THE IGBOS FROM BENIN

Igbos are naturally prone to migrations.

Pre-colonial times, several Igbos migrated to Benin (known as Idu in Igbo communities). There isn't much-written documentation on this as the people of that era mostly used oral documentation.

The Igbos migrated in very large numbers to Benin and even played special roles in the Benin empire. Chima, a popular Aro Priest who had influence was among these migrants. It is also believed that the Igbos influenced a few aspects of Benin including the names of its days, Aho, Eken, Orrie and Okuo. The Igbo calendar has four days which are "Eke, Orie, Afor, Nkwo".

Each Igbo community has a day assigned to open its market and to date, it's still in use. Being great traders, the Igbos might have used their trading prowess to influence the Benin Calendar. One might argue that it's the other way round but these names are so deeply entrenched in the Igbo culture. From ancient times, Igbos have had names like "Mgbe-Eke, Mgbe-Orie, Mgbe-Afor, Mgbe-Nkwo" for females and "Oke-Eke, Oke-Afor, Oke-Orie, Oke-Nkwo" for males. There are also names like "Nwa-Eke, Nwa-Afor, Nwa-Orie, and Nwa-Nkwo" of which "nwa" means "child". So, Nwankwo means "Child of Nkwo".

The events of Igbo influence in Benin may have taken place a very long time ago, so long that details might have been lost in the abyss of oral traditions. For example, a radiocarbon dating placed at the Igbo-Ukwu site placed it to 850 AD and some materials recovered from the sites had evidence of a trading system extending to Egypt. Igbo-Ukwu culture was the earliest-known example of bronze casting in the region and the craftsmen worked centuries before those who made Ife bronze. Benin would later learn the art of bronze making from Ife. It is believed by historians that Ife bronze originates from Igbo-Ukwu.

There seem to be very deep untold stories that are lost in Igbo history. The democratic nature of Igbos seems to have had an origin and a purpose too. It is said that "Igbos don't have kings" but on the contrary, research had shown that Igbos didn't only have kingdoms, they also had trades stretching to as far as Egypt! Along the line, something might have happened but we do not know because the details seem lost.

Back to our Benin story.

At some point, it seemed that these migrants were becoming very influential. It was feared that they would take over the Benin Empire and war broke out between the migrants and the Benin kingdom. This is what is known as "Agha Idu n'Oba" in Igbo folk tales. Details of this war also seem lost and much of it has become a folk tale. However, the oral history of Igbo communities like Onitsha agrees that they left Benin following a very violent attack.

The trans-migration was more like a homecoming as the Igbos faced East to start returning home where their safety can be guaranteed. This trans-migration according to the oral history of many communities in the Western Igbo areas is said to have been led by Eze-Chima.

Eze-Chima is believed to be one of the most popular leaders of this return migration which led to the founding of the formal establishment of several western Igbo towns.

Who is Eze-Chima?

Eze-Chima was an Aro native doctor/Herbalist who left for Benin. Some oral tradition also believes that Eze-Chima was rather a Nri priest. When he got to Benin and reported himself to the Oba of Benin as the custom demanded, the Oba welcomed him but also became impressed with his mystic skills which led to making Eze-Chima a chief in Benin. Hence why he was called "Eze" amongst his people.

In some accounts, during the reign of Oba Ewuare, he had famous heroes and magicians in Benin. In Jacob U. Egharevba's account, there were Igbo migrants too who were forbidden by the Oba to practice cannibalism but were rather placed in charge of two of the royal gods. This was before Oba Ozolua's emergence after the death of his father and brothers.

Egharevba writes that Eze-Chima led the resistance against Oba Ozolua who was the Oba of Benin between 1483-1514. Oba Ozolua was known for expanding the Kingdom through warfare and contact with foreigners. He was the youngest son of Ewuare. His elder brother was killed on the day of coronation while his other brother ruled for seven years.

David Van Nyendael, a Dutch merchant who lived in Benin as a trader in the 15th century wrote "The ruin of the town and the surrounding land was occasioned by the King causing two kings of the street (Rios de Aro) to be killed… After this barbarity, the king found also a third man that stood in his way, who being much beloved, was timely warned of that prince’s intention, and accordingly took flight, accompanied by three-fourth of the inhabitants of the town…"

This indicates that there was indeed a war of kings in Benin between the King and "kings"; possibly the Ezes. "Rios de Aro" means "King or leaders of Aro". Some Portuguese documents have also indicated that Igbos had significant influence in Benin courts. It was possible that indeed, Igbos were becoming a threat to the throne.

The respected historian, Jacob U. Egharevba also wrote that the warrior King, Oba Ozolua fought against Origbo, a chief at Ejide in Siluko District where he subdued Origbo and seized his treasures. Origbo was possibly one of the Ezes like Chima.

Mr Wellington Igunbor, a Benin historian who was also related to the Benin chieftaincy families wrote that "The settlement of Eze Chima in Old Benin was established in the area through which Siluko Street runs in present-day Benin City. As Eze Chima’s influence increased so did the population of his settlements expanded. So influential was Eze Chima and so completely absorbed in the society was he and his clan that
there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes."

Mr Wellington's account explains why the Igbo migrants had possibly become a threat to the Benin throne. To date, Igbos have been known to migrate, expand, adapt to their new environment and even become leaders in such communities and towns. Little wonder an Igbo man was once a President of Liberia.

U. B. Okpevra, from Department of History and International Studies, Delta State University, Abraka Nigeria, in his article published in 2015 titled "IS OZORO AND UZERE CLANS' TRADITIONS OF ORIGIN EDOID OR IGBOID?" argued that Oba Eze-Oti (Ezoti) who was shot with a poisoned arrow on the day of his coronation in 1473 was Igbo.

It could be that Eze-Oti's mother was Igbo, he was adopted or there could be other unsaid truths about his personality. The name "Eze-Oti" has no meaning in the Bini language. He reigned for only 14 days and died from injuries sustained on his coronation day. His only son Owere was also murdered. Owere also seems to be an Igbo name.

All of these are indications of what would have caused the return migration of the Igbos who had lived, grown and invested in the Benin Kingdom. They might have left Benin as a result of violence against them. All of these things were happening between the 15th to 16th centuries.

Olaudah Equiano the popular Igbo slave turned writer whose life is being studied all over the world wrote in his memoir that he was born in 1745 to an Igbo family in the ancient Kingdom of Benin.

Although it couldn't have been possible that his community would be under the Benin Kingdom at that time, the Benin Kingdom might have been very popular amongst them. We must remember that Equiano was kidnapped and sold as a very small child, so his understanding could have been very limited.

Onitsha, a town in Anambra was founded by such return migration and to date, there are very few elements in Onitsha who would rather argue that they come from Benin as their original home even though the perception is almost lost amongst them.

Other towns founded by UmuEzechima (Children of King Chima) included Ozoro, Isele-Uku, Onicha-Olona, Onicha-Ugbo, Onicha-Mili (Present day Onitsha), etc. There was also a possibility that some initial migrants has previously settled before getting to Benin. Borrowing a leaf from Benin, these communities had monarchs unlike their other counterparts across Niger.

From Agbor down to Onitsha, there are many Igbo communities known today as "Umu Ezechima" but this may not mean that Ezechima single-handedly founded these towns, some of these towns already had indigenous people and in some cases indigenous Igbos living in them before the arrival of Ezechima and his people.

It is as a result of this return migration that several Western Igbo communities including Onitsha, across Niger, claim Benin origin. This is because the communities were founded or discovered as they were leaving Benin. When the culture of these Igbos is observed, they do not have a lot of things in common with Benin culture, they rather share similar cultural and religious traits with their kin Eastwards.

How could a people originate from Benin and yet there isn't any tangible trace of Benin in their names, languages and culture? This becomes even funnier with the claims looking childish when studying the culture of Ikwerre people in River State Nigeria.

