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Ancient keeper, Uromi (2026)

01/05/2026

A Request For The Creation Of Esan State:
By The Indigenous People Of Esan Association Worldwide, Led By Aigbe Ebhodaghe Okosun.

30/04/2026

Volume 1, 2 & 3.

Conference Meeting With The 35 Kings (Enijie) Of Esan Kingdoms.

( Subjects Matter)

1) Addressing The Origin Of Our Tribal Name Esan! & The True Meaning Of Esan.

2) The Abused Teritorial Integrity Of Esanland, & %he Need For Teritorial Adjustment.

Volume 3, "The Need For The Creation Of Esan State, video clip to be posted soon 🔜

Presented By The Indigenous People Of Esan Association Worldwide, Led By Aigbe Ebhodaghe Okosun.
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If you're of Esan origin and we would love to Join the Indigenous People Of Esan Association Worldwide, use the link below to join us on our WhatsApp group
👇 https://chat.whatsapp.com/B95N4vfuw2yL7l9fxWhaEp

17/04/2026

IT ISN'T A COINCIDENCE THAT THE GREAT ESAN WHO STOOD OUT AS ANTI BRITISH INVASION & FOUGHT THE BRITISH TO A STANDSTILL & SUCH ESAN FIGHT LED TO THE FAILED BRITISH INVASION DURING THE 1900.

It Isn't A Coincidence That The Same Esan Who Fought The British To A Standstill And Resisted The British Invasion That Many Couldn't Resist. Oh Yes, It Isn't Any Coincidence That The Same Esan Are Also The Ones Who Also Stood Out As Anti British Colonial Rulers And Moved Motion For Nigeria's Independent.

By Aigbe Ebhodaghe Okosun

(HAIL ESAN)

𝓒𝓱𝓲𝓮𝓯 𝓐𝓷𝓽𝓱𝓸𝓷𝔂 𝓔𝓻𝓸𝓶𝓸𝓼𝓮𝓵𝓮 𝓔𝓷𝓪𝓱𝓸𝓻𝓸

𝐂𝐡𝐢𝐞𝐟 𝐀𝐧𝐭𝐡𝐨𝐧𝐲 𝐄𝐫𝐨𝐦𝐨𝐬𝐞𝐥𝐞 𝐄𝐧𝐚𝐡𝐨𝐫𝐨, 𝐚 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐢𝐚𝐧, 𝐛𝐨𝐫𝐧 𝟐𝟐 𝐉𝐮𝐥𝐲 𝟏𝟗𝟐𝟑; 𝐝𝐢𝐞𝐝 𝟏𝟓 𝐃𝐞𝐜𝐞𝐦𝐛𝐞𝐫 𝟐𝟎𝟏𝟎

𝐄𝐧𝐚𝐡𝐨𝐫𝐨, 𝐰𝐡𝐨 𝐛𝐞𝐜𝐚𝐦𝐞 𝐫𝐞𝐠𝐚𝐫𝐝𝐞𝐝 𝐚𝐬 𝐚𝐧 𝐞𝐥𝐝𝐞𝐫 𝐬𝐭𝐚𝐭𝐞𝐬𝐦𝐚𝐧, 𝐰𝐚𝐬 𝐨𝐧𝐜𝐞 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐛𝐞𝐬𝐭-𝐤𝐧𝐨𝐰𝐧 𝐍𝐢𝐠𝐞𝐫𝐢𝐚𝐧𝐬 𝐢𝐧 𝐁𝐫𝐢𝐭𝐚𝐢𝐧. 𝐇𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 "𝐟𝐮𝐠𝐢𝐭𝐢𝐯𝐞 𝐨𝐟𝐟𝐞𝐧𝐝𝐞𝐫" 𝐰𝐡𝐨 𝐭𝐫𝐢𝐠𝐠𝐞𝐫𝐞𝐝 𝐝𝐚𝐲𝐬 𝐨𝐟 𝐝𝐞𝐛𝐚𝐭𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐇𝐨𝐮𝐬𝐞 𝐨𝐟 𝐂𝐨𝐦𝐦𝐨𝐧𝐬 𝐢𝐧 𝟏𝟗𝟔𝟑 𝐚𝐬 𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐞𝐱𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧.

𝐇𝐞 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧 𝐢𝐧 𝐔𝐫𝐨𝐦𝐢, 𝐄𝐝𝐨 𝐒𝐭𝐚𝐭𝐞. 𝐇𝐞 𝐰𝐚𝐬 𝐞𝐝𝐮𝐜𝐚𝐭𝐞𝐝 𝐢𝐧 𝐔𝐫𝐨𝐦𝐢 𝐚𝐧𝐝 𝐎𝐰𝐨, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 – 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐰𝐨𝐫𝐥𝐝 𝐰𝐚𝐫 – 𝐚𝐭 𝐭𝐡𝐞 𝐞𝐥𝐢𝐭𝐞 𝐊𝐢𝐧𝐠'𝐬 𝐜𝐨𝐥𝐥𝐞𝐠𝐞 𝐢𝐧 𝐋𝐚𝐠𝐨𝐬. 𝐈𝐭 𝐰𝐚𝐬 𝐚 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐠𝐫𝐨𝐰𝐢𝐧𝐠 𝐜𝐡𝐚𝐧𝐠𝐞 𝐚𝐧𝐝 𝐬𝐢𝐦𝐦𝐞𝐫𝐢𝐧𝐠 𝐧𝐚𝐭𝐢𝐨𝐧𝐚𝐥𝐢𝐬𝐭 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐬. 𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐡𝐢𝐬 𝐟𝐚𝐭𝐡𝐞𝐫 𝐰𝐚𝐧𝐭𝐞𝐝 𝐡𝐢𝐦 𝐭𝐨 𝐛𝐞 𝐚 𝐥𝐚𝐰𝐲𝐞𝐫 𝐨𝐫 𝐚 𝐜𝐢𝐯𝐢𝐥 𝐬𝐞𝐫𝐯𝐚𝐧𝐭, 𝐡𝐞 𝐜𝐡𝐨𝐬𝐞 𝐣𝐨𝐮𝐫𝐧𝐚𝐥𝐢𝐬𝐦, 𝐢𝐧 𝐩𝐚𝐫𝐭 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐢𝐭 𝐰𝐞𝐧𝐭 𝐡𝐚𝐧𝐝 𝐢𝐧 𝐡𝐚𝐧𝐝 𝐰𝐢𝐭𝐡 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐬.

