The Nupe Invasion of Esanland:
An Assessment of its Socio-Political Impact on the People, 1885-1897
By Dawood
Omolumen Egbefo Ph.D
Department
of History and International Studies, IBB
University, Lapai, Niger State, Nigeria.
Abstract
One of the major problems facing most ethnic
groups today is the religion of their past by historians. However, the effort
of some historians in writing the history of Nigerian minority ethnic groups
during the pre-colonial Era is far from being complete. A great deal in this
aspect, especially that of the minorities that experienced invasions and
subjugation in the hands of the larger societies is yet to be achieved to fill
the gaps in our knowledge of minority history. It is against this background
that this paper discuses Nupe invasion of Esanland of present Edo State and its
Socio-political impact. The paper looks into the relationship which existed
before the invasion, the people’s resistance to the invasion, and the eventual
defeat.
Haskenmu Vol.1, 2007-2008. Faculty of Education and Arts Seminar Series, IBB University Lapai, Niger State. Nigeria. pp.95-107
Introduction
We
begin by stating that apart from the non-availability of source materials
incapacitation the zeal of some indigenous historians in the writing of
Nigerian experience in the pre-colonial period, the history of Nupe
expansionist exploit into Esan with its Socio-Political impact has been one of
such neglected themes in Nigeria history today. Another fact is that even when
some historians have cause to discuss Esan, at all, references are often made
to Esan as either one of the villages of Benin or an outpost town of Benin
Kingdom. The issue of how Islam became one of the deciding and uniting factors
in the area is yet another un-researched aspect of the people’s history.
However,
in the period prior to the middle of the nineteenth century, oral sources
proved that most Esan were married to idolatry. They adhered to idolatry and
regarded idol worship as an indigenous form of worship beside the belief in the
supreme God, Osanobual, which according to them gave adequate protection,
security, guidance and wealth. The minor efforts of early Muslim traders,
preachers and travellers before this period under review to covert the people
to the Islamic faith proved abortive as many of them remained largely unislamized
and held tight to their traditional beliefs and practices. In the course of
history with the invasion and subjugation by the Nupe, and Islamization of the
people, those of the semi-savannah Esan North-East, and West were forced to
accept Islam in the chiefdom. It is this development that this seminar paper
intends to examine, taking into cognizance the Socio-Political impact on the
people.
Meanwhile,
the background and materials for this paper were derived from some primary
sources particularly oral accounts collected through series of interview from
some Esan Muslim families in Uromi, Agbec, Auchi, Benin City, Irrua, Ekpoma,
all in Edo State and some families in Ilorin and Kano State. The study also
made use of a few relevant available secondary sources to elaborate on some
issues quite central to the topic of this paper.
Esanland, Otoesan before the
Nupe, Azamah Invasion
Esan
is one of the antique towns in Benin Kingdom. Its early history, like the early
history of most Edo people started at Ile-Ife in the thirteenth century.
Esan
(Ishan)1 are/were found in the North-East of Benin Kingdom and with
few exceptions, formed the former Ishan Division of the Benin province during
the colonial period. The division is now broken into five local government
areas, namely: Esan Central, Esan North-East, Esan South-East, Esan West and
Igueben.2 The area is bounded to the North West and North by the
Ivbiosakon, Owan and Etsako. On the South and South-East by the Western Ibo Asaba.
On the East by the River Niger and the Igala people. Esanland, Otoesan is
situated on a plateau which is about 466 meters above sea level.3
Esanland is anchored on plateau and blessed with streams and rivers. These
plateaux and lowlands are of high descents while the important rivers and
streams are One, Owbu, Utor, and Udein among others. All these features have
given the land its uniqueness and beauty, which therefore make the land one of
the best but untapped tourist climate with deciduous vegetation and sloppy
depressions. They serve as a “pull factor” for people from other ethnic groups
in Edo.4 Moreover, the plateau nature of Otoesan, is partly
responsible for the cool temperate climate, and the heavy rainfall between May
and October accounts for the thick vegetation but with patches of Savannah
grassland in the northern area. This conducive weather condition encouraged
intensive and comprehensive agricultural production, indigenous industries,
trading and a conscious religious and ethnological practice in the pre-European
era.5
Generally,
Esan always disputed its head count due to several factors. According to Dr.
