s who ascended the throne at various times in its tall history. The story will be told for many generations after we must have become naught. In this historical play, Martin has tried to weave a narrative of the events of the rise and glaring exploits of one of the greatest Oba in Benin monarchical history. Ewuare is the Oba who has remained evergreen in the consciousness of the culture and people of Benin. His reign flourished as he conquered many nations and brought many innovations. As a valiant, he fought many battles that expanded the kingdom and fortified it naturally and spiritually. Ewuare‟s acuity endeared him to his people and helped to form the external followers that spanned a vast geographical scope. v By adopting the nomenclature of one of the greatest Oba that reigned in Benin, the present Oba has shown the very essence of history which prevaricates knowledge of the deed of greatness and the quest to replicate models that worked in time past. The acceptance speech he gave at his installation on the 28th day of October, 2016, was a reinforcement of the one offered by Ewuare in the medieval. A play such as this can only facilitate inculcation of historical memory of the consciousness of the people, giving them sense of pride as a people and helping to rekindle ideals of cultural revival. By poking on the very essence of Benin monarchy, Martin is challenging us to find our spot in historical lessons which we must individually and collectively preserve. The play is whimsical in the information offered and the style adopted. Through the incorporation of multiple voices, the essence of collective leadership is forged. It also makes the obvious, which is, that to reach our collective goals, there is need for constant dialogue. It was such dialogue that strengthened Ewuare‟s personality and brought him closer to his people. vi This historical play is timely as we grapple with modernity and its attendant consequences, which wreath large today. I cannot think of any better time for this to be written. College students, this literal piece is a must as you begin to understand the essence of Benin historical memory. It is with the knowledge of its significance in the vaults of erudition that I will happily recommend this addition as a potential vignette in the pieces that will help to further recreate a comprehensive account of ancient and modern Benin history. Professor Ndubuisi Ezeluomba. University of Florida, United State of America. vii AKNOWLEDGEMENT Profound gratitude first above all, goes to the almighty God, who gave me life and sustained me through this journey of existence. A thousand thanks go to his royal majesty that encouraged me in 2006 by perusing the manuscript transmitted to him through his aide Prince Ogbewe. My parents and family are also to share in this epiphany of gratitude. The creativity that went into the creation of this book was borne from the patience and nurturing enjoyed by my folks. All my teachers and instructors at the Theater Arts Department, University of Benin are not left out. Your diligence and willingness to create the atmosphere of creativity is much appreciated. Ounce of accolade also go to Loveth Owomwanre Aghedo for helping me with the Benin songs. I have always admired Wole Soyinka, and will try to stand and maintain this creative aperture, which I hope will be beneficial to humankind viii To those who I have not individually addressed, be assured that you are very much remembered and appreciated. Odu Dyke Martin. ix EWUARE THE GREAT DRAMATIS PERSONAE NARRATOR OBA OROBIRU OBA UWAIFIOKUN-Irughe - Oba‟s of Benin OBA EWUARE – Ogun IYASE - - - - Prime Minister CHIEF OLIHA CHIEF OLOTON - The Uzamas CHIEF ERO CHIEF EZOMO CHIEF OGIEFA CHIEF IHAMA Prominent Benin Chiefs CHIEF OLOGBOSERE EMOTAN - - A good woman of Benin x WAVE 1 Benin song Edo mwen nu wa ooo Aisagbon rio Oba Odowa ke ru re ee Aighi sagbon buomwan oooooo Ehi o zor mwan gie ooo Eee…yaa…. English My great people of Edo Kingship is not ordained here on earth It is divinely ordained Destiny is not chosen on earth It is divinely chosen by fate. NARRATOR In