𝐇𝐞 𝐚𝐭𝐭𝐚𝐜𝐡𝐞𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐢𝐧 𝟏𝟗𝟒𝟒 𝐭𝐨 𝐍𝐢𝐠𝐞𝐫𝐢𝐚'𝐬 𝐩𝐫𝐞-𝐞𝐦𝐢𝐧𝐞𝐧𝐭 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐢𝐚𝐧 𝐚𝐧𝐝 𝐣𝐨𝐮𝐫𝐧𝐚𝐥𝐢𝐬𝐭, 𝐍𝐧𝐚𝐦𝐝𝐢 𝐀𝐳𝐢𝐤𝐢𝐰𝐞, 𝐰𝐡𝐨 𝐬𝐞𝐧𝐭 𝐭𝐡𝐞 𝟐𝟏-𝐲𝐞𝐚𝐫-𝐨𝐥𝐝 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐭𝐨 𝐞𝐝𝐢𝐭 𝐭𝐡𝐞 𝐒𝐨𝐮𝐭𝐡𝐞𝐫𝐧 𝐍𝐢𝐠𝐞𝐫𝐢𝐚𝐧 𝐃𝐞𝐟𝐞𝐧𝐝𝐞𝐫 𝐢𝐧 𝐖𝐚𝐫𝐫𝐢. 𝐇𝐞 𝐛𝐞𝐜𝐚𝐦𝐞 𝐞𝐝𝐢𝐭𝐨𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐃𝐚𝐢𝐥𝐲 𝐂𝐨𝐦𝐞𝐭 𝐢𝐧 𝐋𝐚𝐠𝐨𝐬 (𝟏𝟗𝟒𝟓-𝟒𝟗) 𝐚𝐧𝐝 𝐚𝐬𝐬𝐨𝐜𝐢𝐚𝐭𝐞 𝐞𝐝𝐢𝐭𝐨𝐫 𝐨𝐟 𝐖𝐞𝐬𝐭 𝐀𝐟𝐫𝐢𝐜𝐚𝐧 𝐏𝐢𝐥𝐨𝐭 (𝟏𝟗𝟓𝟎-𝟓𝟐).

𝐈𝐫𝐨𝐧𝐢𝐜𝐚𝐥𝐥𝐲, 𝐂𝐡𝐢𝐞𝐟 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐡𝐨 𝐟𝐨𝐮𝐠𝐡𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐍𝐢𝐠𝐞𝐫𝐢𝐚𝐧 𝐂𝐨𝐦𝐦𝐨𝐧 𝐌𝐚𝐬𝐬𝐞𝐬 𝐚𝐥𝐥 𝐡𝐢𝐬 𝐥𝐢𝐟𝐞 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧 𝐢𝐧𝐭𝐨 𝐫𝐨𝐲𝐚𝐥𝐭𝐲. 𝐇𝐢𝐬 𝐦𝐨𝐭𝐡𝐞𝐫 𝐰𝐚𝐬 𝐚 𝐩𝐫𝐢𝐧𝐜𝐞𝐬𝐬 (𝐏𝐫𝐢𝐧𝐜𝐞𝐬𝐬 𝐄𝐧𝐢𝐛𝐨𝐤𝐮𝐧 𝐎𝐤𝐨𝐣𝐢𝐞 𝐟𝐫𝐨𝐦 𝐔𝐫𝐨𝐦𝐢 𝐑𝐨𝐲𝐚𝐥 𝐇𝐨𝐮𝐬𝐞. 𝐇𝐢𝐬 𝐦𝐚𝐭𝐞𝐫𝐧𝐚𝐥 𝐠𝐫𝐚𝐧𝐝 𝐟𝐚𝐭𝐡𝐞𝐫 𝐇𝐑M 𝐎𝐠𝐛𝐢𝐝𝐢 𝐎𝐤𝐨𝐣𝐢𝐞 𝐈, 𝐊𝐢𝐧𝐠 𝐨𝐟 𝐔𝐫𝐨𝐦𝐢 𝐰𝐡𝐨 𝐟𝐨𝐮𝐠𝐡𝐭 𝐭𝐡𝐞 𝐁𝐫𝐢𝐭𝐢𝐬𝐡 𝐭𝐨 𝐚 𝐬𝐭𝐚𝐧𝐝𝐬𝐭𝐢𝐥𝐥 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐫𝐞-𝐜𝐨𝐥𝐨𝐧𝐢𝐚𝐥 𝐞𝐫𝐚. 𝐂𝐡𝐢𝐞𝐟 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐍𝐢𝐠𝐞𝐫𝐢𝐚 𝐦𝐞𝐦𝐛𝐞𝐫 𝐨𝐟 𝐈𝐤𝐨𝐲𝐢 𝐂𝐥𝐮𝐛. 𝐇𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐍𝐢𝐠𝐞𝐫𝐢𝐚𝐧 𝐆𝐨𝐥𝐟𝐞𝐫 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐲𝐨𝐮𝐧𝐠𝐞𝐬𝐭 𝐞𝐝𝐢𝐭𝐨𝐫 𝐨𝐟 𝐚𝐧𝐲 𝐦𝐚𝐣𝐨𝐫 𝐧𝐞𝐰𝐬𝐩𝐚𝐩𝐞𝐫 𝐚𝐭 𝐭𝐡𝐞 𝐚𝐠𝐞 𝐨𝐟 𝟐𝟏.

𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐚𝐬 𝐩𝐫𝐨𝐦𝐢𝐧𝐞𝐧𝐭 𝐢𝐧 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐬 𝐚𝐭 𝐚 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐫𝐚𝐩𝐢𝐝 𝐜𝐡𝐚𝐧𝐠𝐞. 𝐇𝐞 𝐰𝐚𝐬 𝐭𝐰𝐢𝐜𝐞 𝐣𝐚𝐢𝐥𝐞𝐝 𝐟𝐨𝐫 𝐬𝐞𝐝𝐢𝐭𝐢𝐨𝐧 𝐛𝐲 𝐭𝐡𝐞 𝐜𝐨𝐥𝐨𝐧𝐢𝐚𝐥 𝐠𝐨𝐯𝐞𝐫𝐧𝐦𝐞𝐧𝐭, 𝐟𝐨𝐫 𝐚𝐧 𝐚𝐫𝐭𝐢𝐜𝐥𝐞 𝐦𝐨𝐜𝐤𝐢𝐧𝐠 𝐚 𝐟𝐨𝐫𝐦𝐞𝐫 𝐠𝐨𝐯𝐞𝐫𝐧𝐨𝐫, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐟𝐨𝐫 𝐚 𝐬𝐩𝐞𝐞𝐜𝐡 𝐚𝐥𝐥𝐞𝐠𝐞𝐝𝐥𝐲 𝐢𝐧𝐜𝐢𝐭𝐢𝐧𝐠 𝐍𝐢𝐠𝐞𝐫𝐢𝐚𝐧 𝐭𝐫𝐨𝐨𝐩𝐬 𝐬𝐞𝐫𝐯𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐁𝐫𝐢𝐭𝐢𝐬𝐡 𝐚𝐫𝐦𝐲. 𝐓𝐡𝐞 𝐁𝐫𝐢𝐭𝐢𝐬𝐡 𝐦𝐚𝐫𝐤𝐞𝐝 𝐡𝐢𝐦 𝐚𝐬 𝐚 𝐟𝐢𝐫𝐞𝐛𝐫𝐚𝐧𝐝, 𝐛𝐮𝐭 𝐞𝐯𝐞𝐧 𝐚𝐬 𝐡𝐞 𝐰𝐚𝐬 𝐣𝐚𝐢𝐥𝐞𝐝 𝐟𝐨𝐫 𝐚 𝐭𝐡𝐢𝐫𝐝 𝐭𝐢𝐦𝐞, 𝐡𝐞 𝐰𝐚𝐬 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠 𝐭𝐨 𝐫𝐞𝐚𝐬𝐬𝐞𝐬𝐬 𝐡𝐢𝐬 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧.