Yes, there could be Benin influence here and there as a result of migration to Benin and return migration eastwards but there has largely remained a jealously guarded Igbo tradition amongst the Igbos in Benin. Even amongst the Igbanke people of Edo State, there are also communities of Igbo origin who mixed with other migrants from Benin.

Isn't it funny that Igbo communities close to Benin to this date still speak Igbo and practice Igbo culture and yet people would claim they are only so because of Igbo influence? One would wonder, why didn't this Igbo influence reach Ibibio? Why didn't it reach Urohobo? Why aren't these people answering Igbo names, eating Igbo foods or practising Igbo culture?

I am not a historian and may have missed a thing or two but I hope that this article adds to the conversation around the identity of several Western Igbo communities who are often said to originate from Benin with no atom of Benin found in them. Yes, they were indeed from Benin, but they weren't of Benin.

(c) 2022 | Onyedikachukwu George Nnadozie

Nice blog, but from which books are you referencing? cause i find it difficult to find precolonial history anywhere

The igbos influenced benin and wanted to take over the empire which led to the war?
Useless assertion.

Maazieze:
Nice blog, but from which books are you referencing? cause i find it difficult to find precolonial history anywhere

1. https://therepublicannews.net/2020/05/29/history-of-the-western-igbo-eze-chima-ika-igbo-and-bini-kingdom-the-republican-news/

2. https://www.worldcat.org/title/short-history-of-eze-chima-idumuje-odi-ani-clans-and-akwukwu-igbo-ukala-illah-towns-in-asaba-division/oclc/73527354

3. https://en.m.wikipedia.org/wiki/Bronze_Head_from_Ife

4. https://en.m.wikipedia.org/wiki/Igbo-Ukwu

5. https://www.google.com/amp/s/www.vanguardngr.com/2019/08/ooni-of-ife-and-the-igbo-yoruba-relationship/amp/

6. https://www.ajol.info/index.php/ujah/article/view/166014

kollinskollins:
The igbos influenced benin and wanted to take over the empire which led to the war?
Useless assertion.

And that's all the contribution you have to make to a conversation? What makes it a useless assertion? Do you have any alternative findings?

This is cool

GeorgesDiary:
THE IGBOS FROM BENIN

Igbos are naturally prone to migrations.

Pre-colonial times, several Igbos migrated to Benin (known as Idu in Igbo communities). There isn't much-written documentation on this as the people of that era mostly used oral documentation.

The Igbos migrated in very large numbers to Benin and even played special roles in the Benin empire. Chima, a popular Aro Priest who had influence was among these migrants. It is also believed that the Igbos influenced a few aspects of Benin including the names of its days, Aho, Eken, Orrie and Okuo. The Igbo calendar has four days which are "Eke, Orie, Afor, Nkwo".

Each Igbo community has a day assigned to open its market and to date, it's still in use. Being great traders, the Igbos might have used their trading prowess to influence the Benin Calendar. One might argue that it's the other way round but these names are so deeply entrenched in the Igbo culture. From ancient times, Igbos have had names like "Mgbe-Eke, Mgbe-Orie, Mgbe-Afor, Mgbe-Nkwo" for females and "Oke-Eke, Oke-Afor, Oke-Orie, Oke-Nkwo" for males. There are also names like "Nwa-Eke, Nwa-Afor, Nwa-Orie, and Nwa-Nkwo" of which "nwa" means "child". So, Nwankwo means "Child of Nkwo".

The events of Igbo influence in Benin may have taken place a very long time ago, so long that details might have been lost in the abyss of oral traditions. For example, a radiocarbon dating placed at the Igbo-Ukwu site placed it to 850 AD and some materials recovered from the sites had evidence of a trading system extending to Egypt. Igbo-Ukwu culture was the earliest-known example of bronze casting in the region and the craftsmen worked centuries before those who made Ife bronze. Benin would later learn the art of bronze making from Ife. It is believed by historians that Ife bronze originates from Igbo-Ukwu.

There seem to be very deep untold stories that are lost in Igbo history. The democratic nature of Igbos seems to have had an origin and a purpose too. It is said that "Igbos don't have kings" but on the contrary, research had shown that Igbos didn't only have kingdoms, they also had trades stretching to as far as Egypt! Along the line, something might have happened but we do not know because the details seem lost.

Back to our Benin story.

At some point, it seemed that these migrants were becoming very influential. It was feared that they would take over the Benin Empire and war broke out between the migrants and the Benin kingdom. This is what is known as "Agha Idu n'Oba" in Igbo folk tales. Details of this war also seem lost and much of it has become a folk tale. However, the oral history of Igbo communities like Onitsha agrees that they left Benin following a very violent attack.

The trans-migration was more like a homecoming as the Igbos faced East to start returning home where their safety can be guaranteed. This trans-migration according to the oral history of many communities in the Western Igbo areas is said to have been led by Eze-Chima.

Eze-Chima is believed to be one of the most popular leaders of this return migration which led to the founding of the formal establishment of several western Igbo towns.

Who is Eze-Chima?

Eze-Chima was an Aro native doctor/Herbalist who left for Benin. Some oral tradition also believes that Eze-Chima was rather a Nri priest. When he got to Benin and reported himself to the Oba of Benin as the custom demanded, the Oba welcomed him but also became impressed with his mystic skills which led to making Eze-Chima a chief in Benin. Hence why he was called "Eze" amongst his people.

In some accounts, during the reign of Oba Ewuare, he had famous heroes and magicians in Benin. In Jacob U. Egharevba's account, there were Igbo migrants too who were forbidden by the Oba to practice cannibalism but were rather placed in charge of two of the royal gods. This was before Oba Ozolua's emergence after the death of his father and brothers.

Egharevba writes that Eze-Chima led the resistance against Oba Ozolua who was the Oba of Benin between 1483-1514. Oba Ozolua was known for expanding the Kingdom through warfare and contact with foreigners. He was the youngest son of Ewuare. His elder brother was killed on the day of coronation while his other brother ruled for seven years.

David Van Nyendael, a Dutch merchant who lived in Benin as a trader in the 15th century wrote "The ruin of the town and the surrounding land was occasioned by the King causing two kings of the street (Rios de Aro) to be killed… After this barbarity, the king found also a third man that stood in his way, who being much beloved, was timely warned of that prince’s intention, and accordingly took flight, accompanied by three-fourth of the inhabitants of the town…"

This indicates that there was indeed a war of kings in Benin between the King and "kings"; possibly the Ezes. "Rios de Aro" means "King or leaders of Aro". Some Portuguese documents have also indicated that Igbos had significant influence in Benin courts. It was possible that indeed, Igbos were becoming a threat to the throne.

The respected historian, Jacob U. Egharevba also wrote that the warrior King, Oba Ozolua fought against Origbo, a chief at Ejide in Siluko District where he subdued Origbo and seized his treasures. Origbo was possibly one of the Ezes like Chima.

Mr Wellington Igunbor, a Benin historian who was also related to the Benin chieftaincy families wrote that "The settlement of Eze Chima in Old Benin was established in the area through which Siluko Street runs in present-day Benin City. As Eze Chima’s influence increased so did the population of his settlements expanded. So influential was Eze Chima and so completely absorbed in the society was he and his clan that
there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes."

Mr Wellington's account explains why the Igbo migrants had possibly become a threat to the Benin throne. To date, Igbos have been known to migrate, expand, adapt to their new environment and even become leaders in such communities and towns. Little wonder an Igbo man was once a President of Liberia.

U. B. Okpevra, from Department of History and International Studies, Delta State University, Abraka Nigeria, in his article published in 2015 titled "IS OZORO AND UZERE CLANS' TRADITIONS OF ORIGIN EDOID OR IGBOID?" argued that Oba Eze-Oti (Ezoti) who was shot with a poisoned arrow on the day of his coronation in 1473 was Igbo.