the Benin mythology, succession to the throne is hereditary and almost an exclusive right of the first son, however, Oba Ohen was not the eldest son amongst late Oba Oguola‟s children, he was the third yet circumstance made him reign over the people. He further dented the modus by decreeing that all his four sons should have quick succession to the throne in a hierarchical order. Oba Ohen is a very handsome Oba, but unfortunately as he grew, he became physically 1 weak, thus he lacked the acumen to rule his people properly. Along the line, he became lame on the right leg and kept it from his Chiefs, even the Iyase who is believed to be his closest friend and adviser. The Oba sent his guards to kill the Iyase, when he knew that Iyase has discovered his secret, this is because he felt that people‟s knowledge of his disability might reduce their loyalty and reverence for him. When the Chiefs got wind of Iyase‟s clandestine murder, they all became afraid. They thought, „if the snake could swallow its own eggs, what would happen to that of the mother hen?‟ It was upon this assumption and morbid fear that the Chiefs connived to murder Oba Ohen in his palace. After the Oba‟s death, his eldest son Egbeka mounted the throne, but he was too young and eventually, he died only after a short time on the throne and this shifted the mantle of leadership to his immediate younger brother Prince Orobiru. Orobiru was said to be weak and as such taken advantage of. He was lured into banishing his younger brother Prince Ogun (Ewuare) from the kingdom simply because of the fear they have for him. 2 (SCENE OPENS) At the Oba‟s Palace is seated Chief Oliha and Chief Oloton patiently waiting for the Oba to emerge from the inner chambers. CHIEF OLIHA (In almost a whisper) I think the reign of Oba Orobiru is quite rewarding to all his Chiefs. CHIEF OLOTON That‟s true Oliha, we have liberty to do whatever we so wish without his raising an eyebrow. (pause) Well he still benefit from it, at least the entire Chiefs have pledged their loyalty and continual support to him. CHIEF OLIHA But I notice that the people are not happy with the entire Uzama‟s and even the Iyase. CHIEF OLOTON (Interrupting) why? CHIEF OLIHA Basically because of our policies, they clamoured to the Oba by way of protest, but … 3 CHIEF OLOTON (Interjecting) But how come I was not aware of this? CHIEF OLIHA The delegates came to the Oba when you were sent to Ute to speak to the people on behalf of the Oba concerning the quarrel between them and their neighbours. CHIEF OLOTON Oh I see, it is true, it is true. CHIEF OLIHA (Pause for a while) however, the Oba did not listen to them. CHIEF OLOTON (Touching Oliha tantalizingly on the shoulder) my brother, I thought I was the only one who has noticed the people‟s animosity as well as the Oba‟s defiance, however, I had never thought the anger was towards the Uzama‟s. CHIEF OLIHA That does not even bother me one bit, the Oba will always be on our side, he will only listen to us and not the people. Besides, if he chooses to stand against us he will end up like his father. 4 CHIEF OLOTON (Laughing) Ah Oliha! You‟ve never liked Oba Ohen. CHIEF OLIHA Well, I have my own personal reason for disliking Oba Ohen, but that was not the reason behind the plotting of his death, was it? CHIEF OLOTON No Chief, but I think this privilege we enjoy today may not last long. CHIEF OLIHA Why? CHIEF OLOTON Prince Ogun. CHIEF OLIHA (Uneasy) what about him? CHIEF OLOTON The people‟s love for him is increasing daily like a fermenting wine. Besides, he is strong and vibrant, a complete contrast of Oba Orobiru. CHIEF OLIHA And what threat does that pose? CHIEF OLOTON The eggs of the vulture must one day be hatched except if destroyed. Because of the 5 Oba‟s lack of interest for the people‟s complain, they have suddenly taken fancy of Prince Ogun knowing that he will be the next Oba. Oliha this premonition is not good, I think it is pertinent to see the Iyase so as to know how best to quench this threatening fire that is dangerously advancing towards us.
Recommended publications
  • Benin Kingdom • Year 5