𝐀𝐟𝐭𝐞𝐫 𝐡𝐚𝐯𝐢𝐧𝐠 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐬𝐡𝐨𝐫𝐭-𝐥𝐢𝐯𝐞𝐝 𝐧𝐞𝐰𝐬𝐩𝐚𝐩𝐞𝐫, 𝐭𝐡𝐞 𝐃𝐚𝐢𝐥𝐲 𝐒𝐭𝐚𝐫, 𝐢𝐧 𝐒𝐚𝐩𝐞𝐥𝐞 𝐢𝐧 𝟏𝟗𝟓𝟏, 𝐡𝐞 𝐦𝐨𝐯𝐞𝐝 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐨𝐫𝐛𝐢𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐜𝐭𝐢𝐨𝐧 𝐆𝐫𝐨𝐮𝐩 (𝐀𝐆), 𝐭𝐡𝐞 𝐧𝐞𝐰𝐥𝐲 𝐟𝐨𝐫𝐦𝐞𝐝 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐩𝐚𝐫𝐭𝐲 𝐨𝐟 𝐎𝐛𝐚𝐟𝐞𝐦𝐢 𝐀𝐰𝐨𝐥𝐨𝐰𝐨. 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐚𝐬 𝐚𝐭𝐭𝐫𝐚𝐜𝐭𝐞𝐝 𝐛𝐲 𝐀𝐰𝐨𝐥𝐨𝐰𝐨'𝐬 𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥𝐢𝐭𝐲 𝐚𝐧𝐝 𝐜𝐨𝐡𝐞𝐫𝐞𝐧𝐭 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐩𝐫𝐨𝐠𝐫𝐚𝐦𝐦𝐞.

𝐇𝐞 𝐰𝐚𝐬 𝐫𝐞𝐰𝐚𝐫𝐝𝐞𝐝 𝐰𝐢𝐭𝐡 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐦𝐞𝐧𝐭, 𝐛𝐞𝐜𝐨𝐦𝐢𝐧𝐠 𝐚 𝐦𝐞𝐦𝐛𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐅𝐞𝐝𝐞𝐫𝐚𝐥 𝐇𝐨𝐮𝐬𝐞 𝐨𝐟 𝐀𝐬𝐬𝐞𝐦𝐛𝐥𝐲. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞𝐫𝐞, 𝐢𝐧 𝐅𝐞𝐛𝐫𝐮𝐚𝐫𝐲 𝟏𝟗𝟓𝟑, 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐦𝐨𝐯𝐞𝐝 𝐭𝐡𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐜 𝐦𝐨𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐬𝐞𝐥𝐟-𝐫𝐮𝐥𝐞 𝐛𝐲 𝟏𝟗𝟓𝟔. 𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐢𝐭 𝐧𝐨𝐰 𝐚𝐩𝐩𝐞𝐚𝐫𝐬 𝐚 𝐦𝐨𝐝𝐞𝐬𝐭 𝐦𝐨𝐯𝐞, 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐫𝐞𝐣𝐞𝐜𝐭𝐞𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐚𝐣𝐨𝐫𝐢𝐭𝐲 𝐯𝐨𝐭𝐞 𝐨𝐟 𝐧𝐨𝐫𝐭𝐡𝐞𝐫𝐧 𝐦𝐞𝐦𝐛𝐞𝐫𝐬, 𝐢𝐭 𝐩𝐫𝐞𝐬𝐬𝐮𝐫𝐢𝐬𝐞𝐝 𝐭𝐡𝐞 𝐁𝐫𝐢𝐭𝐢𝐬𝐡 𝐢𝐧𝐭𝐨 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐚𝐝𝐯𝐚𝐧𝐜𝐞, 𝐚𝐧𝐝 𝐬𝐡𝐨𝐨𝐤 𝐭𝐡𝐞 𝐧𝐨𝐫𝐭𝐡 𝐢𝐧𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭𝐢𝐧𝐠 𝐚 𝐟𝐚𝐬𝐭𝐞𝐫 𝐩𝐚𝐜𝐞 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐜𝐞.

𝐓𝐡𝐞 𝐝𝐨𝐠𝐠𝐞𝐝𝐧𝐞𝐬𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐚𝐭𝐞 𝐬𝐚𝐠𝐞 𝐟𝐢𝐧𝐚𝐥𝐥𝐲 𝐜𝐮𝐥𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐢𝐧 𝐍𝐢𝐠𝐞𝐫𝐢𝐚’𝐬 𝐚𝐭𝐭𝐚𝐢𝐧𝐦𝐞𝐧𝐭 𝐨𝐟 𝐢𝐭𝐬 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐜𝐞 𝐢𝐧 𝟏𝟗𝟔𝟎.
𝐀𝐬 𝐚𝐧 𝐞𝐥𝐝𝐞𝐫 𝐬𝐭𝐚𝐭𝐞𝐬𝐦𝐚𝐧, 𝐥𝐚𝐭𝐞 𝐂𝐡𝐢𝐞𝐟 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐭𝐨𝐨𝐤 𝐨𝐧 𝐭𝐡𝐞 𝐠𝐚𝐮𝐧𝐭𝐥𝐞𝐭 𝐚𝐧𝐝 𝐩𝐚𝐫𝐭𝐢𝐜𝐢𝐩𝐚𝐭𝐞𝐝 𝐚𝐜𝐭𝐢𝐯𝐞𝐥𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐫𝐞𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐚𝐭𝐢𝐨𝐧’𝐬 𝐝𝐞𝐦𝐨𝐜𝐫𝐚𝐭𝐢𝐜 𝐩𝐫𝐨𝐜𝐞𝐬𝐬.

