This thread was culled from an article written by Osita Mordi in Proudly Anioma proudly Igbo facebook page.

No way am I claiming these Esan speaking towns as Igbos, neither am I interested in them being a part of Igbo commonwealth.
But I found it interesting that all over modern Southern Nigeria, we only hear stories of Igbo speaking communities who migrated from non Igbo lands to their present locations, with these Igbo speaking people constantly reminding who ever cares to listen, that even though they are Igbo speaking currently, they are actually of non Igbo ancestry and so are not Igbo.

But for a people as adventurous as Ndiigbo, stories of Igbo migration to non Igbo speaking clans are often non existent or muted, and we don't here these non Igbo speaking groups hype on their supposedly Igbo ancestry, neither do Ndiigbo see them as one of us .

[b] A LOOK INTO THE RELATIONSHIP BETWEEN THE IGBO NATION AND ESAN- EDO PEOPLE.
1. The Esan people occupy the area north of Anioma in an area over some 1,162 square miles ( or about 3,000 km2).

It comprises of over 30 clans covering the Ishan Plateau and adjoining lowland areas especially towards the Niger.

The clans include in ESAN WEST five clans covering Ekpoma, Egoro, Urhohi, Ukhun and Idoa.

ESAN CENTRAL with four clans namely Irrua, Ewu, Opoji and Ugbegun.

ESAN NORTH-EAST with two clans namely Uromi and Uzea.

IGUEBEN with 10 clans namely Igueben; Ebelle; Amahor; Ebhosa; Udo; Ujogba; Ogwa ; Ugun; Okalo and Ekpon.
Lastly ESAN SOUTH EAST with 13 towns ( I will explain the use of towns rather than clans) namely Ubiaja; Oria; Onogholo; Illushi or Ozigolo; Ugboha ; Emu; Ohordua; Okhuesan; Orowa; Urho; Ewohimi; Ewatto; Ifeku-South and Inyelen . Ifeku-South is part of Ugboha clan while Illushi town is part of Urho clan also known as Oloshi.


2. The population and land area is distributed as follows Esan West 127,718 ; Esan Central with 105, 242; Esan North East with 121, 989 ; Igueben – 70,276 and lastly Esan South East with 166,309. TOTAL is 591,534. Anioma on the other hand covering 9 LGAs hosts some 1,236,840 people according to the same 2006 census (excluding Igbanke and Ndoni communities which pushes the population to approximately 1.35 million). [/b]

Thanks. Bigfrancis21

3. Anioma and Esan people had shared a lot in common together. The alternative name “Ishan” seems to be of Anioma origin since Aniomas are known to change the Edo “E” to “I”. Traditionally, it is believed the Ishan people migrated from Benin kingdom which is true for many Anioma communities. But the presence of ancient earthworks in Esan area indicates that the Esan plateau area had already been well settled well before the mass migration from Benin in the 15th century. Radio-carbon dating of the earthworks or moats dates it to the ninth century AD.

4. Ancestrally, the Esan people are a blend of people who came from Benin, Nupe (Emaudo-Ekpoma), Igala (called Ighalan in Esan in such places like Uromi, Ugboha and Irrua), Igbo which we would list, Isoko in such places such as Idumuoweh in Ujiogba; Itsekiri in such places like Ekpon; Afemai especially Uneme people in places like Irrua, Ubiaja and Ugboha; Awka in Igbo land in such places such as Igueben and of course the aboriginal people who built the Esan moats between 800 to 900 AD.

Ok

5. Traditionally, Esan people are good farmers growing such crops such as yams, rice, fruits like oranges and pineapples, cassava and other crops. Timber though not as popular as it was in the past is still sourced from the less densely populated parts of Esan land. Crafts such as pottery is popular in places such as Udo. While blacksmithing is popular in places such as Igueben. This is why the ruler of Igueben is not formally called “Onojie”, a title which is usually associated with rulers of Esan kingdoms but OKAIGUN which means one who is a forger of iron.

