₦airaland Forum

https://www.youtube.com/watch?v=2JD8FTP1cWQ?si=U3blNf4ejgEH6qwJ

https://www.youtube.com/watch?v=2JD8FTP1cWQ?si=U3blNf4ejgEH6qwJ

Emperordynasty:
Alright thank you, what is the location of the museom in benin

Kings Square or Ring Road. It's the centre of Benin City.

Emperordynasty:
Please how can i get this book

You can get it on Amazon, but it's expensive. I think it’s cheaper in Benin City. Ask in the national museum in Benin City.

HOW A BANISHED BENIN PRINCE BECAME THE FIRST YORUBA KING

By Assin Godstime
Author of ODUDUWA

The relationship between the Oba of Benin and the Ooni of Ife had continued to gather momentum. Scholarly minds have continually aired their views on the above subject. Many say that the Oba of Benin is a son of the Ooni of Ife. Others say that Ooni is a son of the Oba of Benin. In Ife, the story is told with pride and Ego (In Benin, the story is told with pride and evidence)with facts.

Traditionally, Benin had witnessed two reign of monarchies - the Ogiso and Obaship. The first reign was the Ogiso era (king of the sky or of the sky) and the Obaship, what the Benin Kingdom presently practice. 31 Ogisos' are remembered in history and the last of them was Ogiso Owodo. Owodo was the father of Ekaladerhan who was the only son in a harem of many wives. During the Ogiso era, the present Benin Kingdom was called Igodomigodo, meaning, "towns of towns and villages" while its palace was at Ugbekun.

Owodo was endlessly troubled by his wives, particularly Esagho with a view to knowing while they (his wives) could not bear more male children other than Ekaladerhan. The endless trouble birthed the need to consult an Obiro (a diviner or native doctor). Seven persons were appointed by Owodo to visit the Obiro to foretell while only Ekaladerhan was born in a harem of not less than 15 wives. Esagho was appointed to lead the delegation and possibly prepare them food whenever they were hungry. She, too, was the eldest of Owodo's wives.

On getting to the sacred forest where the diviner lives, he foretold that Esagbo being killed before Owodo could bear more male children. The diviner didn't know that Esagho was the only woman in their midst. They dispersed in silence, worried and surprised. How would they communicate the Obiro's message to their leader, Owodo? Who would say it? The rhetorical questions hung in the air with their mouths widely opened.

On their way home, pretentiously, Esagho held her stomach as though she was in severe pain. She frequently shouted to the extent that they became frightened. They insisted that she goes out of their sights to immediately answer the call of nature with the intention to provide an urgent remedy. Not long, they overhead her scream aloud. Some of them rushed after her and, unexpectedly, saw her nude body which was forbidden in Igodomigodo. Only an Ogiso sees his wives' unclothedness. Right away she compelled all of them to take to oath that Ekaladerhan being alleged to have been the reason for his father's other wives'inability to bear more male children. They, too, would be killed should they violate the oath they had taken in the forest.

The outcome of false claim pushed Ekaladerhan to a capital punishment. Owodo appointed 7 persons to sacrifice Ekaladerhan, headed by Okpia. Among the seven appointed executors, 3 were part of the visit to the Obiro who knew Ekaladerhan was Innocent of the accusation and, they therefore vowed to spare his life. They revealed the secret to their colleagues and spared Ekaladerhan at the spot where he was to be killed. They killed a cock and smeared its blood on their sword to show to their Ogiso since he had insisted on Ekaladerhan's blood. As Ekaladerhan leaves, he declares, 'ilefe', meaning 'I have run for safety'. The spot was immediately named Urhiokhokho, that is, a cock's neck. The village is in between Ekenwan barracks and Ugbineh in Ovia North East.

... to be continued.
Stay tuned for more updates on this history..to be reviewed. ..
Everyone
#nigeria#StarsEverywhere#heritage#artwork#history

HOW A BANISHED BENIN PRINCE BECAME THE FIRST YORUBA KING

By Assin Godstime
Author of ODUDUWA

AreaFada2:
Great! Do Nigeria proud while at it.