    Benin Kingdom • Year 5

    BENIN KINGDOM REACH OUT YEAR 5 name: class: Knowledge Organiser • Benin Kingdom • Year 5 Vocabulary Oba A king, or chief. Timeline of Events Ogisos The first kings of Benin. Ogisos means 900 CE Lots of villages join together and make a “Rulers of the Sky”. kingdom known as Igodomigodo, ruled by Empire lots of countries or states, all ruled by the Ogiso. one monarch or single state. c. 900- A huge earthen moat was constructed Guild A group of people who all do the 1460 CE around the kingdom, stretching 16.000 km same job, usually a craft. long. Animism A religion widely followed in Benin. 1180 CE The Oba royal family take over from the Voodoo The belief that non-human objects Osigo, and begin to rule the kingdom. (or Vodun) have spirits or souls. They are treated like Gods. Cowrie shells A sea shell which Europeans used as 1440 CE Benin expands its territory under the rule of Oba Ewuare the Great. a kind of money to trade with African leaders. 1470 CE Oba Ewuare renames the kingdom as Civil war A war between people who live in the Edo, with it;s main city known as Ubinu (Benin in Portuguese). same country. Moat A long trench dug around an area to 1485 CE The Portuguese visit Edo and Ubinu. keep invaders out. 1514 CE Oba Esigie sets up trading links with the Colonisation When invaders take over control of a Portuguese, and other European visitors. country by force, and live among the 1700 CE A series of civil wars within Benin lead to people.
  • BENIN-EKITI RELATION: an ONUS of SUBSTANTIATION Oluwaseun Samuel OSADOLA1, Michael EDIAGBONYA,2 Stephen Olayiwola SOETAN3

    BENIN-EKITI RELATION: an ONUS of SUBSTANTIATION Oluwaseun Samuel OSADOLA1, Michael EDIAGBONYA,2 Stephen Olayiwola SOETAN3

    GSJ: Volume 7, Issue 2, February 2019 ISSN 2320-9186 403 GSJ: Volume 7, Issue 2, February 2019, Online: ISSN 2320-9186 www.globalscientificjournal.com BENIN-EKITI RELATION: AN ONUS OF SUBSTANTIATION Oluwaseun Samuel OSADOLA1, Michael EDIAGBONYA,2 Stephen Olayiwola SOETAN3 Abstract Pre-colonial times are characterized by the smooth and frequent relationship among societies. The nature of this relationship was mostly on the cultural, commercial and political ground. This, however, encourages inter-marriages, borrowing of languages and other features which were most times dictated by the needs of the various societies involved. Benin imperialism in Ekiti land is an aspect of cultural integration between the people of Benin and Ekiti. Although the nature of the alliance is said to have always run against the tide, it is, however, important to notice the impact of Benin's extension of influence in Ekiti land which brought about cultural integration between the two communities. This paper examines the various reasons of convergence between the Benin culture in one hand and the Ekiti people on the other side. It thus argues that Benin‟s expansion on some parts of Ekiti land has brought about cultural relations between them and that the administrative control which Benin had over them in one time or the other has encouraged these cultural similarities. The work relies on both primary and secondary sources and also employed descriptive and analytic methods in analyzing relevant data for the research. Keywords: Benin, Ekiti, Relationship, Cultural Similarities, 1 Ph.D. Candidate, Department of History and International Studies, Ekiti State University, Ado Ekiti, [email protected] 2 Ph.D.
  • The Great Benin Empire