6. Uromi is the largest clan in Esan followed by Ekpoma , Irrua , Ubiaja and Ewohimi that order. These five clans has over 50 per cent of the population of residents in Esan. Irrua is deemed to be the cultural capital and hosts some of the oldest secondary school in Esan such as the Catholic owned Annunciation College. The ruler of Irrua is called the “OKAJESAN” of Esan or “Ojirrua” and he is traditionally assumed to be the most senior ruler in Esan. The title was bestowed to the rulers of Irrua by the Oba of Benin and it was customary for Esan rulers to send their tributes to the Oba via the Okajesan. Uromi is the commercial capital and the second most populated town in Edo State. It has produced very important personalities. Ubiaja is the administrative capital and hosts many colonial buildings including schools related to the Catholic Church; Ekpoma is the administrative capital of the “Okpebho” group and hosts the Ambrose Alli University; Ewohimi hosts the Pilgrim Baptist Secondary School founded in 1964 by Rev Samuel W. Martin of Issele-Uku. It was also customary for southern Esan rulers to send their tributes to the Oba of Benin via the Onojie of Ewohimi. Who is also regarded as one of the most senior monarchs among the Esan people.

7. The royal quarter of any Esan clan is known as “Eguare” or palace. That is where the Onojie resides and immediate members of the royal clan. This is similar to the Ogbe-Obi or Umudei in parts of Anioma. Not all Esan clans follow the principle of primogeniture. The exceptions include the clans of Ukhun and Idoa in the Northwest axis where it is rotated. The Nupes called “Azanama” raided as far south as Irrua. This is partly responsible for the presence of Ishan muslims in such places such as Irrua, and Ewu whose Enijies are muslims.

8. Different dialects exist in Esan. Typically the dialect spoken in Uromi-Irrua is considered the “Central dialect” of Esan people. Igueben which is closely linked to Benin speaks a dialect that is closer to the Bini language. Ekpoma speaks a dialect with strong Owan influences. The Esan dialects persists in such places such as parts of Ehor and adjoining Benin villages as well as Jagbe and Awain clans in Etsako area. In the past many people in Ebu also spoke Esan.

9. Some Esan clans are shifting to Anioma dialects. Ekpon originally migrated from Ekpoma in the sixteenth century AD but it is gradually shifted to the Ika dialect. Amahor which is another town to the northwest of Ekpon is also shifting to the Ika dialect. The town of Inyelen was basically Igala speaking similar in many respects to Ebu town.
10. The Egbabonelimin masquerades of the Esan people is in many respects identical to the Egwugwu masquerades found in such Anioma towns like Ugbodu, Ukwunzu, Onicha-Ukwu, idumuje etc. The dances are similar.

ANIOMA COMMUNITIES CLAIMING ESAN ORIGIN
Several communities in Anioma claim to have originated from Esan land rather than Benin. These include

(1) The people of Alilor and Aliojeh villages in Idumesah in Ika North East are believed to have migrated from Uromi .

(2) The people of Aliobume also in Idumesah migrated from Ugboha.

(3) The Owerre people of Ute-Okpu are believed to have migrated from Uromi.

(4) In Odiani clan the people of Ogodor and Ugboba founded by Ogboi and Adioge respectively are believed to have migrated from Ishan (possibly Irrua) though another version suggests that they merely migrated from Ishan and came originally from Benin:

(5) The Imogbe villages of Idumuje-Unor was founded by one Bayi. Bayi himself was said to have migrated from Idumuje-Ewohimi and he named his settlement after his place of origin. Later Prince Okwunye from Ubulu-Uku settled and joined him and thereafter became the sovereign of the kingdom.

(6) An Ukhun man from Ishan named Ojezua or Kehue founded Ilabor village in Igbodo.

(7) Ejeme-Unor according to some accounts migrated from Ishan rather than Benin and the founder himself is called Ejeme and was said to have fled from Ishan during the wars of the 1450s. Soon these Esan people were joined by a large group of people from Asaba and gradually the community split along Unor and Aniogor sections.

( In a version of the origin of Ukala people, it suggests that they were originally settled near the present site of Igueben. But left the site following the massive colonization of the area by Esan people following the Idah war of 1516. Whether they were originally of Ishan or aboriginal Igbo people settled in that area is a matter of debate.

I'm enjoying this. Continue.

ESAN COMMUNITIES CLAIMING IGBO ORIGIN
(1)In Ewohimi clan, the people of Idumuabogho in Okaigben-Ewohimi migrated from Mbiri (an Anioma clan)

(2) Also in Ewohimi clan, the people of Idumuagbor in Owu-Ewohimi migrated from Agbor.

(3)Amahor an independent Esan clan was founded by one Ewero who migrated from Ute-Okpu. Along with his followers, he brought the clan deity of Amahor people from Ute-Okpu called Oza. The royal family of Amahor is thus of Anioma origin. And since Ute-Okpu itself if of Nri origin, these Esan people have a distinct link with Nri.