Eromonsele, Sunday, “This does not imply that, the people are not cooperative
enough in this head count of an issue, the truth is that most declared figures
are always manipulated in favour of the Benins for political, economic and
other benefits”.6 Meanwhile, the census of 1991 put the population
at 375,342.7 While its population in the 2006 census was 578,858.8
Esan, a cosmopolitan state sandwiched between the Benin and the Afenmai groups
in Edo State and the Agbor in Delta State, is an expression of a unique meeting
place of cultures. She is an outstanding exhibition of cultural integration and
harmonization. Esan with a hybrid civilization is blessed with a distinctive
architectural designs, multifarious industries, and unique ethnological
practices.9 Several historians have written that the nature of the
geographical environment affected the people’s religious and cultural values,
to the extent that the major occupations of the early settlers in the area were
built round religious and ethnological practices. This persisted up to the 1
8th and 19th centuries.10
Traditions of Origin
Esan,
just like many Nigerian communities, has various versions of history concerning
her origin. Oral traditions speak of an indigenous settlers and waves of
migrants who suffered incessant attacks from the indigenous or rival groups.
Therefore, the Esan went further into the forest and settled down at a more
secured and fertile’ place, where they have remained ever since.11
However, some Esan groups still speak of their ancestors who dropped from the
sky, Iso or evolved from the ground, Otor For example, the Ewu people said
their ancestor; Babanokha came from the sky and was subsequently conquered by
the Oba of l3enin who gave him a wife and the title of Onogie, king.12
Archaeological and linguistics studies have also helped to scrutinize the
people’s claims of origin. In drawing premise from the work of Greenberg, Ben
Elugbe and that of Slits Marct, claimed that “Esan language is an Edoid
language of Benin kingdom. These languages according to them are relatively
homogenous because their speakers have a common origin and this shows that at
some point in the distant past all these people (Benin and Esan) and languages
were one and that they all at one time migrated from Ile-Ife before further digressions
and migrations into different directions”.13
Esan’s
religious and ethnological practices transcend all their social, economic,
political and external activities. An average Esan man or woman recognizes
nature as the sole handiwork of Osenobulua, the supreme God who must be
worshipped and respected but yet still worshiped idols and ancestral spirits,
Eliwhi characterized by peculiar traits and actions that manifested in their
marriages, birth, naming, death, inheritance, divinations, economic dealings
and several other activities. According to Pa Steren Otofure, of Uromi,
Before the Azanamah,
Nupes invaded Otoesan, we did not say there is no supreme God, the truth is
that he is too powerful to be approached directly so we approach the earthly
gods to help reach the supreme God. But when the Azanamah or Ene Suallah came
with the help of our rulers some shrines, juju houses, Aluebo, and groves were
destroyed and were forced to become muslims.14
Before
the final Nupe invasions of Esanland in 1885, the people like other Nigerians
were polytheist. They served a number of deities and spirits apart from
Osenobulau, the supreme God. There was also the strong belief and worship of
ancestors, heroes and heroines, iron, trees, earth, magical art, death, thunder,
rivers, streams, and some animals. Through these lesser gods, religious
liturgy, libation, invocations, offerings and praises were made to the supreme
God believed to be in heaven and on earth.15
The
exact date for the arrival and introduction of Islam into Esanland especially
its northern areas are not certain. This is because there is no specific record
to indicate when and who introduced Islam into Esanland that long existed in
Auchiland.16 But some oral sources still assert that Islam probably
reached Otoesan in the 17th Century by some people always with turban and long
robes then referred to as Egbalukpon. They were said to be either Hausa, Nupe
or Yoruba who doubled as traders and preachers. These sets of immigrant’s first
visited the Idah and Auchi markets for centuries before advancing to Otoesan,
to transact and preach to those who were interested in the new religion.17
However,
there had been trade and social interaction among the Nupe and Esan that date
back to 1 6th or 17th century .Evidences of trade and terminuses, were evident
in Akoko-Edo, Kukuruku, Estako, Agbede Agenebode and the Idah country. Goods
such as palm oil, cloth, kolonuts, cotton, thread et cetera were some of the
product Nupe traders and Islamic preachers bought from Esan traders, while they
came with potash, hats skin and hides, red caps gowns, beads, mirrow and
