Beyond the Benin-Esan Debate: Oral Tradition, Truth, and Brotherhood By Austin Isikhuemen

Austin Isikhuemen | Contributor on politics and business-related topics   

History was never meant to be a weapon, yet across comment sections and social media threads, the shared heritage of the Benin and Esan peoples is being dragged into a swamp of toxic banter and revisionist slurs. Driven by partial truths, regional pride, and the flaws of unexamined oral tradition, today’s youth are fighting ancient battles they barely understand. But no tribe holds a monopoly on history, and no single narrative accounts for the complex web of migrations, aborigines, and intermarriages that birthed our communities.

It is time to drop the provocative polemics, look beyond tribal egos, and realize that tearing down our brothers only sabotages our collective future. Now enjoy the full article by Austin Isikhueme

Check out also the following about Esan and Esanland:

Social media has exacerbated this debate. In my view, this debate is purely between brothers. It can only be productive if it enlightens both sides and keeps the younger generations more informed about their history with a view to shaping a future of progress and prosperity.  The current situation of abuses and inaccuracies is totally unhelpful and destructive.

Firstly, there is no man alive who knows history from the creation of the world. There is no book whose recorded history is 100% accurate. Sometimes, a little bit of ignorance, bias, pandering to the main audience expected to read the book, or an inclination to push a narrative that favours the author’s side can affect the veracity of aspects of the history as recorded by authors.

Writers need to be sensitive too to the slant they give their narration so as not to use the uncertain facts of ancient times to cause turbulence and enmity in contemporary society.

It is true that some princes of Benin became Enigie in some Esan towns. I have no information on whether all 35 kingdoms of Esan had princes as their first king. It is also unthinkable that the entire area that became Esanland was uninhabited before the migration caused by resistance to the draconian decrees from the Benin palace.

See also The History Of Esan People Of Nigeria.

In the South of Esanland, in what was the Benin Empire, and to the north and northeast, the Igala had a very well-organised leadership and culture.  It is unthinkable that there was no southward migration from them and intermarriages with the aborigines of Esanland. There are parts of Esan today whose language is more Igalan than pure Esan! Let those who do not know ask.

Ichiesan and his brother, who eventually started Uromi Onogieship, hailed from Benin, but they met folks already living there. Same with the ruling house of Irrua. There were some Benin Warriors who settled in Esanland as well. But settlers also came from the eastern flank – at  Ewohimi, you will find Idumagbor with Ika settler blood in some of their veins. The same applies to Ekpon.

Even within Esan itself, there were local migrations. The Amedokhian people and their 6 relative quarters in Uromi migrated from Okaigben in Ewohimi. So if you are tracing the complete history of migration of Amedokhian today, you would need to first trace the complete history of Okaigben, including where the people migrated from.

See also Rediscovering Indigenous Knowledge Systems and the Power of Storytelling

Another fact that supports the assertion that Esans did not all migrate from Benin is the fact that every town in Esan has subtle linguistic differences that can not be explained by a simplistic “jumping into the bush” narrative. Yes, people did leave in droves during the era of Oba Ewuare I.  But they met, settled, and intermarried with the aborigines of the current Esanland!

Most of the younger folks engaging in corrosive banter on social media today between the Benins and Esans may not be aware of some facts of their history. Esan was a derogatory name by the Binis for the migrants who left due to oppression – “n’Esan fio uwoha”.

The same was Benin, derived from the derogatory “Ile-iBinu” – land of vexation or troubles, said to have been given by Oramiyan (Omonoyan), Ekaladeran’s son from Ife -Benin narrative. While the Esans proudly bear their name today, the Benin people also have no problem with theirs. Both are accidents of history which cannot be changed.

Then there is the superlative praise everyone gives to their ethnic group as if the world started from their domain. Didn’t a group in Nigeria claim that their ancestor dropped from the sky by God using a chain and the whole earth was made from the puny sand carried in a snail shell? And a cock brought along helped spread the soil across the world! From here to America, Australia, and Argentina across the oceans!!

Let those who want to believe that God has poultry and snails in heaven so believe. However, that I see them eating chicken and snails is proof that they do not venerate the agent that played such a vital role in their origination.

So, when some claim that their ruler owns all the land from their metropolis to the white man’s country, it is also a myth no one should bother trying to demystify. It is one of the harmless fables that every tribe is entitled to.

Prince Dr. Christopher Gbelokoto Okojie, who wrote that 1960 book on Esan Native Laws and Traditions, has his roots in the royal families of Irrua and Ugboha. Whether that influenced the slant of his narrative, I cannot tell.

It is a very good historical piece which I have read many times in the past. But I did find offensive a certain derogatory reference, structured diplomatically, to the Uromi people. It is a fantastic book written by the renowned medical doctor who became minister of health.

Both he and the Benin historian – Egharevba – must have done a lot of research in order to write their historical accounts. But we must never forget that they too interviewed individuals and old folks and palace chiefs who told them their history as they could recall from the oral history they themselves were told, inaccuracies and biases included.

See also Bridging the Past and Future: Applying Indigenous Knowledge for Sustainable Development in the Modern World

I have also seen some posts by young folks obviously not conversant with their history, arguing about the recorded history of the death of a respected Benin ruler at Esanland during the Uzea war against Agba n’Ogie of Uromi. If my knowledge serves me well, an Onogie of Uromi is also said to have been unalived in a conspiracy to stop the war.

Why argue violently about what you do not know and cannot change? The best is to find out more and enrich your knowledge. Wasn’t an Igala king also killed in a war with the Benin Kingdom? Humans die.

There is an Onogie of Uromi who was said to have vanished into Ahojie Forest due to his spiritual powers, and his body was never found! Who am I to argue with that since I do not have alternative accurate information? That’s a fact of life.

The greatest Onogie of Uromi, as Prince,  gave the British a serious headache for six months after they “pacified” Benin and exiled the Oba. He too was banished to Calabar and met Oba Overamwen there. He escaped and returned to Uromi. He was betrayed and caught, and sent to Benin, and, being very problematic and stubborn, he was said to have been sent to Ibadan by the British!

He was later released, made King, and given wide administrative powers, and presided over the colonial court at Ubiaja. This is contemporary history, and some folks who were children in his time are still alive.  That story is one of pride to Uromi, even all Esan people. Should that make me raise my shoulders and rub it in the faces of others today? Never!

We need to be careful not to let present-day politics bring bad blood and acrimony between Benin and Esan people. Our history cannot be changed. Neither can our propinquity. 

No one should rub seniority in the face of the other, as in the song of that purport. Similarly, no one should try to erase their sanguine relationship with the other, as history clearly tells us. Lastly, we can only achieve progress when united and no one looks down on the other.

The most progressive and developing African country today has legally banned the identification of its citizens by tribe! Only nationality is asked for in questionnaires, and you can be prosecuted if you ask someone in Rwanda if he is Hutu or Tutsi.

They are leaving us behind, and here we are quarrelling about tribes, a very silly and unhelpful engagement. The time to stop the diatribe is now!

16th July 2026.

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