(4) Also in Amahor clan in Esan land, the people of Ogo village largely came from Onicha-Olona while the people of Ugbekhae village originated from Igbanke.

(5) Ebelle clan was founded by adventurers from Ukwuani ( known in Edo as “Evbo-Oru”). They were led by one Agbabhoko who according to Okojie, the Esan historian was a son of the ruler of Utagba-Uno (possibly Etua).

(6)Okuta village in Ebelle was founded by hunters from Onicha Olona.

(7) A part of Emuhi-Ekpoma came from Owa.

( The people of Obodogun in Emu-Nekhua came directly from Okpanam and the name seems to have been derived from one of the villages in Okpanam.

(9) In Ewatto clan, the village of Ogbe or Idumu-Iyasele migrated from Obomkpa.

(10) In the sister clan of Ebhosa, the village of Idumunegbon migrated from as well from "Eka" though in documents it is written as “Agbor”.

(11) In Igueben clan, the villages of Idumuagbor came from Agbor while Igbeka came from Mbiri.

(12) Idumuogo also in Igueben migrated from Ugbodu by one Olobunmi.

(13) In Uromi clan Idumuekhure (in Egbele sub clan); Idumu-Oshodi in Efandio sub clan and Eror sub clan all migrated from Agbor while Ukoni sub clan migrated from Igbanke.

(14) In Ugun clan, the people of Agobolo or Ukekiolo migrated from Mbiri clan.

(15)In Ujiogba clan, the people of Ukpato came directly from Ogwashi-Uku.

(16)Idumuoka people in Igueben migrated directly from Awka in Anambra State.

These are the major settlements. A lot of intermarriages existed and still occur in growing numbers between the Anioma and Esan people and from both sides. A great native of Asaba in the nineteenth century Obi Igweli had an Ishan father. His father was a hunter who settled in Asaba . Obi Igweli was a successful trader and had many wives and children and was instrumental in the rise and growth of European influence in Ahaba.

NOTES
1. From the list one can see that more Esan people descend from migrations from the Igbo area than the Igbo(Anioma) whose ancestors came from the Esan area.

2. Yet, despite this, no one hears any Esan who claims because his ancestors came from the Igbo area, he is not an Edo. They had been fully assimilated as Edo people. This should be food for thought for those who are denying their Igbo heritage in Anioma.

3. Even two monarchs in Esan at Amahor and Ebelle are of Igbo origin and not from Benin. Yet they had been fully assimilated into the cultural realm of the Edo people. So why are our people failing to accept reality and just move on as Igbos?

4. The presence of Awka descendants in Esan attests to the wide spread nature of the very enterprising Awka people. The village in Igueben itself is named after Awka (Oka). They must had settled in Igueben because Igueben was famous as a iron-work center; a reason its ruler is called OKAIGUN. Igun means iron in Edo.

5.. Esans generally call all Igbo people east of the Niger “ANAMU”. This is apparently derived from Anam. The Anam people were the first group of east Niger Igbo people to establish contacts with the Esan people mainly through trade and agriculture.

6. Igbos are a dominant force all over Esan land. In the main commercial center of Uromi, Igbos constitute a significant portion of the local economy. A good proportion of the residents in Esan land are of Igbo origin and are well integrated.

7. The Esan people use “EKA” to address anyone from the Ika-Aniocha-Oshimili (Enuani) area. This gives a clue the context the word Eka was used originally. It never referred only to the present Ika people. It referred to the upland west Igbo people who are collectively called Enuani or Eluali (in now what is identified as the Ika dialect). The ESAN and all Edos use the term ORU for the Ukwuani group. Historians like Okojie, often made the mistake of assuming that any Esan community claiming to migrate from “Eka” came from Agbor. The “Ekas” of Ewatto did not come from Agbor but rather from Obomkpa.

8. Igala is used as a language of trade in parts of the Esan area. These includes places such as Illushi; Urho (Oloshi) and Inyelen. Illushi was founded as a market on Ugboha land while Urho is a blend of Esan and Igala people. Inyele in many respects is similar to Ebu.

The Igbo language is also dominant in this area and there is evidence that it might replace Igala in future. The Igbo dialect spoken here is based on the ones spoken in the West Igbo area. It therefore should not surprise anyone that Igbo names are commonly answered in this area in Urho and especially Inyele. Inyele might be in future be classified as a West Igbo clan rather than Igala or Esan.