knives.18
In
his analysis, Akota, G.C, argued that “the Esan area in Southern Nigeria one
time in the past attracted a large chunk of the Nupe people from Central
Nigeria as a result of expansion and oppression from the Attah in ldah into the
Nupe region. This group specifically the Islamic teacher, Einala ne sualla
started preaching and scouting for clients who might need their services in
solving their health and other domestic problems. They also sold Charms,
tellisman, herbs, creams and some engaged in divination and prayer for those
who accepted the Islamic religion”.19 This development, though did
not establish a muslim community in Esanland, it was evident enough to support
oral tradition that some part of Otoesan, especially those near Agbede and Ewu,
had muslim converts scattered here and there before 1800. At Ewu, many agreed
that the Nupe’s final aggressive invasion of 1885 only intensified the effort
of earlier itinerant Islamic teachers, traders and many others from Hausaland.20
Apart
from the traditions, this intergroup relation is argued to have been farther
strengthened, for example, through the introduction of cowries as a medium of
exchange to part of Nupeland by some Esan traders. The Esan people had acquired
it from Benin after the 1515 importation from the Indian Ocean and SaoTome
trade. The Nupe through the EggaOria trade centre near Ojigolo on the Niger
traded with the (ighala) and some Flausa states in the North with these
cowries.21
Overtime,
the various Esan communities, according to Dr. Eromosele Innih, “have come to
accept the Nupe and several other foreigners from the North not just as
neighbours but as part of them”. But they were later surprised and confused
when the area was invaded and later subjugated by the Nupe people whose
language and religious beliefs they were accepting gradually.
Nupe Invasion and Subjugation
of Esan
The
reason why Nupe forces invaded Esan could be rightly regarded as the distant
result of Uthman Dan Fodio’s Jihad in the early 19th century. It was a period
which saw the movements for the revival of Islam after its decline in the 17th
century. The Jihad was prompted primarily by a desire to establish Islamic
societies and revive the fortunes of the religion. Thus, the Jihad was against
those who mingled’ the observances of Islam with the indigenous worship of
heathendom. Other reasons for the Jihad were to reform the bad governments
which were regarded as oppressive, autocratic and self-centered. As for the
economic factor, the Fulani merchants and cattle owners felt their wealth was
insecure with the incessant taxes, raids and wars encouraged by the Hausa
rulers. The Jihad was to create, religiously, an ideal Islamic society where
there is reign of law, equity, justice, order and Islamic universalism that
would restore peace for meaningful development.22
At
about 1883, the Nupe who had then come within the sphere of the Fulbe Fulani
revolution had been influenced through the religious wars for Islamic revivals
and reforms. The Nupe, in turn, wanted to expand militarily to the West and
Eastern countries across the River Niger to probably reach the Igbos for trade,
slaves and Islamization. However, the expansion of Islam into Esan was not
motivated by Islamic zeal but by internal political rivalry between Majiya and
Jimada, who were both cousins and wanted slaves and booties in exchange for
weapons. This allowed Mallarn Dendo, an uncle to both men, and a contender to
the Nupe throne, to capitalize on and, to ascend power.23 It was
through Nupe, under Mallam Masaba that Islam reached Agenegbode from the Okene
hill countries and became on official religion inAfenmai between 1833-1850 from
Idah. The religion had a wide spread in the region before it trickled into
Esan. According to oral tradition, Masaba, ruler of Lade, a province in Nupe
land, knew that political power could not be successfully attained and
sustained without economic power. To resuscitate the crumbling economy of Nupeland,
he decided to ravage all the villages and settlements on their route in search
of slaves for export and weapons.24
The
method adopted by the Nupe invaders in the various attacks into Agbede, Auchi
and later Esanland was awesome and this clearly indicated that the invasion was
not religiously intended but to expand the Nupe’s sphere of revenue based on
slave trade and booties. Nonetheless, the fact that some communities were later
Islamised in the process was unplanned for judging from the invaders mode of
operation which involved the use of charging horses backed by the foot soldiers
with long iron spears. In some Villages that were able to put up resistance,
the scorched earth approach of burning farmland, huts, filling wells with
stones, etc., were applied.25
Moreover,
the invaders did not settle in Afenmailand when they conquered it but returned
to Bida where they sent army every three years to collect tributes as was also