𝐇𝐞 𝐰𝐚𝐬 𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐚 𝐦𝐞𝐦𝐛𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐖𝐞𝐬𝐭𝐞𝐫𝐧 𝐇𝐨𝐮𝐬𝐞 𝐨𝐟 𝐀𝐬𝐬𝐞𝐦𝐛𝐥𝐲, 𝐚𝐧𝐝 𝐢𝐧 𝟏𝟗𝟓𝟒 𝐛𝐞𝐜𝐚𝐦𝐞 𝐦𝐢𝐧𝐢𝐬𝐭𝐞𝐫 𝐨𝐟 𝐡𝐨𝐦𝐞 𝐚𝐟𝐟𝐚𝐢𝐫𝐬 𝐢𝐧 𝐀𝐰𝐨𝐥𝐨𝐰𝐨'𝐬 𝐠𝐨𝐯𝐞𝐫𝐧𝐦𝐞𝐧𝐭. 𝐈𝐧 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐟𝐫𝐞𝐪𝐮𝐞𝐧𝐭𝐥𝐲, 𝐞𝐬𝐩𝐞𝐜𝐢𝐚𝐥𝐥𝐲 𝐭𝐨 𝐋𝐨𝐧𝐝𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐝𝐞𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐬𝐞𝐫𝐢𝐞𝐬 𝐨𝐟 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐜𝐨𝐧𝐟𝐞𝐫𝐞𝐧𝐜𝐞𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐍𝐢𝐠𝐞𝐫𝐢𝐚 𝐭𝐨 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐜𝐞 𝐢𝐧 𝟏𝟗𝟔𝟎. 𝐁𝐲 𝐭𝐡𝐞𝐧, 𝐰𝐢𝐭𝐡 𝐀𝐰𝐨𝐥𝐨𝐰𝐨 𝐧𝐨𝐰 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐫𝐮𝐥𝐢𝐧𝐠 𝐜𝐨𝐚𝐥𝐢𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐨𝐫𝐭𝐡𝐞𝐫𝐧 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐚𝐧𝐝 𝐀𝐳𝐢𝐤𝐢𝐰𝐞, 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐚𝐬 𝐛𝐚𝐜𝐤 𝐢𝐧 𝐭𝐡𝐞 𝐅𝐞𝐝𝐞𝐫𝐚𝐥 𝐇𝐨𝐮𝐬𝐞 𝐚𝐬 𝐚 𝐤𝐞𝐲 𝐩𝐥𝐚𝐲𝐞𝐫. 𝐁𝐲 𝟏𝟗𝟔𝟐 𝐭𝐡𝐞 𝐀𝐆 𝐰𝐚𝐬 𝐢𝐧 𝐜𝐫𝐢𝐬𝐢𝐬, 𝐰𝐢𝐭𝐡 𝐚 𝐬𝐩𝐥𝐢𝐭 𝐩𝐚𝐫𝐭𝐲, 𝐚𝐧𝐝 𝐚 𝐬𝐭𝐚𝐭𝐞 𝐨𝐟 𝐞𝐦𝐞𝐫𝐠𝐞𝐧𝐜𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐰𝐞𝐬𝐭. 𝐏𝐚𝐫𝐭𝐲 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐟𝐨𝐮𝐧𝐝 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐚𝐜𝐜𝐮𝐬𝐞𝐝 𝐨𝐟 𝐚 𝐜𝐨𝐮𝐩 𝐩𝐥𝐨𝐭, 𝐚𝐧𝐝, 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐞𝐝 𝐰𝐢𝐭𝐡 𝐝𝐞𝐭𝐞𝐧𝐭𝐢𝐨𝐧, 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐞𝐬𝐜𝐚𝐩𝐞𝐝 𝐯𝐢𝐚 𝐆𝐡𝐚𝐧𝐚 𝐭𝐨 𝐋𝐨𝐧𝐝𝐨𝐧.

𝐍𝐢𝐠𝐞𝐫𝐢𝐚 𝐫𝐞𝐪𝐮𝐞𝐬𝐭𝐞𝐝 𝐄𝐧𝐚𝐡𝐨𝐫𝐨'𝐬 𝐞𝐱𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝟏𝟖𝟖𝟏 𝐅𝐮𝐠𝐢𝐭𝐢𝐯𝐞 𝐎𝐟𝐟𝐞𝐧𝐝𝐞𝐫𝐬 𝐀𝐜𝐭, 𝐩𝐫𝐞𝐯𝐞𝐧𝐭𝐢𝐧𝐠 𝐡𝐢𝐬 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐚𝐬𝐲𝐥𝐮𝐦. 𝐄𝐚𝐫𝐥𝐲 𝐢𝐧 𝟏𝟗𝟔𝟑, 𝐭𝐡𝐞 𝐧𝐞𝐰 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐚𝐛𝐨𝐮𝐫 𝐩𝐚𝐫𝐭𝐲, 𝐇𝐚𝐫𝐨𝐥𝐝 𝐖𝐢𝐥𝐬𝐨𝐧, 𝐝𝐞𝐭𝐞𝐜𝐭𝐞𝐝 𝐭𝐡𝐞 𝐞𝐦𝐛𝐚𝐫𝐫𝐚𝐬𝐬𝐦𝐞𝐧𝐭 𝐜𝐚𝐮𝐬𝐞𝐝 𝐛𝐲 𝐄𝐧𝐚𝐡𝐨𝐫𝐨'𝐬 𝐚𝐫𝐫𝐞𝐬𝐭 𝐚𝐧𝐝 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐦𝐞𝐧𝐭. 𝐋𝐚𝐛𝐨𝐮𝐫 𝐰𝐞𝐧𝐭 𝐨𝐧 𝐭𝐡𝐞 𝐚𝐭𝐭𝐚𝐜𝐤 𝐢𝐧 𝐭𝐡𝐞 𝐂𝐨𝐦𝐦𝐨𝐧𝐬, 𝐰𝐢𝐭𝐡 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐟𝐫𝐨𝐦 𝐬𝐨𝐦𝐞 𝐓𝐨𝐫𝐢𝐞𝐬, 𝐛𝐚𝐜𝐤𝐞𝐝 𝐛𝐲 𝐚 𝐦𝐞𝐝𝐢𝐚 𝐟𝐮𝐫𝐨𝐫𝐞.

