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Esan Arts and Culture

The Association of Esan Professionals, the pre-eminent socio-economic group in Edo State in Nigeria’s South-South geo-political zone has decided to explore Esan Cultural Values and Practices as a way of developing powerful and creative ideas for economic development and economic empowerment in Esanland.
Culture is the totality of the experience and technology of a people. It is the ways we think, act and the material objects that together form our way of life. Culture is our past, our present and the guide to our future.
The Esan people are well reputed as hardworking, innovative, peace-loving, God-fearing and fun-loving people. The roots of these behaviors and attributes were laid in Esan traditions and rich cultural heritage
In 2013, the AEP conducted a cultural excursion to all kingdoms in Esanland. Marriage & Bride Price, Taboos, Naming and Burial Ceremonies, Divorce were the cultural variables studied.
In 2015, AEP under the leadership of Rt. Hon Barrister Matthew Egbadon commissioned the second phase of investigation into Esan culture.
The 2015 research team investigated the traditional Kingship Institution, Dance, Festivals, Cultural Places and Heritage Centres, Language, Age Grades, Fashion, Architecture, Chieftaincy investiture, Women Groups, traditional healthcare, commerce, etc.

TRADITIONAL RULERSHIP

Esan kings ensure societal order and good governance. Historically, the children of the Oba of Benin at the time were sent to rule the present-day Esanland, Obuluku and Ughelli. Kingship in Esanland is usually the hereditary system, except the rotational kingship in Idoa and Ukhun which is attributed to the Fulani war coupled with the rift that was caused by the premature death of the then Onojie.
The duty of the Onojie is to administer over his people with the support of his council of Chiefs and Elders of the town. He ensures there is peace and harmony in the town.
A female cannot be crowned Onojie in Esanland, because out of the numerous King’s wives there must be a male child to bear the crown. However, in a case where the Onojie has no male heir before his transition, the late Onojie’s younger brother will take the stool.

The Onojie of Ekpoma

The Onojie of Uromi

TRADITIONAL RULERSHIP

Esan kings ensure societal order and good governance. Historically, the children of the Oba of Benin at the time were sent to rule the present-day Esanland, Obuluku and Ughelli. Kingship in Esanland is usually the hereditary system, except the rotational kingship in Idoa and Ukhun which is attributed to the Fulani war coupled with the rift that was caused by the premature death of the then Onojie.

The duty of the Onojie is to administer over his people with the support of his council of Chiefs and Elders of the town. He ensures there is peace and harmony in the town.

The Onojie of Ekpoma

A female cannot be crowned Onojie in Esanland, because out of the numerous King’s wives there must be a male child to bear the crown. However, in a case where the Onojie has no male heir before his transition, the late Onojie’s younger brother will take the stool.

The Onojie of Uromi

CHIEFTAINCY INSTITUTION

The Council of Chiefs is a major pillar in the administration of the community. The chiefs derive their influence from the throne and exercise authority on behalf of the monarch in the settlement of disputes and execution of instructions or orders issued by the Onojie.

CULTURAL PLACES IN ESANLAND

In Esanland, there are cultural places with great significance to the community. These cultural places are meant only for use by initiated individuals, groups or persons qualified by position and status. One of such places is the “Okoughele” or the traditional parliament Okoughele is an organized place by the community where elders and all other age grades of the town meet to talk about progress and development of the community. Okoughele is known as Oguedion in Ujogba There are various levels of age groups from Egbonughele to Enedion who make use of the Okoughele. The Enedion sit inside Okoughele while Ighene and Egbonughele sits outside accordingly. The Ewaemhin (Parliamentary messengers) relate the decisions of the Enedion to other groups outside. Other cultural places in Esanland include Onojie’s Palace, Museum and shrines. There are various shrines in Esanland with devotees evenly distributed among gender. These shrines reflect the traditional religious beliefs of the people. Shrine is a conflict resolution centre where through traditional divination, disputes are settled. Though there is no building called museum in his kingdom, the cultural artefacts are well preserved

Palace of the Onojie of Ubiaja

A Shrine

CULTURAL PLACES IN ESANLAND

In Esanland, there are cultural places with great significance to the community. These cultural places are meant only for use by initiated individuals, groups or persons qualified by position and status. One of such places is the “Okoughele” or the traditional parliament Okoughele is an organized place by the community where elders and all other age grades of the town meet to talk about progress and development of the community. Okoughele is known as Oguedion in Ujogba There are various levels of age groups from Egbonughele to Enedion who make use of the Okoughele.

