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TABLE OF CONTENTS
Title Page i
Certification ii
Dedication iii
Acknowledgement iv
Table of Contents v
CHAPTER ONE
Historical Background of Irrua 1
Traditions of Origin, Migration and Settlement 3
Traditional Religious Beliefs 23
CHAPTER TWO
Socio-Political Organization of Esan Society 28
Women Association 33
Political Structure 35
CHAPTER THREE
Judicial System: Dispensation of Justice in Esan
Pre-colonial Society 46
Types of Offences 49
Process of Prosecution 52
Types of Punishment 58
Process of Appeal 62
CHAPTER FOUR
Impact of the Judicial System on the People 69
Existence of a Free and Fair Society 71
The Existence of Rule of Law 72
CHAPTER FIVE
Conclusion 79
Bibliography / Oral Informants Interviews 83
Appendix 85
CHAPTER ONE
HISTORICAL BACKGROUND OF IRRUA
Irrua is in Esan Central Local
Government Area of Edo State in Nigeria. Irrua and other towns around
her are part of the Esan group. It is situated in the western portion of
Esanland. The town covers about 80 square kilometers. It shares a
common boundary with Agbede to the north, Ewu to the North-west, Ekpoma
to the South-West and Uromi to the South-East.
The town is made up of
twenty (20) villages namely; Eguare, Usugenu, Akho, Idumebo, Idumabi,
Usenu, Onogbo, Agua, Edenu, Ugbokahre, Ibore, Atuagbo, Ugbalo, Udomi,
Ibhuolulu, Afuda, Ekomojoudu, Idumuogodo, Idumoza and Ujabhole. The
traditions of origin of the people have put Irrua into two groups: these
are Otoruwa group and Uwesan. But administratively Irrua is divided
into four (4) groups of Otoruwa, Uwesan, Ikekato, Ujabhole. The Otoruwa
group consists of Eguare, Usugbenu, Idumebo, Idumabi and Usenu. Uwesan
consists of Onogbo, Agua, Edenu, Akho, Ugbokare and Ibore. Iketato
consists of Atuagbo, Ugbalo, Udomi and Ibhuolulu. Ujabhole consists of
Aguda, Ekomojouda, Idumuogodo, Idumuoza and Ujabhole.
In pre-colonial
times, the people were predominantly farmers due to their fertile soil.
There was considerable thick forest in which timber and palm tree were
plentiful. The pre-colonial Irrua society depended on Agriculture as the
major foundation upon which other economic activities were built. Both
men and women had different roles to play in the society. While the men
constituted the farming, hunting bands and fighting force, the women
were more involved in trading and supplemented the men with the
cultivation of crops like, cassava, pepper, tomatoes, okro and beans.
It
was through the Onojie of Irrua that most of Enijie in Esan paid their
annual tribute to the Oba of Benin. This position given to Irrua was
confirmed and awarded the title of Okaijesan on Ikhihibhojere, by Oba
Akenzua 1 of Benin in 1723.
TRADITIONS OF ORIGIN, MIGRATIONS AND SETTLEMENT
The origin of the
people of Irrua is characterized by the lack of documentary sources in
explaining it early history which is also peculiar to the pre-colonial
history of most West African states and in an attempt to know how the
people of Irrua came to be where they are would lead to various accounts
of its origin.
According to the people from the Otorowa group, the
great migration, which took place in Benin during the 15th and 16th
century, mostly during the reign of warrior Kings like Ewuare the great,
Oba Ozolua and Esigie brought about the settlement of Irrua.
According
to this tradition, the migration from Binis was occasioned by the
inhuman mourning laws decreed by Oba Ewuare the great in 1460. Majority
of these migrates escaping Ewuare’s tyranny moved in groups. The fleeing
Bini groups were led by notable warriors like Oghu, who settled at
Ivue, Uromi. They found their way to Esanland after months of wondering
in the forest between Benin and Esan. The tradition further states that,
the very first group mostly people from Ugboko in Benin City landed in
Irrua under the leadership of one Amilele, a great warrior (Okankulo) of
Benin. They settled in Irrua territory.
