Location of the Esan Tribe
The Esan tribe (Esan: ẸVbhò ẸVsán), also known as the Ishan people, are an ethnic group indigenous to Edo State in Nigeria’s South-South geopolitical zone. Their language, Esan, is often referred to as Ishan by British colonial translators.
Esanland (Oto Esan) covers an area of 2,814.347 square kilometres, accounting for a significant portion of Edo State’s total landmass of 19,794 square kilometres. This area is part of Nigeria’s 923,763 square kilometre territory.
Esanland is located in the Western part of Edo State, around 80 kilometres from Edo State’s capital. The region is bordered to the northeast by Etsako, to the northwest by Owan, to the southwest by Orhiomwon and Ika, to the south and southeast by Aniocha and Oshimili, and to the east by the River Niger. The land is approximately 134 metres above sea level, perched on a plateau that rises from the Orhiomo River and drains into the Orle River, Orbu River, Uto River, and various smaller streams.
Esanland lies within a tropical rainforest zone, characterised by high temperatures, high humidity, and significant yearly rainfall. The region’s consistent rainfall supports many tall trees, including Iroko, Mahogany, Ebony, Okpekpe, Obeche, and Agba trees. Palm and mango trees are the most dominant species in the forest. The forest canopy, typically reaching heights of over 100 feet, provides shelter for a range of plant and animal life. Beneath the canopy, smaller trees, woody plants, creepers, and dense tangles of lianas are prevalent.
Communities such as Ubiaja, Ohordua, Ugboha, and Ilushi have close links to the River Niger, which plays a key role in sustaining the region’s water cycle. This water cycle ensures a steady water supply for domestic, agricultural, and industrial use through seasonal rainfall. Kelvin Shillington explains that seasonal rainfall in tropical regions like Esanland is triggered by midday heat, which causes water to evaporate from the oceans. Onshore winds from the Indian and Atlantic Oceans then carry this moisture over Esanland, where it falls as heavy rain.
The abundant rainfall in Esanland contributes to the fertility of the land, making it ideal for farming. The lush vegetation and thick underbrush also support a wide variety of wildlife. The forests of Esanland are home to rich biodiversity, including herbivorous and carnivorous animals such as monkeys, snakes, rodents, antelopes, deer, grass-cutters, insects, snails, and numerous species of birds. This diverse ecosystem supports predatory and non-predatory animals that thrive under the forest canopy.
Thus, the relationship between the Esan people, the forest, and its wildlife is mutually dependent. The forest provides shelter and sustenance to the humans and animals that inhabit it, while the Esan people, who occupy the top of the food chain, help maintain the delicate balance of life within this rich ecosystem.
READ ALSO: ETSAKO TRIBE IN EDO STATE.
History and Origin
The name “Esan” has been used to refer to the Esan people for centuries, predating European contact. Historians generally believe that the term “Esan” (originally “E san fia”) is derived from the Bini language, meaning “they have fled” or “they jumped away”. This is linked to a significant event in 1460 when Oba Ewuare of the Benin Kingdom implemented strict mourning laws that prohibited sexual intercourse, bathing, drumming, dancing, and cooking. Many saw These laws as excessively restrictive, prompting a mass exodus of people from the Benin Kingdom to what is now Esanland. This migration significantly shaped the cultural identity of the Esan people, and the term “Esan” came to symbolise those who had fled, or “refugees”. Oral traditions strongly support this narrative.
The term “Ishan” is an Anglicised version of “Esan” resulting from the British colonialists’ difficulty pronouncing the name correctly. Other Esan words have similarly been altered during colonial times, such as “ubhẹkhẹ” (now “obeche” tree), “uloko” (now “iroko” tree), and Abhuluimẹn (now “Aburime”). Efforts are being made to revert to the original names where possible.
The formation of the modern Esan nation is thought to have occurred in the 15th century, following the migration of princes and nobles from the Benin Empire to the northeastern region of what is now Esanland. These migrants established new communities and smaller kingdoms, known as “Eguares”, while coexisting with the indigenous peoples. Today, there are approximately 35 established kingdoms in Esanland, including Ebelle, Ewohimi, Ekpoma, Ubiaja, Uromi, Uzea, Igueben, Ewatto, Irrua, Opoji, Ugboha, and Ewu.
Despite occasional conflicts between these kingdoms, the Esan people have maintained a cohesive cultural identity, influenced mainly by the Benin Empire. However, like the rest of the Benin Kingdom, Esanland was colonised by the British Empire in 1897. Following Nigeria’s independence in 1960, the Esan people, like many others, endured the hardships of civil war, poverty, and inadequate infrastructure.