experienced in Esanland. Instead, foreigners as ambassadors called Azeni were
appointed. The Azeni saw to the collection of required tributes from the
indigenes. The Azeni also appointed slave escorts who accompanied the slaves
supplied by the captured households to Bida. Tradition also mentioned that
those sent as escort to Bida on their return to Afenmai were followed either by
Hausa and Nupe traders who often settled down to trade, preach and teach Islam
to those interested in the new religion. Traditions have shown that some Hausa
traders, preachers, herbalists and scholars did more of the proselytizing than
their Nupe counterparts. The middle of 1800 saw the Nupe who-invaded with a lot
of destruction of lives and property that made many people to have a double
view about the Islamic religion.26
The
Nupe forces in 1880 advanced into Agbede from Auchi. They employed ambush
tactics by which large numbers of unsuspecting victims were captured into
slavery and with the defeat of chief Emoikpere, the paramount ruler of Agbede,
who with his forces resisted Nupe invasion, was exiled to Ujagbe in 1883. He
was consequently replaced by his son, Chief, later Alhajik, Akhigbe Momodu. It
was Akhigbe who spread Islam beyond Agbede. He was ready to use all means at
his disposal to win followers for the new religion. He converted friends to
whom he gave out his daughters in marriage but first ensured that they became
Muslims. For instance, in 1897 he converted Onojie Eromonsele of Irrua
(18761921) to Islam by offering his daughter, Princess Ebaaje in Marriage. All
the intrics was of little success.27
The
powerful nature of Akhigbe was attributable to his regular visit to Bida on
homage. On his return, some Muslim traders, preachers, herbalist, charm
sellers, scholars and mercenaries always accompanied him home. With his
proficiency in Arabic, Hausa and Nupe languages he bad much support from the
Islamic reformist in Bida, to Islamize the whole of Esan land before invading
Benin City and later across the Niger. Rulers who resisted pressures to be
Islamized were lured to give out their first sons to the cause of Islam. Since
in Islam, like the traditional beliefs of heredition, the first sons usually
became the Enijie, Kings. Thus, future rulers became muslims. This was the case
of Idoa where Onojie Ikpute’s son, Ifidon, was introduced to Islam. Aihaji Ifidon
later became Onojie in 1922.28
Another
method adopted by Onojie Akhigbe to spread Islam was the use of foreign Nupe
and Hausa mercenaries in the destruction of traditional worship and practices.
The mercenaries destroyed the people’s idols, shrines and forest grooves while
oppositions from the local priests resulted in their being sold into slavery or
executed in Bida.29
There
was also the use of Islamic missionary teachers, mainly Hausa and Nupe scholars
who helped in the propagation of Islam further, especially with the
establishment of Koranic schools and the building of mosques in major villages
and public places. With the active campaigns by Chief Aihaji Akhigbe in favour
of the religion, Islam became entrenched among the people of Agbede from where
it took a strong spread to the adamant neighboring Esan region in the late 19th
century. Ewu was the first place in Esan to be attacked and forced to embrace
Islam due to its proximity to Agbede which is about 10 kilometers. This was in
about 1881 at Ujagbe which was then part of Ewu. The dispute between Abhulimen
and Ojiefo I for the Onojieshi of Ewu also assisted the spread of Islam in Ewu.
The
result of this was that Islam became the religion of individuals or else, they
would be sold into slavery and taken to Bida.30 The spread of the
religion in Esan moved from Ewu to Idoa in 1882 and Uzea in 1883 Ukhun after
resisting the Nupe invaders for several months embraced Islam. Later Nupe
penetration to spread the doctrines was through Idah-Ojigolo trade route but
was restricted to Ojigolo, commonly called Illushi as a trading post. Most
Hausa and Nupe traders then settled there to consolidate on the invaded and
defeated areas. And it was from that period that several sporadic attacks were
inflicted on Esanland which many tagged as “wars to ravage the land for
captives and booties”. This according to oral tradition led to the formation of
a defence league, Akota, Akugbe to defend the land from the Nupe invaders.31
Resistance and Defeat
On
the eastern flank of Esanland, some communities comprising Uromi, Ubiaja,
Okhuessan, Emu, and Ewohimi resolved to use the defence alliance to resist and
eject the Nupe invaders from the land. They felt if they stood united, the
invaders would not be able to defeat them. The planning and organization of the
Akota or defence alliance were executed by combatants, hunters and medicine men
in the forested hideout at Ewohimi and Ehor near Benin City.32 The
fire arms used by the defence league were imported from Agbor, Warn and Ibo countries.