It could be that Eze-Oti's mother was Igbo, he was adopted or there could be other unsaid truths about his personality. The name "Eze-Oti" has no meaning in the Bini language. He reigned for only 14 days and died from injuries sustained on his coronation day. His only son Owere was also murdered. Owere also seems to be an Igbo name.

All of these are indications of what would have caused the return migration of the Igbos who had lived, grown and invested in the Benin Kingdom. They might have left Benin as a result of violence against them. All of these things were happening between the 15th to 16th centuries.

Olaudah Equiano the popular Igbo slave turned writer whose life is being studied all over the world wrote in his memoir that he was born in 1745 to an Igbo family in the ancient Kingdom of Benin.

Although it couldn't have been possible that his community would be under the Benin Kingdom at that time, the Benin Kingdom might have been very popular amongst them. We must remember that Equiano was kidnapped and sold as a very small child, so his understanding could have been very limited.

Onitsha, a town in Anambra was founded by such return migration and to date, there are very few elements in Onitsha who would rather argue that they come from Benin as their original home even though the perception is almost lost amongst them.

Other towns founded by UmuEzechima (Children of King Chima) included Ozoro, Isele-Uku, Onicha-Olona, Onicha-Ugbo, Onicha-Mili (Present day Onitsha), etc. There was also a possibility that some initial migrants has previously settled before getting to Benin. Borrowing a leaf from Benin, these communities had monarchs unlike their other counterparts across Niger.

From Agbor down to Onitsha, there are many Igbo communities known today as "Umu Ezechima" but this may not mean that Ezechima single-handedly founded these towns, some of these towns already had indigenous people and in some cases indigenous Igbos living in them before the arrival of Ezechima and his people.

It is as a result of this return migration that several Western Igbo communities including Onitsha, across Niger, claim Benin origin. This is because the communities were founded or discovered as they were leaving Benin. When the culture of these Igbos is observed, they do not have a lot of things in common with Benin culture, they rather share similar cultural and religious traits with their kin Eastwards.

How could a people originate from Benin and yet there isn't any tangible trace of Benin in their names, languages and culture? This becomes even funnier with the claims looking childish when studying the culture of Ikwerre people in River State Nigeria.

Yes, there could be Benin influence here and there as a result of migration to Benin and return migration eastwards but there has largely remained a jealously guarded Igbo tradition amongst the Igbos in Benin. Even amongst the Igbanke people of Edo State, there are also communities of Igbo origin who mixed with other migrants from Benin.

Isn't it funny that Igbo communities close to Benin to this date still speak Igbo and practice Igbo culture and yet people would claim they are only so because of Igbo influence? One would wonder, why didn't this Igbo influence reach Ibibio? Why didn't it reach Urohobo? Why aren't these people answering Igbo names, eating Igbo foods or practising Igbo culture?

I am not a historian and may have missed a thing or two but I hope that this article adds to the conversation around the identity of several Western Igbo communities who are often said to originate from Benin with no atom of Benin found in them. Yes, they were indeed from Benin, but they weren't of Benin.

(c) 2022 | Onyedikachukwu George Nnadozie

I've never bought into this 'homecoming'/'back-migration' theory. It seems just like an attempt to get around the 'Benin origin' theory.

Eze Chima was not an Aro or an Nri priest who lived in Benin and then 'back-migrated'. That's an invention of contemporary times.

GeorgesDiary:
THE IGBOS FROM BENIN

Igbos are naturally prone to migrations.

Pre-colonial times, several Igbos migrated to Benin (known as Idu in Igbo communities). There isn't much-written documentation on this as the people of that era mostly used oral documentation.

The Igbos migrated in very large numbers to Benin and even played special roles in the Benin empire. Chima, a popular Aro Priest who had influence was among these migrants. It is also believed that the Igbos influenced a few aspects of Benin including the names of its days, Aho, Eken, Orrie and Okuo. The Igbo calendar has four days which are "Eke, Orie, Afor, Nkwo".

Each Igbo community has a day assigned to open its market and to date, it's still in use. Being great traders, the Igbos might have used their trading prowess to influence the Benin Calendar. One might argue that it's the other way round but these names are so deeply entrenched in the Igbo culture. From ancient times, Igbos have had names like "Mgbe-Eke, Mgbe-Orie, Mgbe-Afor, Mgbe-Nkwo" for females and "Oke-Eke, Oke-Afor, Oke-Orie, Oke-Nkwo" for males. There are also names like "Nwa-Eke, Nwa-Afor, Nwa-Orie, and Nwa-Nkwo" of which "nwa" means "child". So, Nwankwo means "Child of Nkwo".

The events of Igbo influence in Benin may have taken place a very long time ago, so long that details might have been lost in the abyss of oral traditions. For example, a radiocarbon dating placed at the Igbo-Ukwu site placed it to 850 AD and some materials recovered from the sites had evidence of a trading system extending to Egypt. Igbo-Ukwu culture was the earliest-known example of bronze casting in the region and the craftsmen worked centuries before those who made Ife bronze. Benin would later learn the art of bronze making from Ife. It is believed by historians that Ife bronze originates from Igbo-Ukwu.

There seem to be very deep untold stories that are lost in Igbo history. The democratic nature of Igbos seems to have had an origin and a purpose too. It is said that "Igbos don't have kings" but on the contrary, research had shown that Igbos didn't only have kingdoms, they also had trades stretching to as far as Egypt! Along the line, something might have happened but we do not know because the details seem lost.

Back to our Benin story.

At some point, it seemed that these migrants were becoming very influential. It was feared that they would take over the Benin Empire and war broke out between the migrants and the Benin kingdom. This is what is known as "Agha Idu n'Oba" in Igbo folk tales. Details of this war also seem lost and much of it has become a folk tale. However, the oral history of Igbo communities like Onitsha agrees that they left Benin following a very violent attack.

The trans-migration was more like a homecoming as the Igbos faced East to start returning home where their safety can be guaranteed. This trans-migration according to the oral history of many communities in the Western Igbo areas is said to have been led by Eze-Chima.

Eze-Chima is believed to be one of the most popular leaders of this return migration which led to the founding of the formal establishment of several western Igbo towns.

Who is Eze-Chima?

Eze-Chima was an Aro native doctor/Herbalist who left for Benin. Some oral tradition also believes that Eze-Chima was rather a Nri priest. When he got to Benin and reported himself to the Oba of Benin as the custom demanded, the Oba welcomed him but also became impressed with his mystic skills which led to making Eze-Chima a chief in Benin. Hence why he was called "Eze" amongst his people.

In some accounts, during the reign of Oba Ewuare, he had famous heroes and magicians in Benin. In Jacob U. Egharevba's account, there were Igbo migrants too who were forbidden by the Oba to practice cannibalism but were rather placed in charge of two of the royal gods. This was before Oba Ozolua's emergence after the death of his father and brothers.

Egharevba writes that Eze-Chima led the resistance against Oba Ozolua who was the Oba of Benin between 1483-1514. Oba Ozolua was known for expanding the Kingdom through warfare and contact with foreigners. He was the youngest son of Ewuare. His elder brother was killed on the day of coronation while his other brother ruled for seven years.

David Van Nyendael, a Dutch merchant who lived in Benin as a trader in the 15th century wrote "The ruin of the town and the surrounding land was occasioned by the King causing two kings of the street (Rios de Aro) to be killed… After this barbarity, the king found also a third man that stood in his way, who being much beloved, was timely warned of that prince’s intention, and accordingly took flight, accompanied by three-fourth of the inhabitants of the town…"

This indicates that there was indeed a war of kings in Benin between the King and "kings"; possibly the Ezes. "Rios de Aro" means "King or leaders of Aro". Some Portuguese documents have also indicated that Igbos had significant influence in Benin courts. It was possible that indeed, Igbos were becoming a threat to the throne.