    The Great Benin Empire

    THE GREAT BENIN EMPIRE Located in southern Nigeria, The Edo people formed the Great Benin empire and the nation flourished from 900 to 1897 A.D. During this era, Benin was ruled by two dynasties. The Ogisio dynasty ruled from 900 to 1170 AD. The Oyo Dynasty ruled from 1170 to 1897. The present day ruler is Oba Ewuare II N’ogidigan (shown right). Oba (Sacred King) Ewuare (1170-1897) expanded the Benin boundaries to include over 200 town and villages, and compelled those new subjects of the kingdom to pay tribute, in exchange for military protection (shown below). Benin City was the Capital of the Benin Empire. Historians record that the lay- out of Benin City was highly organized, and designed in the form of a horizontal and vertical grid. The grid was comprised of 30 broad and straight streets, extending across 20 miles in circumference. The wall surrounding the city extended alone extended for 10,000 miles. The scale of Benin City was so large that it was recorded in the Guinness Book of Records, 1974. The entry states, “The largest earthworks in the world carried out prior to the mechanical era, were the linear boundaries of the Benin Empire.” The Palace of the Oba (Sacred King), was the size of a city. European Explorer, Captain Richard Burton wrote that the palace alone could accommodate 15,000 people. The original Benin City was burned to the ground in 1897 by the British, because the Edo people told them not to enter their Benin city, during a sacred religious festival, but nonetheless the British attempted to do so.
  • Igue Festival and the British Invasion of Benin 1897: the Violation of a People’S Culture and Sovereignty

    Igue Festival and the British Invasion of Benin 1897: the Violation of a People’S Culture and Sovereignty

    Vol. 6(1), pp. 1-5, March, 2014 DOI: 10.5897/AJHC2013.0170 African Journal of History and Culture ISSN 2141-6672 Copyright © 2014 Author(s) retain the copyright of this article http://www.academicjournals.org/AJHC Full Length Research Paper Igue festival and the British invasion of Benin 1897: The violation of a people’s culture and sovereignty Charles .O. Osarumwense Department of History and International Studies, University of Benin, Benin City, Edo State, Nigeria. Accepted 18 December, 2013 The Benin Kingdom was a sovereign state in pre-colonial West Africa. Sovereign in the sense that the Kingdom conducted and coordinated its internal and external affairs with its well structured political, social-cultural and economic institutions. One remarkable aspect of the Benin culture was the Igue festival. The festival was unique in the sense that it was a period when the Oba embarks on spiritual cleansing and prayers to departed ancestors for continued protection and growth of the land. The period of the festival was uncompromising and was spiritually adhered to. It was during this period that the British attempted to visit the Oba. This attempted visit to the land was declined by the Oba. An imposition of the visit by the British Crown resulted in the ambushed and killing of British officers. This incident marked the road map to the British invasion of the Kingdom in 1897. This study presents the sovereign nature of the Benin Kingdom, its social-cultural and economic uniqueness rooted in the belief and respect of deities. The paper further argues that the event of 1897 was a clear cut violation of the sovereignty, culture and territorial rights of the Benin Kingdom under a crooked agreement called the Gallwey Treaty of 1892.
  • APPENDICES These Historic Documents Which Are Also Found in Peju Layiwola, Benin 1897.Com, Art and the Restitution Question, 2010,( Wy Art Editions, P.O

    APPENDICES These Historic Documents Which Are Also Found in Peju Layiwola, Benin 1897.Com, Art and the Restitution Question, 2010,( Wy Art Editions, P.O

    APPENDICES These historic documents which are also found in Peju Layiwola, Benin 1897.com, Art and the Restitution Question, 2010,( Wy Art Editions, P.O. Box 19324, University Post Office, Ibadan, Oyo State, Nigeria. www.benin 1897.com) enable the reader to follow closely the reasoning behind the positions of the parties involved in the debate on the restitution of the Benin Bronzes. APPENDIX I List of holders of the Benin Bronzes Almost every Western museum has some Benin objects. Here is a short list of where the Benin Bronzes are to be found and their numbers. Various catalogues of exhibitions on Benin art or African art also list the private collections of the Benin Bronzes. The museums refuse to inform the public about the number of Benin artefacts they have and do not display permanently the Benin artefacts in their possession since they do not have enough space. Some museums have their section on Benin or African artefacts closed for years for repair works or other reason. 1. Berlin – Ethnologisches Museum 580. 2. Chicago – Art Institute of Chicago 20, Field Museum 400. 3. Cologne – Rautenstrauch-Joest-Museum 73. 4. Glasgow _ Kelvingrove and St, Mungo’s Museum of Religious Life 22 5. Hamburg – Museum für Völkerkunde, Museum fur Kunst und Gewerbe 196. 6. Dresden – Staatliches Museum für Völkerkunde 182. 7. Leipzig – Museum für Völkerkunde 87. 8. Leiden – Rijksmuseum voor Volkenkunde 98. 9. London – British Museum 900. 10. New York – Metropolitan Museum of Fine Art 163. 11. Oxford – Pitt-Rivers Museum/ Pitt-Rivers country residence, Rushmore in Farnham/Dorset 327.
  • Oba Ovonramwen (1888 - 1914 CE)