The Esan people speak the Esan language, which is part of the Edoid language family and is closely related to Edo, Urhobo, Owan, Isoko, and Etsako. Esan is considered a regionally significant language in Nigeria. It is taught in primary schools and featured in radio and television broadcasts. It is also recognised in the UK census.
The population of the Esan people in Nigeria is estimated to be between 1 million and 1.5 million, with a substantial diaspora in countries such as the United States, the United Kingdom, South Africa, Canada, Spain, and Italy. Organisations like the Esan World Congress have helped maintain a strong sense of community among Esan people worldwide.
Religion
Esan’s Belief in the supreme God is captured in the words “Iyayi,” which means “I believe” or “faith in God” (Iyayi Osenebra). The word is often abbreviated as Ose. God is also described as “Ofuekenede” (merciful God), “Okakaludo” (stronger than stone), “Obonosuobo” (the great physician), etc.
Osenebra is a supernatural source. As the Supreme Being, Osenebra is the ultimate controlling principle of the universe. God has foreordained whatever will be since the foundation of the world. At birth, the individual has his ehi (guardian angel) to guide him. His ehi tele guides him to follow his destiny, which God has fashioned.
Awolalu and Dopamu, when writing on the concept of destiny among the Edos, hold that the ehi chooses or declares man’s destiny. That offering must be offered to him occasionally to attract favour from him. They also have that the ehi can apply to God to take its client so that the ehi can return to his Maker. (Awolalu and Dopamu 165-166). These do not correctly depict the Esan account. It is not the ehi that chooses or declares destiny. The ehi does not even implement but only monitors what God (Osenobulua/Osenebra) legislates or decrees, takes feedback and petitions God. If the offering is given to the ehi to attract favour, it means he has dissented from the role assigned to him by God to take a bribe, which means that even the angels can take a bride. On the contrary, the ehis do what is proper to their nature. The ehi is subordinate, willless, uninfluenced, impartial, objective, and an observer and messenger. They do not need any material things. As such, they are not deficient in any material thing. They are pure spirits. If offerings and sacrifices are made, they are not for the consumptions of ehis (angels) but for either evil spirits that can yield to or accept sacrifices in negotiation or to the gods/deities for appeal or appreciation. For the ehi to apply to God to take, its client is to say it is not only willful but also in negotiation with God for self-interest. This will make the ehi a malevolent being because he desires the termination of a lif,e which is his prerogative to guide and defend.
Evil forces: This is also a supernatural source. Evil forces can efficaciously alter, swap or over-turn a favourable destiny through power from elimin ebe (devil). The implacable, sadistic agents can wreak their evil machination through witchcraft, magic, and other diabolical and malevolent channels. Suppose a misfortune incessantly attends to an individual or people. In that case, the Esans often say ebalulu non; that is, it is what was done, hence the name ebalulu (what was done) among the Esans. To rescue an individual from these forces, appeal, dialogue, and supplication could be more potent; confrontation is more productive. Confrontation is preferred because it is believed among the people that evil forces hardly yield to other methods. After all, they are inherently evil. One can thus commune with higher forces which, through confrontation with or by causing the death of the evil agents, put an end to such evil powers and the attendant unfavourable destiny. For example, an individual rescued from a revolving circle of birth, premature death and rebirth is named Asiazobor. This means ‘let’s leave him now’, a depiction of belief in destiny.
Marriage Rites
In Esan tradition, a man could marry a wife in four primary ways: marriage dowry, inheritance, and pawning/pledging. Adultery is acceptable for men but forbidden for women.
- Betrothal (Ebee): This was the most common and long-standing method, where a man would seek a girl’s hand from as early as her conception. The man would make initial offerings, such as firewood, to the pregnant mother, requesting her future daughter’s hand in marriage. Over the years, the man would continue making gifts, including yams, palm wine, and other presents, until the girl reached adulthood. While this system was spread over several years, it was considered affordable, and the resulting wives were often seen as more respectful and manageable.
- Dowry System: This method was rarer and involved paying a substantial bride price for a grown-up daughter. It was financially beneficial for the father but often problematic for the bride, who, upon reaching puberty, might resist the marriage. In some cases, girls were forcibly taken to their husbands’ homes, leading to conflicts and even brutal attempts to consummate the marriage. Once pregnant, the girl would likely settle into the marriage due to societal and spiritual pressures.