The respected historian, Jacob U. Egharevba also wrote that the warrior King, Oba Ozolua fought against Origbo, a chief at Ejide in Siluko District where he subdued Origbo and seized his treasures. Origbo was possibly one of the Ezes like Chima.

Mr Wellington Igunbor, a Benin historian who was also related to the Benin chieftaincy families wrote that "The settlement of Eze Chima in Old Benin was established in the area through which Siluko Street runs in present-day Benin City. As Eze Chima’s influence increased so did the population of his settlements expanded. So influential was Eze Chima and so completely absorbed in the society was he and his clan that
there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes."

Mr Wellington's account explains why the Igbo migrants had possibly become a threat to the Benin throne. To date, Igbos have been known to migrate, expand, adapt to their new environment and even become leaders in such communities and towns. Little wonder an Igbo man was once a President of Liberia.

U. B. Okpevra, from Department of History and International Studies, Delta State University, Abraka Nigeria, in his article published in 2015 titled "IS OZORO AND UZERE CLANS' TRADITIONS OF ORIGIN EDOID OR IGBOID?" argued that Oba Eze-Oti (Ezoti) who was shot with a poisoned arrow on the day of his coronation in 1473 was Igbo.

It could be that Eze-Oti's mother was Igbo, he was adopted or there could be other unsaid truths about his personality. The name "Eze-Oti" has no meaning in the Bini language. He reigned for only 14 days and died from injuries sustained on his coronation day. His only son Owere was also murdered. Owere also seems to be an Igbo name.

All of these are indications of what would have caused the return migration of the Igbos who had lived, grown and invested in the Benin Kingdom. They might have left Benin as a result of violence against them. All of these things were happening between the 15th to 16th centuries.

Olaudah Equiano the popular Igbo slave turned writer whose life is being studied all over the world wrote in his memoir that he was born in 1745 to an Igbo family in the ancient Kingdom of Benin.

Although it couldn't have been possible that his community would be under the Benin Kingdom at that time, the Benin Kingdom might have been very popular amongst them. We must remember that Equiano was kidnapped and sold as a very small child, so his understanding could have been very limited.

Onitsha, a town in Anambra was founded by such return migration and to date, there are very few elements in Onitsha who would rather argue that they come from Benin as their original home even though the perception is almost lost amongst them.

Other towns founded by UmuEzechima (Children of King Chima) included Ozoro, Isele-Uku, Onicha-Olona, Onicha-Ugbo, Onicha-Mili (Present day Onitsha), etc. There was also a possibility that some initial migrants has previously settled before getting to Benin. Borrowing a leaf from Benin, these communities had monarchs unlike their other counterparts across Niger.

From Agbor down to Onitsha, there are many Igbo communities known today as "Umu Ezechima" but this may not mean that Ezechima single-handedly founded these towns, some of these towns already had indigenous people and in some cases indigenous Igbos living in them before the arrival of Ezechima and his people.

It is as a result of this return migration that several Western Igbo communities including Onitsha, across Niger, claim Benin origin. This is because the communities were founded or discovered as they were leaving Benin. When the culture of these Igbos is observed, they do not have a lot of things in common with Benin culture, they rather share similar cultural and religious traits with their kin Eastwards.

How could a people originate from Benin and yet there isn't any tangible trace of Benin in their names, languages and culture? This becomes even funnier with the claims looking childish when studying the culture of Ikwerre people in River State Nigeria.

Yes, there could be Benin influence here and there as a result of migration to Benin and return migration eastwards but there has largely remained a jealously guarded Igbo tradition amongst the Igbos in Benin. Even amongst the Igbanke people of Edo State, there are also communities of Igbo origin who mixed with other migrants from Benin.

Isn't it funny that Igbo communities close to Benin to this date still speak Igbo and practice Igbo culture and yet people would claim they are only so because of Igbo influence? One would wonder, why didn't this Igbo influence reach Ibibio? Why didn't it reach Urohobo? Why aren't these people answering Igbo names, eating Igbo foods or practising Igbo culture?

I am not a historian and may have missed a thing or two but I hope that this article adds to the conversation around the identity of several Western Igbo communities who are often said to originate from Benin with no atom of Benin found in them. Yes, they were indeed from Benin, but they weren't of Benin.

(c) 2022 | Onyedikachukwu George Nnadozie

WICH BENIN COUNTRY OR BENIN STATE

The Igbo people were there before the Benin kingdom, they were under the Binin kingdom

GeorgesDiary:
THE IGBOS FROM BENIN

Igbos are naturally prone to migrations.

Pre-colonial times, several Igbos migrated to Benin (known as Idu in Igbo communities). There isn't much-written documentation on this as the people of that era mostly used oral documentation.

The Igbos migrated in very large numbers to Benin and even played special roles in the Benin empire. Chima, a popular Aro Priest who had influence was among these migrants. It is also believed that the Igbos influenced a few aspects of Benin including the names of its days, Aho, Eken, Orrie and Okuo. The Igbo calendar has four days which are "Eke, Orie, Afor, Nkwo".

Each Igbo community has a day assigned to open its market and to date, it's still in use. Being great traders, the Igbos might have used their trading prowess to influence the Benin Calendar. One might argue that it's the other way round but these names are so deeply entrenched in the Igbo culture. From ancient times, Igbos have had names like "Mgbe-Eke, Mgbe-Orie, Mgbe-Afor, Mgbe-Nkwo" for females and "Oke-Eke, Oke-Afor, Oke-Orie, Oke-Nkwo" for males. There are also names like "Nwa-Eke, Nwa-Afor, Nwa-Orie, and Nwa-Nkwo" of which "nwa" means "child". So, Nwankwo means "Child of Nkwo".

The events of Igbo influence in Benin may have taken place a very long time ago, so long that details might have been lost in the abyss of oral traditions. For example, a radiocarbon dating placed at the Igbo-Ukwu site placed it to 850 AD and some materials recovered from the sites had evidence of a trading system extending to Egypt. Igbo-Ukwu culture was the earliest-known example of bronze casting in the region and the craftsmen worked centuries before those who made Ife bronze. Benin would later learn the art of bronze making from Ife. It is believed by historians that Ife bronze originates from Igbo-Ukwu.

There seem to be very deep untold stories that are lost in Igbo history. The democratic nature of Igbos seems to have had an origin and a purpose too. It is said that "Igbos don't have kings" but on the contrary, research had shown that Igbos didn't only have kingdoms, they also had trades stretching to as far as Egypt! Along the line, something might have happened but we do not know because the details seem lost.

Back to our Benin story.

At some point, it seemed that these migrants were becoming very influential. It was feared that they would take over the Benin Empire and war broke out between the migrants and the Benin kingdom. This is what is known as "Agha Idu n'Oba" in Igbo folk tales. Details of this war also seem lost and much of it has become a folk tale. However, the oral history of Igbo communities like Onitsha agrees that they left Benin following a very violent attack.

The trans-migration was more like a homecoming as the Igbos faced East to start returning home where their safety can be guaranteed. This trans-migration according to the oral history of many communities in the Western Igbo areas is said to have been led by Eze-Chima.

Eze-Chima is believed to be one of the most popular leaders of this return migration which led to the founding of the formal establishment of several western Igbo towns.

Who is Eze-Chima?

Eze-Chima was an Aro native doctor/Herbalist who left for Benin. Some oral tradition also believes that Eze-Chima was rather a Nri priest. When he got to Benin and reported himself to the Oba of Benin as the custom demanded, the Oba welcomed him but also became impressed with his mystic skills which led to making Eze-Chima a chief in Benin. Hence why he was called "Eze" amongst his people.