    Oba Ovonramwen (1888 - 1914 CE)

    Oba Ovonramwen (1888 - 1914 CE). Oba Ovonramwen Nogbaisi was on the throne during the British invasion of Benin City in 1897. To prepare the grounds before the invasion, the British first sneaked military spies into Benin, to infiltrate the nation´s security system during the Igue festival, a period of acute spiritual sensitivity for Edo people, when their monarch goes into seclusion for two weeks for spiritual cleansing and cannot receive visitors. The spies were eliminated for their hostile acts. The British then sent a delegation to Benin in March 1892. The delegation was led by Capt. Henry L. Gallwey, the Vice Consul for the Benin River District of the Niger Coast Protectorate, supposedly to conclude a Treaty of Protection with Oba Ovonramwen of Benin. The British had deceived King Dosumu of Lagos to sign a similar treaty that ceded Lagos to the British in 1861. They forced the same kind of treaty on the Jaja of Opopo in 1887 to gain access and economic control of the eastern coast of Nigeria. Quoting Capt. Henry Gallwey, who after retirement became Sir Henry Gallwey, in a report on the 1892 visit to Benin, for the Journal of the African Society of April 1930, under the title: Nigeria in the (Eighteen) Nineties, he wrote in part: Any idea I may have had of being received by the king the day I arrived was very soon dispelled. After being kept waiting for three days, I sent word to say that I could wait no longer. To support my threat, every half-hour, I sent a carrier away with a load I did not require, telling them where to wait for me.
  • The Changing Phases of Power and Civil Administration in Benin Empire Before Colonialism

    The Changing Phases of Power and Civil Administration in Benin Empire Before Colonialism

    Journal of Global Initiatives: Policy, Pedagogy, Perspective Volume 3 | Number 1 Article 5 June 2010 The hC anging Phases of Power and Civil Administration in Benin Empire Before Colonialism Victor Osaro Edo University of Ibadan, [email protected] Follow this and additional works at: https://digitalcommons.kennesaw.edu/jgi Part of the African History Commons This work is licensed under a Creative Commons Attribution 4.0 License. Recommended Citation Edo, Victor Osaro (2010) "The hC anging Phases of Power and Civil Administration in Benin Empire Before Colonialism," Journal of Global Initiatives: Policy, Pedagogy, Perspective: Vol. 3 : No. 1 , Article 5. Available at: https://digitalcommons.kennesaw.edu/jgi/vol3/iss1/5 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Journal of Global Initiatives: Policy, Pedagogy, Perspective by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. Journal for Global Initiatives 3(1) (2007). pp. 79-86 The Changing Phases of Power and Civil Administration in Benin Empire Before Colonialism Victor Osaro Edo The paper examines the structure, nature and character of governance and civil administration in Pre-colonial Benin up to the period of its loss of independence to British colonial administration. It analyses the processes of change in Benin from the era of the Ogisos through the period of the republican administration to the establishment of monarchical system of government. Benin'shistoryfrom theearliesttimestothebeginning ofcolonial rule was dynamic and witnessed monumental changes in the structure and character of the empire.
  • Title the Benin Kingdom