According to Dr. C.G. Okojie
in his book “Ishan Native Laws and Customs”, Amilele together with his
followers founded the present day Eguare settlement and due to the
superiority of the new immigrants in term of number, cooperation and
domineering spirit were able to conquer other settlements around them in
which some of their neighbours migrated to Iki which is the present day
Opoji.
When Oba Ewuare finally realized that he could not use force
or the use of force would not be able to bring back his rebellious
subjects back to Benin, he sought diplomatic means. He declared a
general amnesty to the leaders Okankulo and promised them rewards if
they could return to Benin. The group that settled in Irrua sent back to
the Oba with the word “Iriowa iide-e” (we are at home, we are not
coming). It was the word Iriowa that was later corrupted to Irrua during
the colonial era.
The second tradition has it that the people of
Irrua migrated from Uhe near Ile-Ife many years ago. Amilele gathered
his people and took them on diplomatic visit to Benin to pay homage to
the then Oba of Benin who was called Ohe. On getting to Benin, the Oba
(Ohe) gave his daughter called Iruiwa to Amilele as his wife and gave
him the title of Onojie (Enigie). After a short stay, Amilele and his
new wife, together with followers set out from Benin to return home. But
on their way home to Ifeku, they stopped to rest on the way and the
site they rested became the present day Eguare. While resting, they
sighted a large and ripe palm fruit and subsequently interpreted to be
an evidence of the fertility of the land. Amilele decided to settle
there and sent a report to the Oba of Benin notifying him of their
decision to settle in the new territory. There and then they named that
settlement Iriowa, after the Oba’s daughter and Amilele beloved wife.
The
fault of the second tradition of the origin of the Otorowa people in
Irrua is that of Ifeku island which did not occur until the 19th
century. However, both traditions of origin have Benin as its place of
origin and Amilele as the hero or founder.
According to the
intelligence report on Ishan division of Benin Province, has it that
they began to grow and in no time other villages were established around
Eguare. The villages founded by the descendents of Amilele and his
followers were Akho, Eguare, Usugbenu, Idumabi, Idumebo, Usenu and
Onogbo. They were collectively known as Otoruwa. Tradition has it that
the remaining thirteen villages of Ibore, Atuagbo, Ughekhare, Agua,
Ugbalo, Udomi, Ibhuolulu, Eidenu, Afuda, Ekomolouda, Idumogodo, Idimuoza
and Ujabhole, migrated originally at different times from Benin, Ifeku,
Otuo and Agbede. The establishment of the twenty villages that
constituted Irrua will be treated separately.
EGUARE
Eguare is the headquarter and residence of the Onojie, due
to the arrival of Amilele and his followers. According to the tradition
of origin, the immigrants migrated from Ugboka in Benin City. Due to
their domineering attitude they were able to conquer the people around
them which made some to migrate to Iki-Okpozi. Ekpereijie was the first
Onojie appointed by Oba Ewuare in 1463 in Benin City.1
AKHO
The indigenous people of Akho came directly from Ibie. They
came to settle in Irrua before other people but because they were
defeated by Usenu, a later group of immigrants from Usen in Benin City,
in the battle of Idigba, their power was redued and they took the third
place after Eguare and Usenu in Irrua.
But despite their status which
was reduced, Akho still had in possession the Oto shrine (Aluoto). The
ownership of the shrine is regarded as the first settler in any area in
Esanland according to their belief.
USUGBENU
Most of its early founders came from Benin. Usugbenu is
the largest village after Eguare. It is divided into five (5) (Idumu)
Ikekiyala, Uhaekpen, Ugheriokhua, Uzebu and Ididigba.
Ikekiyala: The
founder of this quarter came along with the Benin immigrants led by
Amilele. In search for farmland, they crossed the Eguare mot (Iyala) and
settled, which gave rise to their name Ikekiyala meaning beyond the
mot.