In some accounts, during the reign of Oba Ewuare, he had famous heroes and magicians in Benin. In Jacob U. Egharevba's account, there were Igbo migrants too who were forbidden by the Oba to practice cannibalism but were rather placed in charge of two of the royal gods. This was before Oba Ozolua's emergence after the death of his father and brothers.

Egharevba writes that Eze-Chima led the resistance against Oba Ozolua who was the Oba of Benin between 1483-1514. Oba Ozolua was known for expanding the Kingdom through warfare and contact with foreigners. He was the youngest son of Ewuare. His elder brother was killed on the day of coronation while his other brother ruled for seven years.

David Van Nyendael, a Dutch merchant who lived in Benin as a trader in the 15th century wrote "The ruin of the town and the surrounding land was occasioned by the King causing two kings of the street (Rios de Aro) to be killed… After this barbarity, the king found also a third man that stood in his way, who being much beloved, was timely warned of that prince’s intention, and accordingly took flight, accompanied by three-fourth of the inhabitants of the town…"

This indicates that there was indeed a war of kings in Benin between the King and "kings"; possibly the Ezes. "Rios de Aro" means "King or leaders of Aro". Some Portuguese documents have also indicated that Igbos had significant influence in Benin courts. It was possible that indeed, Igbos were becoming a threat to the throne.

The respected historian, Jacob U. Egharevba also wrote that the warrior King, Oba Ozolua fought against Origbo, a chief at Ejide in Siluko District where he subdued Origbo and seized his treasures. Origbo was possibly one of the Ezes like Chima.

Mr Wellington Igunbor, a Benin historian who was also related to the Benin chieftaincy families wrote that "The settlement of Eze Chima in Old Benin was established in the area through which Siluko Street runs in present-day Benin City. As Eze Chima’s influence increased so did the population of his settlements expanded. So influential was Eze Chima and so completely absorbed in the society was he and his clan that
there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes."

Mr Wellington's account explains why the Igbo migrants had possibly become a threat to the Benin throne. To date, Igbos have been known to migrate, expand, adapt to their new environment and even become leaders in such communities and towns. Little wonder an Igbo man was once a President of Liberia.

U. B. Okpevra, from Department of History and International Studies, Delta State University, Abraka Nigeria, in his article published in 2015 titled "IS OZORO AND UZERE CLANS' TRADITIONS OF ORIGIN EDOID OR IGBOID?" argued that Oba Eze-Oti (Ezoti) who was shot with a poisoned arrow on the day of his coronation in 1473 was Igbo.

It could be that Eze-Oti's mother was Igbo, he was adopted or there could be other unsaid truths about his personality. The name "Eze-Oti" has no meaning in the Bini language. He reigned for only 14 days and died from injuries sustained on his coronation day. His only son Owere was also murdered. Owere also seems to be an Igbo name.

All of these are indications of what would have caused the return migration of the Igbos who had lived, grown and invested in the Benin Kingdom. They might have left Benin as a result of violence against them. All of these things were happening between the 15th to 16th centuries.

Olaudah Equiano the popular Igbo slave turned writer whose life is being studied all over the world wrote in his memoir that he was born in 1745 to an Igbo family in the ancient Kingdom of Benin.

Although it couldn't have been possible that his community would be under the Benin Kingdom at that time, the Benin Kingdom might have been very popular amongst them. We must remember that Equiano was kidnapped and sold as a very small child, so his understanding could have been very limited.

Onitsha, a town in Anambra was founded by such return migration and to date, there are very few elements in Onitsha who would rather argue that they come from Benin as their original home even though the perception is almost lost amongst them.

Other towns founded by UmuEzechima (Children of King Chima) included Ozoro, Isele-Uku, Onicha-Olona, Onicha-Ugbo, Onicha-Mili (Present day Onitsha), etc. There was also a possibility that some initial migrants has previously settled before getting to Benin. Borrowing a leaf from Benin, these communities had monarchs unlike their other counterparts across Niger.

From Agbor down to Onitsha, there are many Igbo communities known today as "Umu Ezechima" but this may not mean that Ezechima single-handedly founded these towns, some of these towns already had indigenous people and in some cases indigenous Igbos living in them before the arrival of Ezechima and his people.

It is as a result of this return migration that several Western Igbo communities including Onitsha, across Niger, claim Benin origin. This is because the communities were founded or discovered as they were leaving Benin. When the culture of these Igbos is observed, they do not have a lot of things in common with Benin culture, they rather share similar cultural and religious traits with their kin Eastwards.

How could a people originate from Benin and yet there isn't any tangible trace of Benin in their names, languages and culture? This becomes even funnier with the claims looking childish when studying the culture of Ikwerre people in River State Nigeria.

Yes, there could be Benin influence here and there as a result of migration to Benin and return migration eastwards but there has largely remained a jealously guarded Igbo tradition amongst the Igbos in Benin. Even amongst the Igbanke people of Edo State, there are also communities of Igbo origin who mixed with other migrants from Benin.

Isn't it funny that Igbo communities close to Benin to this date still speak Igbo and practice Igbo culture and yet people would claim they are only so because of Igbo influence? One would wonder, why didn't this Igbo influence reach Ibibio? Why didn't it reach Urohobo? Why aren't these people answering Igbo names, eating Igbo foods or practising Igbo culture?

I am not a historian and may have missed a thing or two but I hope that this article adds to the conversation around the identity of several Western Igbo communities who are often said to originate from Benin with no atom of Benin found in them. Yes, they were indeed from Benin, but they weren't of Benin.

(c) 2022 | Onyedikachukwu George Nnadozie

Nice compilation but a lot of holes to pick from this write up.
First, I have read this account of Igbos migrating to Benin and back to Igboland due to persecution in Benin. I find no historical backing to the claim and fancy it to be an attempt to conjure up a narrative to suit apreconceived position

The fact of Igbos being great long distant traders only began during colonialism. The Igbos did not really exploit the Niger which was the principal trade route in precolonial times. The major long distance traders at that time were the Igalas, the Ijaws and the Abohs. That is why there are people of Igala ancestry scattered in Southern communities close to the Niger to this day. One mistake we make is assume that the Igbos have been the way they are now from earlier times. The Igbos were mostly restricted to their homeland and were not long distance traders

The only people that will give a correct narrative of the origin of the Western Igbo speakers are the people themselves since there is no written historical document from those times. Oral history of the people say they have Benin origin and that is very believable. What is possible is that these Benin migrants conquered the people they met in these places and became the ruling class there(read on the case of the Abohs and Akarais). The culture, especially language of these people became Igboid over time because of the strong influence around them

IgbuduMonkey:
Nice compilation but a lot of holes to pick from this write up.
First, I have read this account of Igbos migrating to Benin and back to Igboland due to persecution in Benin. I find no historical backing to the claim and fancy it to be an attempt to conjure up a narrative to suit apreconceived position

The fact of Igbos being great long distant traders only began during colonialism. The Igbos did not really exploit the Niger which was the principal trade route in precolonial times. The major long distance traders at that time were the Igalas, the Ijaws and the Abohs. That is why there are people of Igala ancestry scattered in Southern communities close to the Niger to this day. One mistake we make is assume that the Igbos have been the way they are now from earlier times. The Igbos were mostly restricted to their homeland and were not long distance traders

The only people that will give a correct narrative of the origin of the Western Igbo speakers are the people themselves since there is no written historical document from those times. Oral history of the people say they have Benin origin and that is very believable. What is possible is that these Benin migrants conquered the people they met in these places and became the ruling class there(read on the case of the Abohs and Akarais). The culture, especially language of these people became Igboid over time because of the strong influence around them

You are contradicting yourself. Lol!

Firstly you claimed Igbos didn't exploit the Niger and couldn't have known about the history of Western Igbos.
Then you claimed Igbos started affecting Western Igbos and made them Igbo speaking.
How exactly could Igbos have exerted this influence without exploiting the Niger?