    Title the Benin Kingdom

    CORE Metadata, citation and similar papers at core.ac.uk Provided by Kyoto University Research Information Repository The Benin Kingdom: Rituals of Kinship and Their Social Title Meanings(1) Author(s) NEVADOMSKY, Joseph Citation African Study Monographs (1993), 14(2): 65-77 Issue Date 1993-08 URL http://dx.doi.org/10.14989/68107 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University African Study Monographs. 14(2): 65 -77. August 1993 65 THE BENIN KINGDOM: RITUALS OF KINGSHIP AND THEIR SOCIAL MEANINGS(l) Joseph NEVADOMSKY Department ofAfrican Languages and Literature, University of Zimbabwe ABSTRACT Rituals of kingship in some parts of Nigeria represent the main social reality for many people, providing meaning amidst clashing and ineffectual ideologies, and promis­ ing security in a politicallY unstable time. In the Benin kingdom the Oba's power is less than in centuries past. but the ideas underling kingship persist, through myth and ritual, as a general cognitive model. By exploring the meanings of Benin kingship rituals and the contemporary contexts of royal ceremonies this paper shows how court performances and other legitimating icons such as cement statuary give the Bini a sense of stability by tying them into a larger imagined tradition of greatness. Key Words: Ritual; Kingship; West Africa. INTRODUCTION Few of us recognize the importance of ritual. In Western utilitarian societies. ritual is thought to be associated with the sacred, a domain peripheral to the func­ tioning of a secular, rational state. There is the further assumption that ritual is valid only for what Claude Levi-Strauss called "cold" societies, "the societies that anthropologists study...that remain indefinitely in their initial state...static societies with no history" (cited in Leach, 1990: 3).
  • AFRREV IJAH, Vol.1 (3) July, 2012

    AFRREV IJAH, Vol.1 (3) July, 2012

    AFRREV IJAH, Vol.1 (3) August, 2012 AFRREV IJAH An International Journal of Arts and Humanities Bahir Dar, Ethiopia Vol. 1 (3), August, 2012:246-257 ISSN: 2225-8590 (Print) ISSN 2227-5452 (Online) Gone but Not Forgotten: The Commemorative Arts of Benin Ebeigbe, Sweet Ufumwen, Ph.D. Senior Lecturer/ Head of Department Department of Fine/Applied Art, University of Benin Abstract This essay focuses on how the people of Benin (Nigeria) use their traditional art to formally memorialize major historical events and the life and deeds of notable citizens in their society, especially their Kings (Oba). For this purpose, they evolve diverse enigmatic symbols and artforms in sundry media and styles. In this essay, an effort is made to examine some of these artforms and the symbols used as embellishment on them, in order to determine the context in which they are utilized and how they perform their function. In the process of doing this, the stylistic and iconographic significance of the artforms and symbols are also expounded. 246 Copyright © IAARR 2012: www.afrrevjo.net AFRREV IJAH, Vol.1 (3) August, 2012 Introduction This essay focuses on the commemorative function of the art of the people of Benin (Nigeria). It demonstrates how the Benins use their traditional art to formally memorialize major events that mark their history and the life and deeds of noble citizens in their society, especially their monarchs. For this purpose, they evolve enigmatic symbols and diverse artforms in varied media. In this essay, an effort is made to examine some of these artforms and symbols in order to determine the context in which they are utilized and how they perform their commemorative function.
  • Kingdom of Benin Benin Was an Influential City-State in Northwest