Uhaekpen: the original settlers of this quarters came from Uhaekpen in Benin.
Ughenokhua: Majority of the settlers of this quarters were from Ighanlan (Igalla).
Uzebu: The founders of this quarter came directly from Uzebu quarters in Benin.
Ididigba:
This quarter was founded and populated by Irrua princess from Eguare.
The founder princess were the princess of the Enijie between
Ikhihibhojere and Ogbeide 1720 – 1840.2
Uwelen Edo: Is a sub-quarter in Ididigba and was founded by later immigrants from Benin.
USENU
The original inhabitants of Usenu were said to have migrated
to the area from Uselu in Benin at the time that the great migration
took place in Benin during the reign of Oba Ewuare the great in the 15th
century. These immigrants were said to have arrived in Irrua before the
arrival of the Ugboka immigrants from Benin who eventually occupied the
present Eguare the headquarter of the Onojie. Uselu migrants were said
to be great warriors as regard to the defeat of Akho in the battle of
Idigba. It was their victory in the battle of Idigba that made them
second to the people of Eguare Irrua, in the matter of status and order
of settlement.
IDUMEBO
Oral tradition has it that majority of its founders were not among those from Benin rather they migrated from Ibiebhe (Iseube)3
The
Idumebo quarter was said to have been settled by latter immigrants from
Obeidu, a village in the present day Uromi. The original immigrants
were said to have arrived Irrua almost the same time as the Ugboka
immigrants from Benin.
IDUMABI
The founder of this village was said to have come from
both Ujagben Urohi, but another account claimed that the original
founder of this village were among the followers of Amilele.
UNOGBO
Unogbo was founded by Prince Amese (Omese) and his
followers4. In the account, Etaghaife and Amese were prince of Ekpeneiji
the Onojie of Irrua. Etaghaige was the elder and was obedient to his
father the Onojie but Amese the younger was not. To avoid conflict after
his death, the Onojie called Amese and gave him riches including slaves
and servants and sent him away to the area now called Unogbo with the
promise that in the new abode, his elder brother (Etaghaife) and others
will no longer be able to interfere in his affairs.5 Amese gladly
accepted the offer. Another has it that, Prince Amese was the heir
apparent of Ekpereiji the Onojie of Irrua. After the death of his
father, Ekpereigie, he collected all his first sons of all families in
Irrua and went to Benin in order to collect the staff of office from the
Oba of Benin.6
He later returned to Irrua without the first sons he
had left Irrua with. This action of Amese angered the Irrua people and
they refused to accept him as the Onojie. Subsequently, they drove him
away from Eguare. He wandered to Onogbo where he became the founder of
the Onogbo people.
AGUA
The name Agua is from the Esan world ‘Ogua’ meaning
‘mixture’. As its name is so also is the village, which is made up of
three quarters, apart from Eko-Eiche and Eko Kakulu, which are recent
settlement.
These three quarters are made up of immigrants from different areas which include Idumu-Eguale, Idumu-Abokha and Egbelualemon.
Idumu-Eguale:
The founders of this quarter are immigrant from Ugboha in the present
day Esan North East Local Government Area. Their leader was Ihaianlomon.
Idumu-Abokha:
Was founded by Emando refugees from the Eguare-Ikeakhe war of 1850 in
Ekpoma7. Egbeluabelomon quarters were immigrants from Ujamen, a suburb
of Benin.
EIDENU
This village was founded by three (3) great warriors
namely: Aighe, Unobi and Omorulare. They settled in three different
quarters in what came to be known as Eidenu. Eidenu has three quarters
Eidenu-Abo, Idinobi and Udowa.
Eidenu-na-Abo was settled by Aighe and
his followers. Its first settlement was Odoa. With the continuous
increase in population led to the formation of quarters like Idinegbon,
Ogbakha, Uwendalo and Eko-nou-khou. It is this area that was settled by
the descendants of Aighe that became Eidenu-na-Ato quarters.