"𝐓𝐡𝐞 𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐚𝐟𝐟𝐚𝐢𝐫" 𝐛𝐞𝐜𝐚𝐦𝐞 𝐚𝐧 𝐢𝐬𝐬𝐮𝐞 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧 𝐫𝐢𝐠𝐡𝐭𝐬 𝐯𝐞𝐫𝐬𝐮𝐬 𝐭𝐡𝐞 𝐠𝐨𝐯𝐞𝐫𝐧𝐦𝐞𝐧𝐭'𝐬 𝐩𝐮𝐬𝐢𝐥𝐥𝐚𝐧𝐢𝐦𝐨𝐮𝐬 𝐰𝐢𝐬𝐡 𝐧𝐨𝐭 𝐭𝐨 𝐨𝐟𝐟𝐞𝐧𝐝 𝐍𝐢𝐠𝐞𝐫𝐢𝐚, 𝐚𝐧𝐝 𝐩𝐮𝐭 𝐭𝐡𝐞 𝐓𝐨𝐫𝐲 𝐩𝐫𝐢𝐦𝐞 𝐦𝐢𝐧𝐢𝐬𝐭𝐞𝐫, 𝐇𝐚𝐫𝐨𝐥𝐝 𝐌𝐚𝐜𝐦𝐢𝐥𝐥𝐚𝐧, 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐡𝐨𝐦𝐞 𝐬𝐞𝐜𝐫𝐞𝐭𝐚𝐫𝐲, 𝐇𝐞𝐧𝐫𝐲 𝐁𝐫𝐨𝐨𝐤𝐞, 𝐢𝐧 𝐚 𝐝𝐢𝐟𝐟𝐢𝐜𝐮𝐥𝐭 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧.

𝐄𝐧𝐚𝐡𝐨𝐫𝐨 𝐰𝐚𝐬 𝐞𝐱𝐭𝐫𝐚𝐝𝐢𝐭𝐞𝐝, 𝐭𝐫𝐢𝐞𝐝 𝐟𝐨𝐫 𝐭𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐞 𝐟𝐞𝐥𝐨𝐧𝐲 𝐚𝐧𝐝 𝐬𝐞𝐧𝐭𝐞𝐧𝐜𝐞𝐝 𝐭𝐨 𝟏𝟓 𝐲𝐞𝐚𝐫𝐬 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐦𝐞𝐧𝐭, 𝐫𝐞𝐝𝐮𝐜𝐞𝐝 𝐨𝐧 𝐚𝐩𝐩𝐞𝐚𝐥. 𝐈𝐧 𝐡𝐢𝐬 𝐚𝐮𝐭𝐨𝐛𝐢𝐨𝐠𝐫𝐚𝐩𝐡𝐲, 𝐅𝐮𝐠𝐢𝐭𝐢𝐯𝐞 𝐎𝐟𝐟𝐞𝐧𝐝𝐞𝐫 (𝟏𝟗𝟔𝟓), 𝐡𝐞 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐭𝐫𝐢𝐚𝐥 𝐰𝐚𝐬 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐬𝐥𝐞𝐧𝐝𝐞𝐫 𝐚𝐧𝐝 𝐝𝐨𝐮𝐛𝐭𝐟𝐮𝐥 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞, 𝐚𝐧𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐥𝐨𝐧𝐠 𝐫𝐮𝐧 𝐚𝐝𝐝𝐞𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐫𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧.

𝐀𝐟𝐭𝐞𝐫 𝐡𝐢𝐬 𝐫𝐞𝐥𝐞𝐚𝐬𝐞 𝐢𝐧 𝟏𝟗𝟔𝟔, 𝐡𝐞 𝐩𝐥𝐚𝐲𝐞𝐝 𝐚𝐧 𝐢𝐦𝐩𝐨𝐫𝐭𝐚𝐧𝐭 𝐩𝐚𝐫𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐧𝐬𝐮𝐢𝐧𝐠 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐝𝐢𝐬𝐜𝐮𝐬𝐬𝐢𝐨𝐧𝐬. 𝐓𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫, 𝐡𝐞 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐜𝐨𝐦𝐦𝐢𝐬𝐬𝐢𝐨𝐧𝐞𝐫 𝐟𝐨𝐫 𝐢𝐧𝐟𝐨𝐫𝐦𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐥𝐚𝐛𝐨𝐮𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐚𝐝𝐦𝐢𝐧𝐢𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐆𝐞𝐧𝐞𝐫𝐚𝐥 𝐘𝐚𝐤𝐮𝐛𝐮 𝐆𝐨𝐰𝐨𝐧. 𝐇𝐞 𝐩𝐥𝐚𝐲𝐞𝐝 𝐚 𝐤𝐞𝐲 𝐩𝐚𝐫𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐫𝐧𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐮𝐛𝐥𝐢𝐜 𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐟𝐞𝐝𝐞𝐫𝐚𝐥 𝐠𝐨𝐯𝐞𝐫𝐧𝐦𝐞𝐧𝐭 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐜𝐢𝐯𝐢𝐥 𝐰𝐚𝐫, 𝐜𝐚𝐥𝐥𝐢𝐧𝐠 𝐨𝐧 𝐡𝐢𝐬 𝐪𝐮𝐢𝐞𝐭𝐥𝐲 𝐞𝐟𝐟𝐞𝐜𝐭𝐢𝐯𝐞 𝐬𝐭𝐲𝐥𝐞 𝐨𝐟 𝐫𝐞𝐚𝐬𝐨𝐧𝐢𝐧𝐠 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐬𝐤𝐢𝐥𝐥𝐬 𝐚𝐬 𝐚 𝐜𝐨𝐦𝐦𝐮𝐧𝐢𝐜𝐚𝐭𝐨𝐫. 𝐀𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐰𝐚𝐫, 𝐡𝐞 𝐡𝐞𝐥𝐝 𝐝𝐨𝐰𝐧 𝐰𝐚𝐠𝐞 𝐢𝐧𝐜𝐫𝐞𝐚𝐬𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐨𝐢𝐥 𝐛𝐨𝐨𝐦 𝐚𝐧𝐝 𝐛𝐚𝐥𝐚𝐧𝐜𝐞𝐝 𝐦𝐞𝐝𝐢𝐚 𝐟𝐫𝐞𝐞𝐝𝐨𝐦 𝐰𝐢𝐭𝐡 𝐬𝐞𝐜𝐮𝐫𝐢𝐭𝐲 𝐧𝐞𝐞𝐝𝐬. 𝐇𝐞 𝐥𝐨𝐬𝐭 𝐡𝐢𝐬 𝐣𝐨𝐛 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐮𝐩 𝐨𝐟 𝐉𝐮𝐥𝐲 𝟏𝟗𝟕𝟓. 𝐇𝐞 𝐰𝐚𝐬 𝐥𝐚𝐭𝐞𝐫 𝐢𝐧𝐯𝐨𝐥𝐯𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐫𝐮𝐥𝐢𝐧𝐠 𝐩𝐚𝐫𝐭𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐢𝐥𝐥-𝐟𝐚𝐭𝐞𝐝 𝐒𝐞𝐜𝐨𝐧𝐝 𝐑𝐞𝐩𝐮𝐛𝐥𝐢𝐜 𝐠𝐨𝐯𝐞𝐫𝐧𝐦𝐞𝐧𝐭 (𝟏𝟗𝟕𝟗-𝟖𝟑).