The long barrel guns, Utagbo and archers and juju priest were also imported and
invited from Igbo land and Yoruba land to partake in the fight. The Ibo
accepted the invitation because the incessant Nupe raids on Esan country were
disrupting their farming activities especially with the Asaba, Kwale and Agbor
countries. Blacksmiths from Benin on private contract were not only to effect
repair to damaged guns and other weapons but also made swords, spears and arrow
heads to match that of the invaders. Internal arrangements were also made to
move the aged, women and children to safe places far in the forest while those
who remained, formed a vigilante group to support the allied forces in the
villages.33
The
first encounter between the Akota, allied forces and Nupe troops lasted for
more than three year. (1894-1897). It was coded Egbalvkpon Nell war, meaning
‘the war of the robed ones’, because the Nupe and their collaborators robed
even in war. Under their combat ready leaders, the allied forces won a series
of victories that pushed the invaders back to Agbede and Ewu.34
However,
the tide of events changed in 1896 when the Nupe and some Esan collaborators
and troops launched an unexpected attack on the allied forces at their camp
near Ekpoma and took many as slaves to Bida. The Akota forces, according to
oral tradition before the end of that year regrouped and attacked the Nupe
troops stationed in Agbede and Ewu with little success. In 1897, the Royal
Niger Company had an encounter with the Nupe soldiers at Idah and that same
year Benin City was also attacked and ransacked a situation which brought
relative peace to Esanland.35
Some
historians have written about why the Akota, allied forces of Esan was defeated
by the Nupe soldiers. One of the factors that worked against the people was the
use of scorched earth approach in which villages, shrines, Vegetations and some
other sacred places were set ablaze by the invaders. This act of war was new to
the people who could not put up enough defence due to moral defeat. Another
factor which worked against Esan was the open nature of the northern Esanland.
Mainly the savannah grasslands with low level of tsetse fly which could have
attacked the Nupe horses and soldiers facilitated penetration of the invaders.
There were also the Afenmai, Agbede, Ewu and later Irrua collaborators, who
assisted the Nupe soldiers by showing them the terrain of the region and the
hide out camps of the allied forces in the forest. Auchi was also used as a
base-camp by the Nupe soldiers during the invasions and subjugation of the
region.36
Socio-Political Impact on the
People
The
impact of the Nupe invasion and subjugation on Esanland was felt in the
socio-political and economic activities imposed on the people because towards
the end of the 1890s, the invasion unfolded some questions and conflicts which
are assessed in this paper.
Socially,
the people became subjected to constant raids for almost a decade, result
resulting into large-scale enslavement of the people. The situation brought insecurity
of lives and property. To escape from enslavement to Bida or Ibadan, large
scale migrations to other countries took place and many of those that migrated
did not come back even after the wars. For instance, tradition recount that
Esanland was once a populous nation of 59 chiefdoms which drastically reduced
to 26 by the time the invasion and raid died down in 1897. Some communities
where completely captured into slavery, because they refused to accept the new
religion and surprisingly areas were the Nupe Islamic scholars refused to
settle in so as to teach the people the Islamic tenets and mode of worship were
also captured and taken into slavery.37
Hitherto,
the indigenous traditional religion which was one of the unifying factors was
destroyed and replaced by Islam which was not properly understood by the new
converts. Those that were carried away as slaves took to the religion with the
fervent hope of gaining their freedom one day. At the end of the hostilities,
some of them continued in their new faith which made Islam a force to be
reckoned with in some parts of Esan land till today.38
Further,
the invasion of the Nupe for slaves and expansionist tendency created hatred
between the people of Esan and their Afeamai, Agbede, Akoko- Edo and Igala neighbors,
a situation that was not so in the pre-Nupe invasion era. These peoples were
seen as collaborators for allowing their land to be used as a camp from where
Otoesan was attacked and raided. This hatred, according to tradition, is still
fresh in the minds of most Esans whenever they recount the Egbalukpon, Nupe
invasions and subjugation. Some families still narrate the event to their
children and grandchildren. In fact, a recent land dispute between Esan and the
Anogbe, in Agbede, which was revealed to the conflict resolution and land
dispute commission setup by the former Edo State Governor.39