Unobi
and his followers settled in the quarter now called Idinobi. Due to
increase in population Iyobhebhe migrated eastward to establish a
quarter called Eko-Iyobhebhe. The descendants of Omariare, a Nupe
warrior left Emmaudo-Ekpoma during the Eguare-Ikeakhe wars of 1860
occupies the quarter now known as Udowo. In a report, the three warriors
that settled at Eidenu were from Ifeku. But they did not arrive at
Irrua until after the immigrants from Ugboka in Benin.
UNEAH
Uneah is the name for the people who now settle in Ibore,
Atuagbo and Ugbalo villages. The various tradition of their origin
claimed that they migrated from Otuo, a town in the present day Owan
East Local Government Area.
According to .O. Okosun, Ineah was the
teacher of the quarter – in Otuo. Due to the constant maltreatment of
the people by the king of Otuo, he gathered his people and left Otuo. At
Irrua, the Onojie granted Ineah and his group protection and permission
to settle in Akho.8
According to Dr. C.G. Okojie, the migrants were
different from that of the people that protected them. For instance, in
Irrua when animals like buffalo, wild pig and eagle were killed by
hunters, the right leg of the animal must be sent to the Onojie as
sacrifice. But if a tiger is killed, the dead animal must be sent to the
Onojie. According to Irrua custom, the killer of the tiger after
presenting the animal to the Onojie and rewarded,the dead animal is
buried as an honour to the king of the animals.
But for fear of
offending the Onojie of Irrua, every animal killed by the migrants were
presented to the Onojie accompanied with war song and dance.
The
Uwagwe – leader of Akho, was surprised at the strange behaviout of the
immigrants even the Onojie was not comfortable with the strange
behaviour. It was anticipated that one day, one of the Uneah hunter
might commit a taboo against Esan custom, and this may lead to
unfavourable consequence to the society. Just as it was anticipated the
deed was done in the sense that an Uneah hunter killed a tiger sent it
to the Onojie after rewarding the hunter. In accordance with the custom,
the Onojie ordered the dead tiger to be buried but the people (Uneah)
insisted that they should eat the dead animal. The attitude of the
people made the Onojie to belief that they could do worse things than
that, on this basis, he (Onojie) ordered them to leave Akho which they
moved far into the forest.
This was how they moved to their present
home which became known as Age-Okhouria. But was later changed to Uneah
as a memorial of their founder.
UGBOKHARE
The original founders of this village came from Ifeku
directly to their present settlement. But after the indigenous Irrua
group had already settled at Eguare, the leader of the original founder
was said to be great warrior like the founder of Eidenu. He was said to
have followed after them but he met the people of Eidenu already
settled, so he moved northward and settled in their present village.
UJABHOLE
The founders of Ujabhole were immigrants from the Uhe
quarters in Benin. They came during the great movement in the 15th
century during the reign of Oba Ewuare the great. They first settled
near Oghus at Ivue due to constant conflict in Ivue, they migrated to
their present settlement.7
The Ujabhole village is the most outlying
Irrua district toward Uromi from the direction of Usesa. The Onojie of
Irrua land had right from the time of their arrival given the title of
Iyasele (commander-in-chief of the warriors) to their leader. He made
him oversee all Uwesan villages and the Onojie’s representative in the
area. According to tradition as a symbol of testimony to the status of
the Ujabhole’s leader, the Onojie gave him a short stem of Ukhimi (new
bodia leaves) to plant in his village (Ujabhole) and the Onojie
instructed him not to allow it to be uprooted (Ujabhole) hence the name
Ujabhole, which has since remain the name of the village.
UDOMI
The original founders of this village was said to have
migrated directly from Benin during the great migrations of the reign of
Oba Ewuare. According to tradition, Oghu was the warrior-leader who
left Benin during the reign of Oba Ewuare. Oghu and his group settled in
Ivue (the highest point in Esan). When Oba Ewuare sent for the war
leaders in 1463, Oghu was among. But he gave execuse for not going due
to the problem he had with his foot. He pleaded with his first son,
Oghala to go for him to Benin which his son declined and in an
alternative, Oghu consulted his younger brother, Ichesan who went for
him.