Palace of the Onojie of Ubiaja

The Enedion sit inside Okoughele while Ighene and Egbonughele sits outside accordingly. The Ewaemhin (Parliamentary messengers) relate the decisions of the Enedion to other groups outside. Other cultural places in Esanland include Onojie’s Palace, Museum and shrines.

A Shrine

There are various shrines in Esanland with devotees evenly distributed among gender. These shrines reflect the traditional religious beliefs of the people. Shrine is a conflict resolution centre where through traditional divination, disputes are settled. Though there is no building called museum in his kingdom, the cultural artefacts are well preserved

FESTIVALS

Festivals are an integral part of Esan culture. Esan people are hardworking and engaged mostly in agriculture or commerce. Festive periods provide the opportunity to unwind, visit family and friends and engage in merriment. Esan festivals include Ihuen or Ihulan, Ukpe, Utun, Idumuamukpe, Ukpeze, Iruen among others. Festivals usually mark a season, celebrate great personalities or moments in history. The Ukpeze festival is tied to the origin of Ewohimi people. Many years ago, the Oba of Benin sent the Ezomon to install the Onojie of Ewohimi. Unfortunately, the Ezomon died in Ewohimi in the line of duty. In his remembrance, the Ewohimi people instituted Ukpeze. Iduamukpe festival is a unique festival celebrated with native beans called Ikpakpa and that it is set aside to pay homage to the first son by his younger siblings. Ihuan festival in Ekpoma brings together every son and daughter of Ekpoma, the world over, every February or March.

Onojie of Ekpoma at the Ihuen Festival

Ogwa Annual Festival

Ogwa Festival

FESTIVALS

Festivals are an integral part of Esan culture. Esan people are hardworking and engaged mostly in agriculture or commerce. Festive periods provide the opportunity to unwind, visit family and friends and engage in merriment. Esan festivals include Ihuen or Ihulan, Ukpe, Utun, Idumuamukpe, Ukpeze, Iruen among others. Festivals usually mark a season, celebrate great personalities or moments in history.

Onojie of Ekpoma at the Ihuen Festival

The Ukpeze festival is tied to the origin of Ewohimi people. Many years ago, the Oba of Benin sent the Ezomon to install the Onojie of Ewohimi. Unfortunately, the Ezomon died in Ewohimi in the line of duty. In his remembrance, the Ewohimi people instituted Ukpeze.

Ogwa Annual Festival

Iduamukpe festival is a unique festival celebrated with native beans called Ikpakpa and that it is set aside to pay homage to the first son by his younger siblings. Ihuan festival in Ekpoma brings together every son and daughter of Ekpoma, the world over, every February or March.

Ogwa Festival

DANCE

Without a doubt, the Igbabonelimin dance is the greatest international cultural export of Esanland and has today assumed a major identity of the Esan people. However, there are other prominent dances in Esanland which add colour and pomp to various festivities The structure of the Igbabonelimin dance group is made of dancers, drummers and singers. The name Igbabonelinhim is derived from the mystical nature of the masquerade. The Ijeleghe dance is of Ikeke-ihiala Usugbeun, Irrua. The Olekhe dance, also known as Egwu-Uku or Ikhilen-Akun by Ekpon people, is the famous waist dance in Esan land. Olekhe dance has been described as a blend of Esan Asongun and Ika dance. The origin of Asonogun dance was attributed to a certain man called Ogun who had long delay in child bearing and when he eventually gave birth, the community erupted in a huge jubilation, joy, happiness and the dance was choreographed to express their job for Ogun’s good fortune. Ikhinabojie is another popular dance in Esanland particularly in Iruekpen Ekpoma. The dance is performed by energetic young men and women.