10. Ekpon another Esan clan has shifted to Igbo (IKA). But they still retain their identity as Esan people with suggestions that they should be classified as west Igbos. But a deeper look into Ekpon indicates that ancestrally, it has nothing to do with west Igbo people.

They are of Ekpoma origin mixed with some Itsekiri people. The naming style of their villages is clearly Esan (Eguare village) . Many might bear Igbo first names like Ngozi, Emeka, Amaechi etc but their surnames tend to be of Esan origin such as Abhulimen, Iyasele, etc. Their burial rites follow the traditional Edo 7-days pattern rather than the 4 days used in Igbo land including the Ika area.

But interestingly, I often see some west Igbo people canvassing to include Ekpon which ancestrally does not have a common origin with Ika people to be classified as an “Anioma” clan. Now, when you ask them the reasons for it, they tell you, well they speak our language. Yes, they do. Language is the dominant factor and not in this case “ancestral origin”. This is how they shoot themselves in their feet. They contradict their objectives.

You cannot be claiming some Esan people simply because they shifted to Igbo (now branded as Anioma or Ika language) yet suggest that “ancestral origin” should be a critical factor to classify people. Ancestrally Ekpon has nothing to do with Ika people. So why are you claiming them? They will say they speak like us. Then if that is the case, we are Igbos in summary. We should for once face reality and accept how we had been created by God.

The End.

NB: The original writer of this article, Osita Mordi, is an Indigene of Igbodo town, in Ika part of Anioma, Delta state.

bigfrancis21:
I'm enjoying this. Continue.

You are welcome.

this is an eye opener. Igboid thank for making giant strides toward the unification of all Igbo dominated region, too bad we are powerless wen it comes to state creation, I have always been of the opinion that anioma should be added to the south eastern people, BT u and I can't do anything about that, if we continue to reside in the country. things like this cannot be corrected. we can only enlighten others. Thanks once again.
The vanguard of Igbo language.

LaudateIV:

heheee, @laudate, say something na

Hummmmmmm

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Lalasticlala...please could you move this beautiful thread to the front page?

Thanks.

bigfrancis21:
Lalasticlala...please could you move this beautiful thread to the front page?

Thanks.

no its not and its full of lies.

....

This write up would only be valid if Ika people were Igbos. Now, they are not Igbos so the title should be changed.

gerg:
This write up would only be valid if Ika people were Igbos. Now, they are not Igbos so the title should be changed.

Do you know that the originator of the write-up is an Ika man from Igbodo?

RedboneSmith:


Do you know that the originator of the write-up is an Ika man from Igbodo?

Ok. that's nice to know. I am not the mouth piece of the Ika neither is the author of this great piece. He really did a great job. I must commend him. But something is not right. He's writing as if there's no dispute in the Igboness of Ika and Anioma people. he didn't even mention that at all.

gerg:
Ok. that's nice to know. I am not the mouth piece of the Ika neither is the author of this great piece. He really did a great job. I must commend him. But something is not right. He's writing as if there's no dispute in the Igboness of Ika and Anioma people. he didn't even mention that at all.

I have also read pieces written by Ika people who reject the Igbo tag. They do not mention at all that there are some among their number who accept this tag. It was not until I started relating with Ika people personally that I knew that not all of them reject the Igbo tag. What I saw online painted a picture of unanimous rejection of Igboness.

Why then would you expect a pro-Igbo Ika writer to acknowledge the anti-Igbo side of the debate when you don't expect anti-Igbo Ika writers to acknowledge the pro-Igbo side of the debate too. That is a tad bit hypocritical, won't you say?

98% of this write up is utter balderdash.

BoleAndFish:
98% of this write up is utter balderdash.

It's not balderdash. This is a great research work carried out by a good historian. The only problem here is using Ika and Igbo interchangeably. Ika and Aniomas has been known to have great relationship with the Edos so all these findings is not news. it would become news if it extended to The South East.

gerg:
Ok. that's nice to know. I am not the mouth piece of the Ika neither is the author of this great piece. He really did a great job. I must commend him. But something is not right. He's writing as if there's no dispute in the Igboness of Ika and Anioma people. he didn't even mention that at all.

Very funny. You expect a brilliant persona like Osita Mordi to bring in a nonsensical issue like Igboness of Ika into his writeup? Very funny indeed.

Trash write up,ika doesn't have any influence on Esan. Laughable all the business owner in Uromi are Igbo's you wish,don't you Igbo's get tired of praising yourself?