AutomaticMotor
Gregyboy
samuk

It's shows that the federal government is taking notice of the massive investment in the Edo tourism sector.

Oduduwa Masks

Credit: Humans of Edoland

In order to conceal the Identity of Prince Ekaladerhan of Igodomigodo later known as Ododuwa of Uhe, they resolve to distortion of Great Benin Bronze documented history under the influence of Br!tish colonialists telling the world that Ododuwa climbed down from the sky with a chain while holding a cockerel in his hand. Which of the planets was the chain tied to? Or was it tied to the moon or asteroid?

If Ododuwa was from Saudi Arabia did he also carried cockerel from Nimrod's poultry in Saudi Arabia and trecked down to colonize Ife?

When the Benin chiefs got to Uhe, how did they communicate with Ododuwa when they don't speak same language?

Why will Ododuwa trust and give his son to strangers from Igodomigodo?

Why will Igodomigodo Chiefs go for a stranger to come and become their King especially when they already rejected Ogieamie Irebor an administrator who has no Ogiso royal blood?

The Great Benin RED BOOK ( Benin Bible) has demystified all the lies, distortions and manipulations of Benin history which is the reason for the current social media propaganda against Benin by Southwest inhabitants.

Credit: Humans of Edoland.

.

Benin the cradle of Black civilization. National Museums Liverpool -

Cloth
1896 Before
1981.388.3

World Museum


Information
This cloth is one of three textiles, originally owned by J. H. Swainson, an agent for the Liverpool firm Pinnock & Co., who traded with Benin merchants in the 1890s. The three textiles (1981.388.1-3) were presented to the museum in 1981 by Peter Karpinski, who acquired them from his great aunt Flo, Swainson’s daughter. The cloth is made of plain weave cotton in locally spun open cotton and indigo stripes locally dyed. Three strips of cloth have been sewn together lengthways to make the whole, each with indigo and white warp stripes of different widths, giving the appearance of narrow strip weave. Textiles were a major item of trade in the Edo Kingdom for centuries. There was a flourishing trade in cloth with European merchant mariners by the mid-seventeenth century. Dutch merchants at this time recognized two main types of cloth made in the Edo Kingdom which brought them a profitable resale on the western coast of Africa. They exchanged the blue and white striped variety for gold on the coast of present day Ghana. They exchanged plain blue ones for ivory and human captives on the coasts of Gabon and Angola (see Alan Ryder (1969), Benin and The Europeans 1485-1897, London and Harlow: Longmans. p.93-4).
Specifications
Accession number
1981.388.3
Collection type
Textile/Clothing
Culture
Edo [Bini]
Date made
1896 Before
Collector
John Henry Swainson
Place collected
Africa: Western Africa: Nigeria: Southern Nigeria
Date collected
1896 Before
Materials
Cotton fibre/textile; Pigment
Measurements
Overall: 1360 mm x 1930 mm
Credit line
Gift of P. Karpinski, 1981

AreaFada2:
Ehengbuda was a warrior king. Nice.

Yes he was, Benin was already active in Lagos this period.

https://www.galerie-herrmann.com/arts/art3/Ife_Benin/51_Relief_3Pagen/e_3Pagen.htm - Expertise:

Relief Plaque with Three Pages
Benin, Nigeria
18th century
Bronze
47x37 cm





Relief Plaque with Three Pages:

This plaque depicts three almost identical young men whose only adornments are coral ankle cuffs and collars that identify them as high-ranking members of the royal court and that are worn exclusively during specific ceremonial occasions. While the layered coiffeur with braids appears frequently on Beninese relief plaques, the body ornamentation seen here is quite rare. It most likely represents a body tattoo, but a body painting is also a possibility. As early as 1919, Luschan highlighted the difficulty of distinguishing between painting and tattooing in a very similar plaque located in Berlin. In that case, he argued that the ornamentation was, in fact, body painting applied for a specific festival. That very plaque has been recently discussed anew in the Viennese catalogue, but unfortunately, the author does not even mention the subject of body ornamentation.