𝐇𝐞 𝐛𝐞𝐜𝐚𝐦𝐞 𝐜𝐡𝐚𝐢𝐫𝐦𝐚𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐃𝐞𝐦𝐨𝐜𝐫𝐚𝐭𝐢𝐜 𝐂𝐨𝐚𝐥𝐢𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐫𝐚𝐥𝐥𝐢𝐞𝐝 𝐭𝐡𝐞 𝐠𝐫𝐨𝐮𝐩𝐬 𝐨𝐩𝐩𝐨𝐬𝐢𝐧𝐠 𝐆𝐞𝐧𝐞𝐫𝐚𝐥 𝐒𝐚𝐧𝐢 𝐀𝐛𝐚𝐜𝐡𝐚'𝐬 𝐝𝐢𝐜𝐭𝐚𝐭𝐨𝐫𝐬𝐡𝐢𝐩 𝐢𝐧 𝐭𝐡𝐞 𝟗𝟎𝐬. 𝐇𝐞 𝐰𝐚𝐬 𝐜𝐡𝐚𝐢𝐫 𝐨𝐟 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐩𝐚𝐫𝐭𝐲, 𝐭𝐡𝐞 𝐌𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐟𝐨𝐫 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐑𝐞𝐟𝐨𝐫𝐦𝐚𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨-𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐂𝐨𝐧𝐟𝐞𝐫𝐞𝐧𝐜𝐞 𝐎𝐫𝐠𝐚𝐧𝐢𝐬𝐚𝐭𝐢𝐨𝐧, 𝐛𝐮𝐭 𝐡𝐢𝐬 𝐫𝐞𝐚𝐥 𝐫𝐨𝐥𝐞 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐨𝐧𝐞 𝐨𝐟 𝐚 𝐫𝐞𝐯𝐞𝐫𝐞𝐝 𝐧𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐢𝐜𝐨𝐧.

𝐇𝐞 𝐢𝐬 𝐬𝐮𝐫𝐯𝐢𝐯𝐞𝐝 𝐛𝐲 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞, 𝐇𝐞𝐥𝐞𝐧, 𝐚𝐧𝐝 𝐟𝐢𝐯𝐞 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧: 𝐊𝐞𝐧𝐧𝐞𝐭𝐡, 𝐄𝐮𝐠𝐞𝐧𝐞, 𝐁𝐞𝐥𝐥𝐚, 𝐕𝐢𝐜𝐭𝐨𝐫 𝐚𝐧𝐝 𝐆𝐚𝐛𝐫𝐢𝐞𝐥.

16/04/2026

Economic History of Esanland: Fabric Production and Agricultural Heritage.

By Aigbe Ebhodaghe Okosun

Esanland is situated on a lush plateau, defined by its distinct topography of rolling tablelands surrounded by slopes that descend toward the lower Niger River, the Kukuruku Hills, and the wetlands of Etsako. While Esan soil is characterized by a striking reddish-brown hue, it is remarkably fertile, forming the backbone of the Esan economy: Agriculture and the Esan fabrics production. The region is home to dense forests rich in economic crops and medicinal herbs.

THE FOUNDATIONS OF THE ESAN ECONOMY

Up to the 10th century AD, Esan had already established a sophisticated agricultural economy. The development of indigenous crops native to the savannah-forest belt allowed for a stable and expanding society.
Core Crops: The cultivation of indigenous yam and the systematic utilization of oil palm trees.
Supplementary Crops: Cotton, beans, pepper, melons, and fluted pumpkin etc.

LIVESTOCK:

The rearing of domestic animals complemented crop farming/
Global Integration: This early agricultural success provided the framework for the later successful introduction of Farm crops, further diversifying the local diet and economy.

ESANLAND THE FOOD BASKET OF EDO STATE

In Esan culture, agriculture was more than just a means of survival; it was a source of gainful employment for men, women, and children alike. While initially"inward-looking" (focused on subsistence), the efficiency of Esan farmers soon led to significant surpluses.
As production outpaced home consumption, a thriving trade network emerged. It was within this period of growth that cotton rose to prominence, transitioning from a local plant to a cornerstone of pre-colonial industry.

THE TEXTILE INDUSTRY OF ESAN:

Ukpon-Ododo and the "Esan Cotton". Long before British agents arrived in 1900, Esanland was renowned for its textile expertise. European explorers discovered a high-quality indigenous cotton (G. vitifolium), known locally as Olulu, characterized by its long, strong, and coarse lint. Innovation vs. Tradition. While many neighboring groups—including those in Benin—relied on imported fabrics or Yoruba textiles, the Esan people were master weavers. In fact, Esan became a primary exporter of native cloth to the Benin people.

HISTORICAL CONTEXT:

Unlike the Esan, historical evidence suggests that the Bini people did not originally possess indigenous fabric production knowledge. Their traditional red and white attires were often crafted from materials purchased in markets and tailored, rather than woven locally. The varieties of Esan cloth are testament of Esan people who already primarily drivers of the textile industry, transforming raw wool into specialized fabrics:

UKPON-ASISO:

A coarse, thickly woven cloth used for farm work and durable bags.

UKPON-AGBO:

An ordinary wrapper woven from undyed threads.

UKPON-ODODO :

The famous "multi-coloured cloth" that gained international commercial status.

UKPON-NOGIAN:

A distinguished scarlet-coloured cloth.

The Weaving Process/Tools and Techniques.

The transformation of cotton from plant to garment was a meticulous craft involving specialized wooden tools and dye pits.

1) Processing the Raw Cotton
Harvesting: Women planted cotton in April/May and harvested the dried wool by January.

Deseeding: Tools known as Osomuro and Ukpelomon were used to separate the seeds from the lint.

Softening: The wool was beaten to achieve the necessary softness for spinning.

2) Spinning and Dyeing
The wool was spun into threads and treated with organic dyes to achieve a vibrant palette of black, red, and yellow.

3) The Loom weavers used both vertical and horizontal handlooms, known as Erindo. Other essential specialized tools included:
Eben
Aha
Okidore
Ikpifeme
Legacy of the Trade
The Esan textile industry was so robust that by the 15th century, the Ukpon-Ododo had attracted the attention of European. These cloths were not merely garments but valuable commodities exchanged for salt, beads, and iron tools, cementing Esanland’s reputation as a hub of industrial skill and agricultural abundance in the pre-colonial era.