    Kingdom of Benin Benin Was an Influential City-State in Northwest

    1 Kingdom of Benin Benin was an influential city-state in northwest Africa generally from the 15th to 17th century. It was founded by the Edo or Bini people in the 13thcentury, and by the early 14th century a royal court was in place. It was always ruled by a powerful king who was usually a former war leader. The kings, however, later became a more religious figure. The kingdom has been though to extend throughout what is presently southern Nigeria. One of its most successful kings was Ozoula. During his reign, from about1480 to 1504, Benin established many commercial and diplomatic relations with Portugal. The kingdom participated in a lot of trade with Europe. Some of the goods they traded included palm oil, ivory, pepper, and textiles. Another industry Benin took place in was the slave trade. Mostly POW's (prisoners of war)and women were traded, but in the early years, men of the tribe were also given away. Gradually, the power of the kingdom decreased as the 18th and 19th centuries passed. Eventually, in 1897, the area was annexed to British Nigeria. While tribesmen still led the area, the real control was in the hands of the Europeans. One of the richest arts that originated in Africa are some of the hand cast bronzes that came out of the kingdom of Benin. These became known as the Benin Bronzes. The casting of brass was strictly a royal art and anyone found casting brass without royal permission was faced with execution. Whenever a king or a major figure died, a beautiful commemorative head was cast out of bronze in his honor.
  • The African Bronze Art Culture of the Bight of Benin and Its Influence on Modern Art

    The African Bronze Art Culture of the Bight of Benin and Its Influence on Modern Art

    The African Bronze Art Culture of the Bight of Benin and its Influence on Modern Art This article is dedicated to Dr. Leroy Bynum, the pioneer Dean of the College of Arts and Humanities at Albany State University (2006-2014), for his 22-years of devoted service to this institution. Emmanuel Konde Department of History and Political Science Introduction There are two “Benins” in West Africa. Both straddle the coastline area known as the Bight of Benin that encompasses, among other nations, Nigeria and the Republic of Benin. One is the former Kingdom of Benin in present-day Nigeria; the other a successor state of the former Kingdom of Dahomey, now called the Republic of Benin. These kingdoms were the products of two significant waves of social change that dominated Africa’s history from the earliest times to the 19th century: migration and state formation. Migration and state formation trends in Africa’s precolonial history often intersected and interwove. As John Lamphear observed, these trends involved internal population movements “that typically led to the formation of new societies, linguistic groups, and states.”1 Historical evidence suggests that the rise of the two Benin kingdoms was influenced by similar social forces and that the founders of these kingdoms shared a strong cultural affinity. Consequently, both Benins developed a sculptural art form in bronze casting of high quality that probably issued from the same culture complex and shared experiences. If the peoples of the kingdoms of Benin and Dahomey were not originally the same people who were eventually separated by migrations occasioned by the struggles of state formation, at least a vibrant and dynamic culture contact between them culminated in a diffusion of arts and crafts that ultimately resulted in striking similarities between their bronze sculptures.
  • The Art of Fasting: Benin's Ague Ceremony

    The Art of Fasting: Benin's Ague Ceremony

    Cleveland State University EngagedScholarship@CSU Department of Art and Design Faculty Publications Department of Art and Design Fall 1997 The Art of Fasting: Benin's Ague Ceremony Kathy Curnow Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clart_facpub Part of the African Languages and Societies Commons How does access to this work benefit ou?y Let us know! Publisher's Statement © 1997 James S. Coleman African Studies Center, UCLA Recommended Citation Curnow, Kathy. "The Art of Fasting: Benin's Ague Ceremony." African Arts 30, (September 1997): 46-53. Art Full Text (H.W. Wilson), EBSCOhost. Web. This Article is brought to you for free and open access by the Department of Art and Design at EngagedScholarship@CSU. It has been accepted for inclusion in Department of Art and Design Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. The Art of Fasting: Benin's Ague Ceremony KATHYCURNOW ~A ~gainst all advice, Acting Brit- hostile spirits (Melzian 1959:99) (Fig. 1). ish Consul-General James The fourth ceremony, a second Ague peri- R. Phillips insisted on visit- od known as Ague-Oghene, followed, ing Benin City in early Jan- ending the. agricultural year. By the 1930s uary 1897. The Oba had Ague-Ohene's activities were already ob- asked him to delay because scure (Melzian 1959), and the two Agues of Ague, a ritual requiring his complete are often confused and conflated today. isolation from visitors. Although the sub- Ague was a sober time.