The hatred between the father and son spread to the village.
According to C.G. Okojie, Oghala and his supporters were banished from
Ivue. Oghala and his followers first settled at Onewa and later at Aho,
finally at Udomi. Their present home in Irrua.10
Another version of
this tradition of origin has it that it was Oghu who migrated from Ivue
and sought for permission to settle on Irrua soil at Udomi, which was as
a result of the decision of Ichesan, who on his return from his elder
brother’s assignment to Benin kept the Onojie title he brought to
himself instead of delivering it to his elder brother, Oghu.
EKO-OMOJOUDU (UHE)
The original founders of this village came
directly from Uhe in Benin under the leadership of Omojoudu. This was
during the period of the great movement from Benin in the reign of Oba
Ewuare. A testimony to this account of origin is the fact that this
village is popularly called Uhe.
IBHIOLULU
The founders of the village came directly from Avbiele
in the district of Agbede. According to Pa E. Osagie, the founder of the
village were from Benin, who left Benin during the movement in Oba
Ewuare’s reign in 1440 – 1473. They first settled at Avbiele along with
other immigrant from Benin, but left to their present home Ibhiolulu.
IDUMU-OGHODO
The founders of this village are closely related to
the founders of Ibhiolulu. They are said to have migrated from Avbiele
about the same time as the founders of Ibhiolulu.
AFUDA
The original founders of Aguda came directly from Benin
during the reign of Oba Ewuare in Benin. But majority of it present
inhabitant later migrated from Eguare rrua.
IDUMU-OZA
The founders of this village constituted a branch of
Ujabhole. The site of this village was the farmland of the settlers of
Ujabhole.
TRADITIONAL RELIGIOUS BELIEFS
Religion is the belief in the
existence of a supreme power, who is belief to be the creator and
controller of the universe, who gave to man a spiritual nature, which
continues to exist after the physical death of the body.
Esan were
polytheist in their religious belief. The polytheism was highly
influenced by the nature of the environment. The Esan have gods ike
Idigun – god of iron, Unoko – god of the Iroko tree, Osun – god of
medicine and goddesses like Obiehmon – goddess of the sea (this was
gotten from Benin traditional belief). Nature features like rocks, sea
creatures like crocodile inter alia where not worshipped because such
features were absent from the Esan environment.
The central religion
worship was ancestral worship in Esan land that is the soul of a person
is continuous. The death of the physical body does not imply the end of
life or existence. Esan believed that after death the person climbs into
a more superior realm (the world beyond). In this realm the earthly
dead continues to exist in a more superior way. Here (the world beyond)
he is able to see and communicate with Osenobua the supreme God. This
ability enables him to direct and influence the activities of the people
he left behind on earth. It was this Esan belief that influenced their
worship of ancestors whom they regarded to as Elimin spirit.
Every
family in Esanland had it own ancestral god. In appeasing the gods or
ancestors sacrifices of various kinds are made. It was the surviving
first son (Omijiogba) in a family that had in his possession of the
ancestral god. Any of his uncles, aunts, younger brother and sisters who
needed blessing from the ancestors approach him to perform the rites or
worship for him or her. Items used for sacrifice include goats, fowls,
pounded yam with well prepared soup.
At the appointed day of the
worship, all the family members are invited to the ancestral shrine in
the Oduwa (main compound where the Omijiogba lives). The Omijiogba
slaughters the provided animal and blesses the particular appeaser using
the Ukhure make some abstract signs before him or her. He prays for the
entire family as well. The food provided was shared by all. At the end
of it all, the appeaser goes home with the psychological belief and
satisfaction that his or her supplication has been heard and accepted by
the ancestors.
In Irrua and also the entire Esanland, religion has
utilitarian value in the society. It provided a moral etiquette for the
people.
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