15/04/2026

Ancient Esan People
The Settlements of Esanland Predating the Monarchical Era.

By Aigbe Ebhodaghe Okosun.

This information is extracted from the 1984 research published by Patrick Darling, titled: Archaeology and History in Southern Nigeria:

The Ancient Linear Earthworks of Esan & Benin:

Research Origins and Scope
The Department of Antiquities, Lagos, and Guinness Nigeria Plc. commissioned P.J. Darling to conduct extensive archaeological research across the regions of Esan and Benin. His findings challenge common historical narratives regarding the timeline of these settlements.

The Earthworks:

A Global Architectural Marvel the earthworks in Esanland predate the Bini Kingdom. While the earthworks in Benin began with the Oba Dynasty, the structures in Esan represent an even older tradition.
In his research, the author describes the scale of these constructions: "For over half a millennium the tropical rainforests of southern Nigeria have brooded silently over the remains of the longest and most massive earthworks constructions yet known from the pre-mechanical era. Four to five times longer than the Great Wall of China and with over a hundred times as much materials moved as the Great Pyramid of Cheops, these earthworks cover about six-and-a-half thousand square kilometres, two-and-a-half thousand square miles of rainforests with a complicated network of enclosure. Their estimated total length is in excess of sixteen thousand kilometres, ten thousand miles and with an average ditch bottom to bank top height of nearly three metres giving a mean bank cross-section of two-and-a-quarter square metres. Their total volume is very probably in excess of thirty seven million cubic metres involving over one hundred and fifty million man-hours of work."
Linguistics and Migration
The ancestors of the present-day Bini and Esan speakers were the architects of this gargantuan task.
Bini Term: Iya
Esan Term: Iyala

Evidence suggests the word Iya was derived from the Esan word Iyala. This linguistic link supports the theory that earthwork construction originated in Esanland, marking the starting point for waves of migration toward the present-day Benin Kingdom.
Archaeological Evidence and Carbon Dating
The measurements cited in the Guinness Book of Records represent the total survey of all earthworks across both Esanland and Benin, contrary to common misconceptions.

The oldest surveyed earthwork is situated in Ekpoma, carbon-dated to the mid-first millennium A.D. Based on this, the author concludes that the native aborigines in Benin proliferated from Esan. Note that the native aborigines in the present day Bini does not include the Obas of Benin and their descendants, the Obas of Benin are native of the Yoruba ancestry.

List of Earthworks in Esanland (Iyala)
The following locations have been identified as sites of these ancient structures:
Ekpoma Iyala
Ukhun Iyala
Idoa Iyala
Irrua Iyala
Uromi Iyala
Ewu Iyala
Uzea Iyala
Iruekpen Iyala (near Amede and surrounding areas)
Isi Iyala
Egbede Iyala

14/04/2026

REPORT FROM BINI PEOPLE THEMSELVES.

The Palace Of The Oba Of Bini Is A Den Of Abomination.

Please take note, apart from the Urobo man who also testified about the atrocities/abominations of the Oba of Bini, every one who spoke on this video are all Bini people.

They alleged that the Oba of Bini who hail from Yorubaland is illegitimate.

In their reports, the Oba is Bini always get sexualy attracted to his sisters because the father of Oba Ewaure slept with his own sister and impregnated his own blood sister to give birth to Oba Ewaure the second.

But in a verified news, the present Oba of Benin, Oba Ewaure II married to blood sister, sleeping with them to produce illegitimate and abominable children.

To get evidence of the Bini human sacrifice and slave trading, please go to the comments section of this post.

12/04/2026

The Bini people themselves are now speaking out by themselves.

Bini is a kingdom where Indigenous people are rendered to be commoners and slaves. In Bini culture, it is clearly stated that 'Ovien Oba Eiviedokhin' in other words, Bini people are born slaves to the Oba of Bini.

According to every good fathers, it is always their wishes that their children grow up the become grater and richer then them the fathers. But in Bini tradition it's a taboo for anyone to be richer than the Oba, and that's why you see some Bini people bearing name called Afesoba.

10/04/2026

ThE ABUSED TERRITORIAL INTEGRITY OF ESANLAND

By Aigbe Ebhodaghe Okosun.

In His Book Titled HOW TO TURN ESANLAND INTO INFRASTRUCTURE DEVELOPMENTAL HUB, This article & clarion call was first published on the 31st of July 2025

ESAN LAND & ESAN PEOPLE ARE NOT RESTRICTED TO FIVE (5) LOCAL GOVERNMENT AREAS ONLY.

Dear highly estimated Esan people, prior to the creation of Edo state at about August 27 1991, the Esan people who are outside the five (5) local government areas and the Esan people located within the five (5) local government areas ceded to Esans, we all identified with ourselves as one Esan people, irrespective of our various Esan dialects of Esan language, we upheld our Esan unity.

After Edo state was created, and during the creation of local government areas to each senatorial zones in the present day Edo state, the territorial integrity of Esanland was knowing or unknowingly abused by way of ceding out some Esan people and some Esan communities into Edo South Senatorial District, and Edo North Senatorial District. Based on this abuse of the territorial integrity of Esanland, we the people of Agbaebholo Esan People's Forum, we are calling on our traditional rulers and our political elites to look into the need for a proper territorial adjustment of Esanland, more also, the need for more local government areas to created in Esanland should not be undermined or ignored.

To prevent and to ensure that Esan people outside the five (5) local government areas ceded to Edo North Senatorial District and Edo South Senatorial District do not turn out to be lost clans of Esan, to prevent not breading lost generations of Esan, the need for all Esan people to reunite with ourselves is paramount. Irrespective of the none Esan different local government areas Esan people have been caved into, we now have to reunite and continue to identify with ourselves as Esan people that we are culturally, traditional and spiritually are.

Here Are The Esan Communities That Were Ceded Into Edo South Senatorial District.

• Uhi
• Ujiamen
• Ugbiyokho
• Eriboribo
• Ujiamen
• Umokpe
• Ugbiyaya
• Ebute
• Okemuen
• Iguehana
• Abumere
• Ekpan
• Orhua
• Ike Irhue
• Egor
• Agor

Odiguetue Uhiere is also Esan community ceded into Ovia Noth

Esan Communities Ceded To Edo North Senatorial District.

• Ebhoran
• Idegun
• Aware
• Olili
• Anwain
• Agbede
• Aviele
• Owan

These Esan people/Esan communities in Estako West Local government areas, and they speak the same Esan Language dialects of Ewu, Irrua and Uzea depending on proximity, they are refered to and treated as Esan people, even by the Etsako where they're now, and unfortunately, belong politically/geographically. They are called Esans by the Ibies, the Avieles and other Etsakor People and they are systematically marginalized and never allowed to hold positions or get dividends of governance in their communities mainly because "they are Esan people". They bear Esan names and their communities bear Esan names. They are culturally and spiritually Esan people but many are beginning to give their children Islamic or Etsako names and others are changing their Esan family names to make them "belong" in their newly named locations. They are located mainly in Etsako West and Etsako Central LGAs. Who are these interesting people?