- Inheritance (Egbase): An inheritance marriage occurs when a man dies, and his wife becomes the property of his son or nearest male relative. This was common among poorer families, where the heir might suddenly inherit multiple wives, some of whom he may not have chosen. In such cases, women unwilling to leave their children could be granted freedom by the ancestral shrine, allowing them to live as they pleased without dishonouring their family’s name.
- Pawning or Pledging: This practice, often viewed as a form of disguised slavery, involved a person pawning themselves, their son, or, more commonly, their daughter to raise money. The pawned individual had to perform tasks for the creditor until the debt was paid. If a daughter was pawned and not redeemed before reaching maturity, the creditor could take her as a wife, with the debt deducted from her value. The girl had little control over her fate in these situations.
Traditional attire
The Esan traditional attire is a fabric made up of Green, wine, yellow, white, and navy blue colour stripes. The name is “Igbulu” in the Esan language. The green part of the fabric should be on the down part, while the “Igbu” is tied to the left shoulder, and the whip (Izakpa) is placed on the left shoulder. Usually, the men wear a White shirt, trousers and wrapper tied across their left shoulder paired with a beaded cap, beaded accessories, and whip.
Traditional Food
The food peculiar to the Esain tribe is Black Soup (Omoebe), Ogbono soup with pounded yam.
Occupation
The Esan tribe are traditionally known for their agricultural practices, traditional medicine, mercenary warfare, and hunting skills. They cultivate a wide variety of crops, including palm trees, Irvingia gabonensis (ogbono, erhonhiele), cherry (Otien), bell pepper (akoh), coconut, betel nut, kola nut, black pear, avocado pear, yams, cocoyam, cassava, maize, rice, beans, groundnuts, bananas, oranges, plantains, sugar cane, tomatoes, potatoes, okra, pineapples, pawpaw, and various other vegetables.
They are deeply rooted in their culture and traditions and are often regarded as one of the most ethnically diverse groups in Sub-Saharan Africa. The community reveres their cultural heritage and holds many of its core values and practices sacred.
Laws of The Esan Tribe
The Law of Paternity in Traditional Esan Custom
In traditional Esan society, customary laws clearly defined paternity, leaving little room for disputes that became common in later legal systems. Esan proverbs such as “Eimien Obhi Idolo” (meaning “No man can claim the child of a secret union”) reflected the strict rules surrounding paternity. The main principles governing paternity were:
1. Children from Lovers:
- If a woman was unmarried (Arebhoa), the child was considered the legal offspring of her father, not the biological father.
- The child belonged to him if the woman had an intended husband, even if he was not the biological father.2.
2. Children from Separated Women:
- If the woman’s dowry had not been refunded, the child would have belonged to her first husband, regardless of who fathered it.
- If the woman or her family refunded the dowry, the child’s paternity depended on the circumstances: if the biological father married the woman, the child belonged to him; otherwise, a subsequent suitor would claim the child as his.
3. Children from Adulterous Unions:
- All children from adultery were considered the children of the woman’s lawful husband.
4. Children from Kindred Unions (Ibhallen):
- In a marriage between two kindreds, the child belonged to the intended husband if pregnancy occurred. If he did not marry her, the woman’s father or the new suitor claimed the child if he eventually married her.
5. Children Born to a Minor Husband:
- Children born to a husband who was still a minor were legally considered the children of the minor, taking precedence over any future children he might have after reaching adulthood. However, this rule did not apply to an Onojie (a king’s heir), who could only recognise legitimate children born during his reign.
6. Children of Widows:
- A child born to a widow was regarded as the child of her deceased husband if she was known to have been pregnant before his death. These children were often called Umoera (meaning “fatherless”). In some areas, if a widow became pregnant after her husband’s death, the man who inherited her could claim the child as his own.
- This practice was governed by the principle “Eimien Obhi Elinmin” (Dead men cannot father children). In some areas, the widow had to be inherited before the child was born for the man to claim paternity.
7. Children from Adultery with Permission:
- In some instances, if a man could not conceive a child with his wife, he might permit her to have a child with another man, with the child still regarded as his own. This was governed by the custom A Mun Ole Obo Bhe Ughe, meaning that the children from such a union were considered lawful children of the husband.
8. Children from Love Affairs (Omon-Osho):
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- Children born from illicit affairs (love affairs) had no legal status and could not inherit property or participate in ancestral worship. However, if a man married a woman who had previously borne him a son before their marriage, he could claim the child as his firstborn.