Moreover, the invasion and subjugation also culturally affected the people that
were forced to embrace the Islamic religion. Their mode of dressing, eating habits,
marriages, and naming ceremonies were influenced. Men started wearing long
robes, turbans and caps like the Hausa and Nupe muslims. Apart from that people
started bearing name like Mohammadu. Momodu, Shuaibu, Dauda, Aminatu, Habiba,
among others. Naming ceremonies which before the invasion took place after
three months became something to be conducted after seven days of the birth ofa
child.40
The
period of inutilities also had a devastating blow on economic production. The
local industries and farmers were forced to stop production due to the
incessant raids for slaves and food stuffs. Also, skilled men renowned for
brass, bronze casting in Agbede, Ewu, Ekpoma, and Egore were taken into slavery
to Bida to boost their economy and feed the armed forces of Nupe kingdom. Thus
the development of Esanland in the period under review was retarded.41
Politically,
the period also brought some changes in the judicial activities in Ewu, Irrua,
Idua, Ekpoma, Agbede and other areas forced to accept Islam. The traditional
laws were replaced with the Sharia or Quadric. Islamic clerics were appointed
to hear cases in the rulers courts. The rulers became autocratic in their
attempt to centralize the political system as in other Emirates. When the
appointment and dismissal of village heads and the conformant of “strange”
titles such as Waziri, Krubo, Qadis, and Iniam were introduced in Irrua, Ewu
and Idoa, it sparked off protest mostly from the elders who feared the loss of
their traditional position and the imposition of alien rulers on the people.42
On
education, the impact of Islam was concentrated in the household teaching as no
muslim schools, Islamiyya, Karatu
were established before 1889 in Esan. This was because of the contradiction the
people noticed during the hostilities. According to tradition, the people were
confused on how the Nupe invaders combined slave raiding and preaching of Islam
and still profess peace which Islam stood for when they still engaged in wanton
destruction of lives and property in order to capture slaves. Many then swore
to die than accept the faith.43
Moreover,
tradition narrates that after the periods of hostilities with the Nupe, the
people then learnt how to live closer in large communities rather than in
isolated settlements. People living on hill tops for safety and far- way farm
houses moved down the hill to form larger settlements on major high ways.
Again, it also exposed the area to the use of more dangerous weapons such as
long spears, guns, poisons for defensive and offensive wars; human traps, death
trenches and the use of food poisoning during that period.44
Although
some historians agreed that the Nupe invasion seems to have revived the
declining Esanland politically and socially, the revival only favoured the
ruling class and their sycophants who still dominate the socioeconomic and
political positions of Esan till date. The gap between the ruling, political
class, warriors, religious functionaries and the masses became widened. This
resulted in the loss of prestige and spiritual respect of the traditional
rulers in the eyes of their subjects.45
Conclusion
The
Nupe invasion in Esanland was not motivated by the spread of Islam but it was
for the imperial quest for Nupe’s expansion which was sustained by slaves,
adopted skilled artisans, collection of tributes, and looting of food stuff for
strengthening the declining Nupe Kingdom. In all, the people resisted but some
natural and human factors worked against them and it was to bring some lasting
impacts both positive but more negative on the people of Irma, Ewu, Uzea, Ukhun
and part of Ekpoma. And the continuous acceptance of the Islamic religion which
still exists today in some families is as a result of individual choice.
Endnotes
1. Ishan was an Anglicized version from Esan which
stands the name of the people, land and culture.
2. Imade, M. J. Local Government Reforms in
Nigeria, Government Press, Lagos 1995 P.321.
3. OkoduwaA.I. “Esan Under British Administration
19001960” B.A. Long Essay Submitted to the Department of History, University of
Calabar 1983, p.3.
4. Ibid. p.8
5. Omoaoredo, S.U. “A Short History of Ewu,
Okpheho Local Government Area” NCE Long Essay, College of Education B/C June,
1984, p.19
6. An oral Interview with Dr. Eromonsele Sunday of
Ekpoma on 26th May, 2001 when the Author was in a Field work for an M. A.
Project for his History Thesis.
7. Not Available at the Census Office in Benin
City but see E.O. Itamah. A History of Benin and her Neighbours. Oxford
University Press, 1999, pp.193-205.
8. National Population Office, Ikpoba Slope Benin
City. 2006 Population Census Figures p.B184.
9. Ibadin, B. D. The Art of Ishan. Mubuchi and
Alan Publishers, Lagos, 2003 p.61.