LANGUAGE

Nothing defines a people more than their language. A language is defined as a system of sounds, written symbols and/or signs used by the people of a particular area or tribe or status to communicate with one another. Language denotes a people’s ability to acquire and use complex systems of communication. Esan language has evolved over the years from the core in Irrua and radiating outwards to distant communities where many dialects exist. In distal communities such as Igueben and Ekpon the Esan language has retained many of the syllables inherited from the Benin Kingdom. Ekpon, the border town of Esan land to the East, often referred to as Delta Igbo, speaks a dialect that blends Esan language and Ika language of Agbor. Igueben language is a very unique one in the sense that it is a combination of Esan language and Bini language

GREETINGS

Greetings and courtesy are among the key verbal pillars of culture. In Esan land, there are greetings for various persons depending on relationship (parent), status, (King and Chief), age, (senior junior, mate) gender, time of day and special occasion and in some cases, the reason for gathering. the popular Esan greeting is “Aesan”.

HEALTHCARE

Healthcare is as old as man. Before the advent of modern medicine, Esan people relied on herbs, bark, and animal parts for treatment of diseases. Beyond this general medicare, Esanland is famous for bone setting. Their medical procedure does not include amputation and use of injections, yet achieve great result and healing, comparable to orthodox method. Patients are brought to Ogwa for bone setting from all over Nigeria because of the successes recorded. Ugbesin is an herbal medicine use for the treatment of accident victims. It dissolves blood clot in the body. Ugbesin is of two types; liquid and powder.

FASHION

The Esan Igbulu is arguably the only type found anywhere in the World. It’s curious to observe that Esan people may have taken a variant of the Edo language, but created an ingenious fashion style to underscore their identity. Ewohimi is noted for Igbulu weaving in Esan land. The Izakpa is a complementary fashion worn on Igbulu or Agbada by Esan eminent persons. Izakpa is made of animal skin. It is note-worthy that the Izakpa is not mere cosmetic but has spiritual significance. The Akpono (beads) is commonly used by the young girls and women during occasions. The use of Ere (Native Chalk) as make-up signifies joy, especially the arrival of a new baby in the home

FASHION

The Esan Igbulu is arguably the only type found anywhere in the World.
It’s curious to observe that Esan people may have taken a variant of the Edo language, but created an ingenious fashion style to underscore their identity. Ewohimi is noted for Igbulu weaving in Esan land.

The Izakpa is a complementary fashion worn on Igbulu or Agbada by Esan eminent persons. Izakpa is made of animal skin.
It is note-worthy that the Izakpa is not mere cosmetic but has spiritual significance. The Akpono (beads) is commonly used by the young girls and women during occasions. The use of Ere (Native Chalk) as make-up signifies joy, especially the arrival of a new baby in the home

ESAN TRADITIONAL MARRIAGE

Marriage also known as matrimony is a socially or ritually recognized union or legal marriage contract between two individuals that establish obligations and rights between them and their children and in-laws.
The concept of marriage is not a new practice and it has been a part of our society since ancient times.
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 as he is considered the head of the family.
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 bride price is usually very low, the impression being that Esan people do not sell their daughters in marriage. The bride price is normally about ₦24 (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 father of the bride or a prominent member 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.

Hence the tradition that at death, the corpse of Esan married woman is returned to her family to be buried with her ancestors.

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 was 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 fixed for the ceremony which would take place in the home of the would-be bride’s family.

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.

The list of items required for Esan traditional marriage vary from one clan to another and one community to another in Esanland.
Therefore, it is imperative to contact the would-be in-laws for the marriage list.
The section Esan Traditional Marriage was Culled from “Esan Traditional Marriage and Taboos” by Prince Kelly O. Udebhulu

ESAN TRADITIONAL MARRIAGE

Marriage also known as matrimony is a socially or ritually recognized union or legal marriage contract between two individuals that establish obligations and rights between them and their children and in-laws.
The concept of marriage is not a new practice and it has been a part of our society since ancient times.
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 as he is considered the head of the family.
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 bride price is usually very low, the impression being that Esan people do not sell their daughters in marriage. The bride price is normally about ₦24 (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 father of the bride or a prominent member 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.

Hence the tradition that at death, the corpse of Esan married woman is returned to her family to be buried with her ancestors.

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 was 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 fixed for the ceremony which would take place in the home of the would-be bride’s family.

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.

The list of items required for Esan traditional marriage vary from one clan to another and one community to another in Esanland.
Therefore, it is imperative to contact the would-be in-laws for the marriage list.
The section Esan Traditional Marriage was Culled from “Esan Traditional Marriage and Taboos” by Prince Kelly O. Udebhulu

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