They are known as the Anwain Clan. Their main communities are known as Ebhoran, Idegun, Eware, Olili, etc. They themselves appreciate the fact that they are Esan people and they are proud of their Esan origin and honour but arbitrary political demarcation created an artificial boundary where they now fall under the Etsakor West Local Government Council where they are marginalized as foreigners in their own land. And Esanland is considered relatively small mainly because of these many lost kinsmen who are forced into artificial demarcation in foreign lands in Etsakor West, Etsakor Central and the others subsumed among Owan LGAs and a large chunk subsumed among the Uhunmwode and Orhionmwon LGAs. It has become expedient for deliberate policies to be designed and implemented by mainstream Esan Councils to extend brotherly love and care to these lost tribes while efforts are made to recover them in the future as part of the LGAs or LGDAs exercise that may be done. The Saintmoses Eromosele's proposal of an Esan North LGA or LCDA (which he also called Afeisan LGA/LCDA) becomes a foreseeable necessity to correct the injustices suffered by Esan people that are affected by political demarcations. Esan North LGA/LGDA would comprise Ewu, Ukhun, Idoa and Anwain - (one of the lost tribes of Esan).

According to recorded history, the land mass stretching from the modern Ewu through the present land of Agbede and accross the rice field of Old Imex Farm to Iyerekhu, an ancient clan in Ibie, all belonged to the Eilu (Ewu) Kingdom.

The Agbedes are part of the Aviele Clan close to Auchi,
Ewu was initially spared because the Esan Forces were stationed there to repel the marauders from Futa Jalon mountains of the early 17th century, precisely 1806.

The abovementioned historical account was confirmed by an Esan Agbede native, Malam Nasiru Amedu, who said his grand father told him about the land of Ewu, and original Ewu community called Ubiane and Ughiole. But today, they have taken over completely the Ewu land and it is now called Agbede which was originally called (Agbon Ede) In modern times. Prince Shaka Momodu of Irrua which is Ewu's cousin and political ally from ancient times, with a zeal to correct that ancient abnormality, drew up a modern Esan boundary near Edion River in the forest reserve between Agbede and Egono. He erected a building near the River to mark the end of Esan Land. The implication of that revolutionary action was that, all the lands of Agbede (Agbon Ede) belong to Ewu thus Esanland. But that effort failed as the Ewu people were not keen on recovering their land due to many factors including disunity and lack of political leverage. And that is history now as the boundary house was later destroyed by unknown persons.

Esan communities such as Ebhoran, Idegun, Eware, Olili and the rest in the Anwain clan. Agbede, being the head of Aviele Clan, can form a local government Esanland like the Saintmoses Eromosele's proposed Esan North LGA/LCDA the name as Afeisan LGA/LCDA. However, the Ujagbes who are also Etsakor by modern political demarcation but Esan culturally, relate more with Ewu than Agbede their closest Etsakor neighbour. Unfortunately, the Anwain Clan of Ebhoran and Idegun Cities are now in the center of nowhere. They are called Esan in Etsakor where they belong and treated as outcasts. They are marginalized to the extremes by the local government area councils of which they belong politically and geographically. The road leading across Anwain through the Cities of Ebhoran Idegun, Eware, Olili to the historically great Esan people of Uzea.

This is pitiful considering that in some parts of Edo North, roads are being tared even to burial grounds and burrow pits. For the road leading to a major community to be like a bad farm road in face of great development in Edo North where this same community belongs is a clear sign that they are not accepted as being a valid part of them. They will be better and happier back home in the Saintmoses Eromosele's proposed Esan North LGA/LCDA with headquarters at Ewu, and Esan map and sociopolitical economy will be bigger and better for it.

This is therefore a clarion call to all Esan people to stand up and reunite with your brothers and sisters in Esanland and Esan in and outside the 5 local government areas ceded to Esans people.

31/03/2026

A Brief History of Ekpon
By Aigbe Ebhodaghe Okosun
Geographical and Cultural Context.

Ekpon is a prominent community located within the Igueben Local Government Area of Esanland. As a core part of the Esan people, the inhabitants of Ekpon proudly speak the Esan language and uphold the rich traditions and customs that define Esan culture.

The Foundation & The Journey Of Ijie:

The history of Ekpon is deeply intertwined with that of Ekpoma. The community was founded by a man named Ijie, who departed from Ekpoma following internal disputes. Seeking a peaceful life, Ijie migrated toward the southern regions of Esanland accompanied by his eldest sons.
He eventually settled in a lush, forested area—a "jungle" at the time—where he could establish a homestead and enjoy the fruits of his labor. This settlement grew to become the modern town of Ekpon.

The Etymology of "Ekpon"
The name "Ekpon" carries a sacred meaning derived from its founder’s final moments. Oral tradition holds that as Ijie lay on his deathbed, he gathered his children to offer his final blessings and counsel.
He urged them never to forget their ancestral home, beginning to say the phrase "E-KPON..." (intended to reference Ekpoma). However, he passed away before he could complete the word. In honor of his final breath and his new settlement, his descendants adopted the name Ekpon which actually emanated from Ekpoma kingdom in Esanland.

Cultural Identity & Neighboring Influences:

While Ekpon shares a border with the Ika people of Delta State, it is important to distinguish between geographical proximity and cultural identity;

{Linguistic Clarity}

The people of Ekpon are Esan,
while Ika individuals reside within the community and practice their as Ika culture without the Esan aborigines continues to extend neighbouring acceptance and, respect to their Ika neighbours and or Ika settler. Note that the indigenous Ekpon people do not practice Igbo/Ika traditions, we only respect their their Ika traditions.

Cross-Cultural Exchange:
Due to their close proximity, there has been a natural linguistic . Some Esan words have integrated into their Ika local Esan dialect. For example, just as Esan influences are found in the Ika language of Delta North.

Historical Footprint:
Many communities in Delta North with the prefix "Idumu" were originally founded by Esan migrants, highlighting the deep historical reach of the Esan people.

There is a need to further document the experiences of our Esan people living across these borders. I, Aigbe Ebhodaghe Okosun, pledge that we will soon begin formal interviews and research within Delta State to better preserve the stories and connections of the Esan diaspora.

To be continued with factual interviews & documentaries, stay tuned.

Ancient keeper

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31/03/2026

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