10. Ibid. p.65
11. Oral Interview with Mr. Anthony Egbagbe, C67
Benin City 25th September, 2003. He is an Educationist and Known Community
Leader.
12.Quoted and Expatiated in Osagie, D.O. A History
of Benin Peoples Oxford University Press, 1993 pp.117-121.
13. Ibid.P.125.
14.Oral interview conducted with Pa Steven
Otufure, a muslim convert and an indigene of Effandion Village, Uromi. He
retired as a headmaster, Esigie Primary School B/City. 25/08/2000.
15. Momudu, O.U. “The History of Islam in Ishanked”
in Roland, A. Religion and Politics Factor in Midwestern Nigeria. Lagos 1959. p.25-36.
16. See Balogun, S.A. “History of Islam in Benin
Kingdom” in Obaro, I. (Ed) Groundwork of Nigerian History London 1980.
17. Oral Interview conducted with some Esan muslim
during a field work in 2003 Ewu, Irrua Ekpoma and Ilorin. See also Aigbe, S.J.
“Religious Beliefs in Esan”. A B.A Long Essay Submitted to the Department of
Islamic Studies, Umlorin 2005. Chapter 3. pp.11-15.
18. Ehiagwina, O. Esan, “Pre-colonial Markets in
Esan 1500-1800. Oduma Academy Press, Warn 1989 pp.126-129.
19. Akota, G.C. The Islamization of Esan Kingdom
Sunday Observer Newspaper Benin City. 19th November, 1985. p.7.
20. This represents the view of the author after a
comprehensive interview with several muslim and non-muslim families during a
fieldwork in 2003.
21. Johnson, M., “The cowries currencies of West
Africa, part 1, JAH, XI, I,1970 p.19.
22.Leonald, O., Nigeria and the Wider World since
I000AD. Lantern Books, Enugu Revised Edition 2000. pp.89-95.
23. Ibid.
24. Ibid. See also the work of Omiyi, M.E. Nupe
Expanisionism 1826-1875., UPL, Ibadan 2003.
25. Oral Interview with Dr. Edeki Ghafaru our
Indegene of Agbede. He is a Lecturer in the Department of History, ABU Kano,
2001.
26. Ibid.
27. Ogie, S.B., Trade and Politics in Pre-colonial
Esanland 1500-1800 Modern Nigeria Publications, Benin City, p.36.
28. Oral Interview with Pastor Esegbe, I., of
Deeper Life Bible Church, Freedom Ground Ewu, 28/06/2003.
29. Ibid. See also Omiyi, M.E. Nupe Expanisionism p.78
30. Ibid.
31. Oral Interview with Chief Imasuen Osadolor of
Ehor Village (Where the Akota Forces Built their Camp for Military and Armory)
Married to two muslims wives and of a muslim Background.
32. Oral Interview Conducted with Chief Ofeikpen
Udenu of Ewohimi. He is of a Hunter Background that Predate the Colonial Era.
He is 79 years old.
33. Ibid. See also the work of media, B.T “Military
Formation in Esan Kingdom” 1800-1899. Unpublished M.A. Thesis, University of
Benin, Department of History Nigeria 2001-2004. Several Pages.
34. Inedia, B.T. Military Formation in Esan Kingdom
Utuma Press Benin City 1999 P.19.
35. Ibid.
36. Ibid; p.215. See also the work of Awelofoh, Z.
Islam in Esanland. Atoto Press, Benin City 1987 Pp111-119.
37.Oral Interview with Chief Dr. Okojie M. of
Igbivedion University Okada an Indigene of Irrua and Mrs. Okojie, A. an
Indigene of Agbede on 28/06/2003. Their forefathers Partook in the 1885
Invasion. Along with the Nupe.
38. Ibid.
39. Ibid.
40. Ibid.
41. Oral Interview with the Present Waziri, Prime
Minister of Auchiland, Professor Y.Z. Useni, Department of Arabic and Islamic
Religion, Unilorin. 2003.
42. Ibid.
43. Ibid.
44. Ibid.
45. The Rulers had to embrace the new Faith most of
them nominally so as to maintain the status quo. This is the Authors views.
Dawood Omolumen Egbefo Ph.D
Department of History and International Studies, IBB University, Lapai, Niger
State, Nigeria.
E-mail: dawoodamirah@yahoo.com