Secondly you claim the Bini cock and bull stories are plausible, then you supported your ridiculous claims by claiming that Bini met some people on the ground when they arrived, but you dubiously kept mute on the identity and language of the people Binis could have met on ground upon arrival, because doing so kills you earlier blunder of Igbos not crossing over the Niger in Ancient days.�

Anyways, since you claimed that only Anioma Indigenes can accurately tell their stories.
Well maybe you need to listen to Agbor documented Oral story by Chief E.A Iduwe that unequivocally stated that Ika has nothing whatsoever to do in common with Bini, and specifically said that Ikas are Igbos.
Maybe you should listen to oral history of Ogwashi-uku that states that the founders came from Nri, also Akwukwu Igbo, Ute-Okpu, parts of Owa, all of which claim Nri migration.
So what does this say about your ridiculous claims of Igbos not having a say around the Niger in antiquity?
Lol! You Bini expansionists are ridiculous.

Igboid:


You are contradicting yourself. Lol!

Firstly you claimed Igbos didn't exploit the Niger and couldn't have known about the history of Western Igbos.
Then you claimed Igbos started affecting Western Igbos and made them Igbo speaking.
How exactly could Igbos have exerted this influence without exploiting the Niger?

Secondly you claim the Bini cock and bull stories are plausible, then you supported your ridiculous claims by claiming that Bini met some people on the ground when they arrived, but you dubiously kept mute on the identity and language of the people Binis could have met on ground upon arrival, because doing so kills you earlier blunder of Igbos not crossing over the Niger in Ancient days.�

Anyways, since you claimed that only Anioma Indigenes can accurately tell their stories.
Well maybe you need to listen to Agbor documented Oral story by Chief E.A Iduwe that unequivocally stated that Ika has nothing whatsoever to do in common with Bini, and specifically said that Ikas are Igbos.
Maybe you should listen to oral history of Ogwashi-uku that states that the founders came from Nri, also Akwukwu Igbo, Ute-Okpu, parts of Owa, all of which claim Nri migration.
So what does this say about your ridiculous claims of Igbos not having a say around the Niger in antiquity?
Lol! You Bini expansionists are ridiculous.

I think you are mistaking exploiting a river to mean the same thing as crossing a river. What I wrote in my earlier post is that the precolonial Igbos were not long distant traders as they are today as they couldn't have done long distant trade without exploiting/exploring the Niger which the Igbos didn't do, fact! Can you tell me one great Igbo trader of precolonial times? This doesn't mean that the Igbos didn't cross the Niger. As a matter of fact, that the Igbos lived on both sides of the Niger is a fact but historical evidence categorically prove that the Igbos didn't explore the River for commerce. The Akarais that were displaced by the Aboh migrants were most likely of Igbo stock.

There are irrefutable evidences that the people of Aboh came from Benin area and settled in an Igbo territory where they eventually conquered the aborigines and took over political leadership. This migration was a wave that must have occurred during the height of the reign of the Bini empire. As it is impossible to know the exact extent of the empire at that time, it may not be possible to know from where exactly these Benin migrants came from. But suffice to say that almost the entire region of what is today's Delta state including the Itsekiri, Urhobo and Isoko areas were part of the Benin empire.

IgbuduMonkey:
I think you are mistaking exploiting a river to mean the same thing as crossing a river. What I wrote in my earlier post is that the precolonial Igbos were not long distant traders as they are today as they couldn't have done long distant trade without exploiting/exploring the Niger which the Igbos didn't do, fact! Can you tell me one great Igbo trader of precolonial times? This doesn't mean that the Igbos didn't cross the Niger. As a matter of fact, that the Igbos lived on both sides of the Niger is a fact but historical evidence categorically prove that the Igbos didn't explore the River for commerce. The Akarais that were displaced by the Aboh migrants were most likely of Igbo stock.

There are irrefutable evidences that the people of Aboh came from Benin area and settled in an Igbo territory where they eventually conquered the aborigines and took over political leadership. This migration was a wave that must have occurred during the height of the reign of the Bini empire. As it is impossible to know the exact extent of the empire at that time, it may not be possible to know from where exactly these Benin migrants came from. But suffice to say that almost the entire region of what is today's Delta state including the Itsekiri, Urhobo and Isoko areas were part of the Benin empire.

There are no such "irrefutable" evidence of anyone migrating from Bini to Aboh.
What we have are unsubstantiated oral histories.
The Igbo area on both sides of the River Niger was always more populated than Edo areas even up to today.
Population movement is usually from area of high population to area of lesser population.
The chances of a Bini speaking people migrating to a highly populated Western Igbo lands is very minimal.
Look at the name of Aboh founder, Essumai, his son was Ogwaezi, and all villages in Aboh bear Igbo names for ancestors and all prefixed with the usual "Umu" naming pattern of the Igbos.
Aboh founder migrating from Bini is not same as being of Bini ethnicity.
Aboh founder was probably an Ika man who lived close to Ika-Bini border.

Igboid:


There are no such "irrefutable" evidence of anyone migrating from Bini to Aboh.
What we have are unsubstantiated oral histories.
The Igbo area on both sides of the River Niger was always more populated than Edo areas even up to today.
Population movement is usually from area of high population to area of lesser population.
The chances of a Bini speaking people migrating to a highly populated Western Igbo lands is very minimal.
Look at the name of Aboh founder, Essumai, his son was Ogwaezi, and all villages in Aboh bear Igbo names for ancestors and all prefixed with the usual "Umu" naming pattern of the Igbos.
Aboh founder migrating from Bini is not same as being of Bini ethnicity.
Aboh founder was probably an Ika man who lived close to Ika-Bini border.

we cannot vouch for the western side, there were issues that warranted migration out of Benin, close to 30% of what is Ika today are Benin migrants, up to 20% or more of What is known as Ukwuani are Bini Migrants, Aniocha and Oshimili are not spared, they received even though in smaller numbers. As historians, we know these issues, they included high-handedness of the Oba, and others which enabled migration that has rendered your postulation of high populated areas to low populated areas useless

And even today, we cannot so vouch for the population of western Igbos in Delta as being more numerous than the Binis, you have to quote actual proof, not just comment from arse

UGBE634:
we cannot vouch for the western side, there were issues that warranted migration out of Benin, close to 30% of what is Ika today are Benin migrants, up to 20% or more of What is known as Ukwuani are Bini Migrants, Aniocha and Oshimili are not spared, they received even though in smaller numbers. As historians, we know these issues, they included high-handedness of the Oba, and others which enabled migration that has rendered your postulation of high populated areas to low populated areas useless

And even today, we cannot so vouch for the population of western Igbos in Delta as being more numerous than the Binis, you have to quote actual proof, not just comment from arse

The only Bini migrants in Anioma are Ozanogogo, and they are still Edoid language speakers and only speak Ika(Igbo) as second language..
So all these your 70%, 20% etc are mere wishful thinking.
If at all there were Bini migrants in Anioma, they were extremely negligible and insignificant in number and were roundly assimilated and acculturated by the indigenous Igbo population on ground that welcomed them.
.
Also important to note that the only true Igala migrants in Anioma, the Ebus are still Igala speaking until today and only speak Igbo(Enu-ani) as second language.
The Yoruba migrants in Anioma located in Ugbodu are still Yoruboid language speakers.

So let's separate facts and reality, from imaginations, fictions, myths, fables and wishful thinking.

Igboid:


There are no such "irrefutable" evidence of anyone migrating from Bini to Aboh.
What we have are unsubstantiated oral histories.
The Igbo area on both sides of the River Niger was always more populated than Edo areas even up to today.
Population movement is usually from area of high population to area of lesser population.
The chances of a Bini speaking people migrating to a highly populated Western Igbo lands is very minimal.
Look at the name of Aboh founder, Essumai, his son was Ogwaezi, and all villages in Aboh bear Igbo names for ancestors and all prefixed with the usual "Umu" naming pattern of the Igbos.
Aboh founder migrating from Bini is not same as being of Bini ethnicity.
Aboh founder was probably an Ika man who lived close to Ika-Bini border.

The Igbo speaking area west of the Niger is not more populated than the Bini area sir. Besides, migration can occur from less populated to more populated areas due to other causes one of which is political turmoil.
One thing you Igbos fail to understand is that there was no Igbo ethnic identity in the olden times as it is today and people tended to migrate to areas where other languages are spoken. They assimilate the language and culture of the people in those areas.
Those areas along the banks of the Niger are inhomogeneous but it seems obvious that the original settlers were Igbo speakers. The migration from the interior areas West of the Niger and from other areas into the Western banks changed the ethnic configuration of those places.
Using Aboh as an example, they met the Akarai aboriginals, lived with them for a while and eventually displaced most of them. Also, Aboh today is a very mixed community with people of Essumeis lineage, Isoko, Igala, Ijaw, Itsekiri, Ndoni, South Eastern origin etc. It is therefore impossible to view them as Igbos, neither are they Binis. If the Abohs accept an Igbo identity, they lose their history and defile their heritage
I understand why it is difficult for you to understand these things though

I keep using Aboh because they are the most rich in history in that area

RedboneSmith:
I've never bought into this 'homecoming'/'back-migration' theory. It seems just like an attempt to get around the 'Benin origin' theory.

Eze Chima was not an Aro or an Nri priest who lived in Benin and then 'back-migrated'. That's an invention of contemporary times.

gbam

IgbuduMonkey:
The Igbo speaking area west of the Niger is not more populated than the Bini area sir. Besides, migration can occur from less populated to more populated areas due to other causes one of which is political turmoil.
One thing you Igbos fail to understand is that there was no Igbo ethnic identity in the olden times as it is today and people tended to migrate to areas where other languages are spoken. They assimilate the language and culture of the people in those areas.
Those areas along the banks of the Niger are inhomogeneous but it seems obvious that the original settlers were Igbo speakers. The migration from the interior areas West of the Niger and from other areas into the Western banks changed the ethnic configuration of those places.
Using Aboh as an example, they met the Akarai aboriginals, lived with them for a while and eventually displaced most of them. Also, Aboh today is a very mixed community with people of Essumeis lineage, Isoko, Igala, Ijaw, Itsekiri, Ndoni, South Eastern origin etc. It is therefore impossible to view them as Igbos, neither are they Binis. If the Abohs accept an Igbo identity, they lose their history and defile their heritage
I understand why it is difficult for you to understand these things though

The Binis are a mixture of Igbo, Ijaw, Yoruba, Portuguese and Esans.
The Ijaws are a mixture of Edo, Igbo, Ibibio and Izon.
The Isoko are a blend of Igbo, Ijaw and Urhobo

So Binis are no longer Bini because they had admixtures in them, and the Ijaws are no longer Ijaw Ijaws and Isoko are no longer Isokos.
Or does this mixture thing only work for Igbo speaking groups outside SE?
Is there any group in this world that didn't accomodated and assimilate non indigenous migrants?

Aboh Igbo denial has not helped them.
Instead it has made them backwards, while ASABA has taken their place in terms of leading place in Western Igbo land where Igbos from SE happily invest in.
Whatever non Igbo admixture in Aboh is not even up to 1% of their population, which is why their culture, language, names and traditional religion are Igbo rooted.

However, each to his own.

IgbuduMonkey:
gbam

The thing is, if you knew what my whole perspective is on the Benin origin theory, you will not be gbamming me oh.

Igboid:


The Binis are a mixture of Igbo, Ijaw, Yoruba, Portuguese and Esans.
The Ijaws are a mixture of Edo, Igbo, Ibibio and Izon.
The Isoko are a blend of Igbo, Ijaw and Urhobo

So Binis are no longer Bini because they had admixtures in them, and the Ijaws are no longer Ijaw Ijaws and Isoko are no longer Isokos.
Or does this mixture thing only work for Igbo speaking groups outside SE?
Is there any group in this world that didn't accomodated and assimilate non indigenous migrants?

Aboh Igbo denial has not helped them.
Instead it has made them backwards, while ASABA has taken their place in terms of leading place in Western Igbo land where Igbos from SE happily invest in.
Whatever non Igbo admixture in Aboh is not even up to 1% of their population, which is why their culture, language, names and traditional religion are Igbo rooted.

However, each to his own.

Any thing that would make Bini mixed already came to Benin before the 15th century. It was these mixed Binis that later went on to become Esan. We call them Edo ni san fia( meaning Edos that fled into the Bush) Edos that could not withstand the harsh laws made by Oba Ewuare after the death of his two sons. Esans themselves are a product of the mixture you talked about

The dialectical similarities show that Bini and Esan were actually one group before their migration to their present abode from Benin in the 15th century.

The Esan dialect is a feed off of The Bini language, the difference between the two is more on intonation and pronunciation than actual words. Infact when you get a hold of a Bini and an Esan dictionary, the similarities of word in the word bank is up to 75 to 80 percent in most of their clans. It is certainly more but I can defend 75 to 80 percent.

The little difference in dialect today is as a result of being away from the mother stock for about 600 years. Hence the saying in Benin, Edo na ma ze se ore Esan. Edo not spoken well is Esan. A further proof to this is the igueben dialects which is the last to migrate is considered Bini by Esans themselves

UGBE634:
Any thing that would make Bini mixed already came to Benin before the 15th century. It was these mixed Binis that later went on to become Esan. We call them Edo ni san fia( meaning Edos that fled into the Bush) Edos that could not withstand the harsh laws made by Oba Ewuare after the death of his two sons. Esans themselves are a product of the mixture you talked about

The dialectical similarities show that Bini and Esan were actually one group before their migration to their present abode from Benin in the 15th century.

The Esan dialect is a feed off of The Bini language, the difference between the two is more on intonation and pronunciation than actual words. Infact when you get a hold of a Bini and an Esan dictionary, the similarities of word in the word bank is up to 75 to 80 percent in most of their clans. It is certainly more but I can defend 75 to 80 percent.

The little difference in dialect today is as a result of being away from the mother stock for about 600 years. Hence the saying in Benin, Edo na ma ze se ore Esan. Edo not spoken well is Esan. A further proof to this is the igueben dialects which is the last to migrate is considered Bini by Esans themselves

The Esans don't recognize history of origin from Bini.
They don't suffer same Stockholm syndrome as some Western Igbos.
The Esans claim that you Bini people met them on their land.
I don't know which is which.
I'm not Edoid and don't have interest in wading into Edoid issues.
I'm only concerned with Igbo ones.

Igboid:


The Esans don't recognize history of origin from Bini.
They don't suffer same Stockholm syndrome as some Western Igbos.
The Esans claim that you Bini people met them on their land.
I don't know which is which.
I'm not Edoid and don't have interest in wading into Edoid issues.
I'm only concerned with Igbo ones.

That's a lie, some Binis might have met Edos on ground but those Edos were certainly not Esan, as Esans are part of a product of the mixture. I am one of those Edos they met on ground, not every Bini or Edo migrated. I am from Ugo, the same with other Bini indigenous communities,eg urhonigbe, Udo and others. These communities are Indigenous and their inhabitants thereof. And they are Bini speaking.

RedboneSmith:
I've never bought into this 'homecoming'/'back-migration' theory. It seems just like an attempt to get around the 'Benin origin' theory.

Eze Chima was not an Aro or an Nri priest who lived in Benin and then 'back-migrated'. That's an invention of contemporary times.

The back-migrated twist is lazy way out that blinds people from recognizing the fact that Igbos in Western and Eastern Niger arrived at both locations almost the same time.

Ancient Igbos came through a Northern direction and settled at Western Igbo and Eastern Igbo at same time.
South East is not the homeland of Igbos anymore than Anioma is.
It's stupidity to think a river as small as River Niger didn't stop Nupes from crossing and existing on both sides of it, Benue didn't do same to Tivs, but Niger stopped a big masquerade like the great Igbo.
It's madness!
The Ezechima doesn't need to originated from SE before he becomes Igbo!
The Ancient Igbos already occupied their homeland called Ikaland long before the Bini rose in power.
Ezechima likely came from one of those aboriginal Igbo(Ika) communities, when you read Chief E.A Iduwe manuscript, you get a clearer picture.

UGBE634:
That's a lie, some Binis might have met Edos on ground but those Edos were certainly not Esan, as Esans are part of a product of the mixture. I am one of those Edos they met on ground, not every Bini or Edo migrated. I am from Ugo, the same with other Bini indigenous communities,eg urhonigbe, Udo and others. These communities are Indigenous and their inhabitants thereof. And they are Bini speaking.

Go to Esan blog on Facebook and tell them they originated from Bini and see what their reply would be.

Like I said earlier, I only started getting interested in Edo history because of the meddling of Edo people into Western Igbo history, otherwise I have no interest in you lots issues.

Igboid:


Go to Esan blog on Facebook and tell them they originated from Bini and see what their reply would be.

Like I said earlier, I only started getting interested in Edo history because of the meddling of Edo people into Western Igbo history.

Nobody has said they originated from Benin, but that we were actually one people before their migration, I can understand Edo language, as a result to a large extent, I understand Esan too. Infact my paternal grandmother was Esan from Edenu-irrua

What I am trying to say Is this, would an Esan man now tell me that did not migrate from anywhere that I met him on ground, where exactly? The Binis they are referring to are the yoruboid sect which in all their glory would not make up more than six to seven percent of the population of Binis. Many persons have this belief that all of Binis migrated, it is not true, infact we indigenous Binis are the majority. When you hear of a Community like Ugo, Urhonigbe even with all its "localness" should be about 100,000 or more do not have an history of migrating from anywhere. Infact Urhonigbe is close to Abavo and about 855km square in size, about seven percent of Binis lay ancestry to that town and migrated from that town to other new Towns in Benin kingdoms. Even Udo, you must have heard of it. Many Binis hold ancestry to it too. That Concocted tale from Ife or from a northerly origin are just for a few set. That idea that we met Esans on ground are for those foreign Binis who migrated to one of Bini towns which is known as Benin- city today and has however grown in size to incorporate other Bini towns around.

Whether they are comfy with the name Bini or not. They were one and the same item with the people called Bini or Edo today who were residing in an area called Benin city. Many Binis are not even comfy with the name Binis, so it depends. But the length and breadth of the whole issue is that their name Esan was gotten from the fact that they ran away from Benin city which we call Edo in our local dialect. And they were one and the same people with the inhabitants of this city.

RedboneSmith:


The thing is, if you knew what my whole perspective is on the Benin origin theory, you will not be gbamming me oh.

lol. Tell me your perspective let's see if I'd ungbam you

Oranmiyan got to Benin and thought he had reached the Land Of Anger

Oraniyan didn’t know that the real Land Of Anger was still about 100 miles to the East

Benin was only on the way to the Original Land Of Anger and Oranmiyan hadn’t even

reached it’s outskirts


The Anger in Benin was still Kindergarten Stuff

Igboid:


The Binis are a mixture of Igbo, Ijaw, Yoruba, Portuguese and Esans.
The Ijaws are a mixture of Edo, Igbo, Ibibio and Izon.
The Isoko are a blend of Igbo, Ijaw and Urhobo

So Binis are no longer Bini because they had admixtures in them, and the Ijaws are no longer Ijaw Ijaws and Isoko are no longer Isokos.
Or does this mixture thing only work for Igbo speaking groups outside SE?
Is there any group in this world that didn't accomodated and assimilate non indigenous migrants?

Aboh Igbo denial has not helped them.
Instead it has made them backwards, while ASABA has taken their place in terms of leading place in Western Igbo land where Igbos from SE happily invest in.
Whatever non Igbo admixture in Aboh is not even up to 1% of their population, which is why their culture, language, names and traditional religion are Igbo rooted.

However, each to his own.

The Itsekiris bear Yoruba names and if you are not told would assume them to be Yoruba. Infact, it was recently I discovered that Bola Tinubu's wife, Sen. Oluremi Tinubu is Itsekiri. Most people do not know that the singer, Omawunmi is Itsekiri and many struggled to understand how popular Big Brother Naija contestant, Omatshola isn't Yoruba. Despite the language similarity, no Itsekiri man will tell you that he is Yoruba. And it's true, they are not Yorubas.
Like the people of Aboh, the Itsekiri people are of diverse origin, the earliest settlers from Ijebu while later settlers came from Igala, Bini, Aboh(yes, same Aboh. Note that there are also Itsekiri settlers in Aboh). The Bini party led by a Bini prince would later establish a monarchy. You notice the similarity in the founding of Aboh already?
The Itsekiri area is a port region hence witnessed a lot of immigration at those times when they were not yet a kingdom. Such places later organize themselves under a ruler(kingdom) with diverse people. It is impossible at that time to identify themselves as being people of the initial settlers(in the case of Itsekiri, the Yorubas, and in the case of Aboh, the Igbos) because of the diversity of the people, in which case the later immigrants would be more than the original settlers and the culture an admix.
Like I said, I know why it's difficult to understand
PS: Asaba is thriving because of the prowess of a certain Maryam, wife of the dictator, IBB that made it capital of Delta State. Aboh declined because of the colonial interference in the trade system of the lower Niger. As I have said before in other threads, the Igbos are perhaps the biggest beneficiaries of colonialism in Africa

UGBE634:
Nobody has said they originated from Benin, but that we were actually one people before their migration, I can understand Edo language, as a result to a large extent, I understand Esan too. Infact my paternal grandmother was Esan from Edenu-irrua

What I am trying to say Is this, would an Esan man now tell me that did not migrate from anywhere that I met him on ground, where exactly? The Binis they are referring to are the yoruboid sect which in all their glory would not make up more than six to seven percent of the population of Binis. Many persons have this belief that all of Binis migrated, it is not true, infact we indigenous Binis are the majority. When you hear of a Community like Ugo, Urhonigbe even with all its "localness" should be about 100,000 or more do not have an history of migrating from anywhere. Infact Urhonigbe is close to Abavo and about 855km square in size, about seven percent of Binis lay ancestry to that town and migrated from that town to other new Towns in Benin kingdoms. Even Udo, you must have heard of it. Many Binis hold ancestry to it too. That Concocted tale from Ife or from a northerly origin are just for a few set. That idea that we met Esans on ground are for those foreign Binis who migrated to one of Bini towns which is known as Benin- city today and has however grown in size to incorporate other Bini towns around.

Whether they are comfy with the name Bini or not. They were one and the same item with the people called Bini or Edo today who were residing in an area called Benin city. Many Binis are not even comfy with the name Binis, so it depends. But the length and breadth of the whole issue is that their name Esan was gotten from the fact that they ran away from Benin city which we call Edo in our local dialect. And they were one and the same people with the inhabitants of this city.

We Benins are not even claiming anybody. We just say what history says. Does anybody admitting or denying that they migrated from Benin put food on your table or remove money from your account? No, it doesn't! In fact, I would like Edo State population to grow big enough that Edo State can be divided. Benin/Edo State and Edo Central & North can form their own State. Internal cohesion is vital for development. The more homogeneous a State is, the better long term.

Since Delta State was created, there is more distance between Edo People and Urhobo, Isoko and Itsekhiri. At some point in the future, all can decide if they want to co-operate or not.

With gradual distancing, co-operation will be more a matter of genuine desire to do so or forever let it be.