Instead, he devotes a long section to an anecdote supposedly related to this plaque, according to which the boy located in the middle is crown prince Odogbo, son of the Oba king Ehengbuda (ca. 1578-1608). Because the boy had several feminine characteristics, it was rumoured that he was actually a girl. To disprove this claim, the Oba instructed his son to demonstrate his masculinity by going naked from his home in Usula all the way to Benin, accompanied by an entourage of peers. The journey was meant to clearly exhibit that Odogbo was, in fact, a man and was a suitable heir to the throne.

Cp.:
Felix von LUSCHAN: Die Altertümer von Benin, Band 2, Berlin 1919, S. 219-220.
Barbara PLANKENSTEINER (Hg.): Benin. Könige und Rituale. Höfische Kunst aus Nigeria, Wien 2007, S. 468.

Similar objects:
Illustration:

Benin plaque of three nude young men in the Ọba's Palace, representing Ifieto group introduced by Ọba Ehengbuda in 1578 - 1606 as part of the process to prove that his Son Odogbo ( Ọba Ohuan) wasn't a woman.

https://www.youtube.com/watch?v=rQ25hpwkBmU?si=YVq5CvJEAf2qsdUw

https://www.youtube.com/watch?v=2JD8FTP1cWQ?si=lFUbg-tvN-3_fVnw

FACTS ABOUT PA IDU

1. Pa Idu was born at Ogbe N’Alaka a place that eventually became the homestead of later Ogiso’s and Oba’s of Benin.
2. Pa Idu father was known as Ere (not to be mistaken as Ogiso Ere) he was the founder of Uhunmwundumwun (premier town), a place hundreds of years later Ogiso Ere moved the palace to from Ugbekun. Pa Idu father Ere, is where the ancient word Otamere (evening tide favored Ere) was created from.
3. Pa Idu is generally accepted as the Progenitor of the Benin race and all its descendants because the chroniclers of our remembered history, Ughoron; popularize his name above other native indigenes of which Idu came out from.
4. Pa Idu had three sons: Akka, Efa and Emehi. Efa and Emehi are the fathers of the modern day Benin population,
5. Through legitimacy of ancient ownership the Efa and Emehi families are the owners of Edo land as every other families came from them.
6. Pa Idu died at Uhe(not to be mistaken as Ile-Ife) present day Igala areas of Kogi State and was referred to as Oghene N’Uhe by the earliest Benin natives, he was deified as a Priest King. The Chief priest and scepter bearer of the Oghene N’ Uhe shrine, Azama; followed Akka, Efa and Emehi back to Benin land and a replica of the shrine was built here in Benin land, the descendants of the Azama N’Uhe are the Oloton family of Benin and they are the custodian of the scepter of authority of Pa Idu carried by Azama and bequeathed to the descendants of Efa and Emehi.
7. Earliest Portuguese referred to Oghene N’Uhe(Pa Idu) as “Ogane” the great potentate of the interior.
8. All Ogisos starting from Ere to Oba Ewuare I all went on pilgrimage visit to pay respect to their progenitor at Uhe, a sort of confirmation and spiritual renewal ritual. A ritual also conducted by Ikaladerhan before he became a ruler in Ile-Ife.
9. When the later Oba’s of Benin discovered the complexity of the pilgrimage visit and the decline of the Uhe town they created “Erinmwidu” a replica of Oghene N’ Uhe Shrine and made it Royalty. Hence Erinmwidu is the royal deity of the Benin people.
10. Idusere, Idusogie, Idugbowa etc. reaffirm the Benin native ownership of Idu ideology hence Idu is Benin, Benin is Idu.

Let the legacies of Pa Idu be remembered by us all his children.
Pa Idu gha to kpere. Ise
Oba gha to kpere. Ise

Written by
Imasuen Amowie Izoduwa

https://www.youtube.com/watch?v=VTYOJ59ufpY

funmijoyb:
The subgroups formed Igodomigodo but later Oranmiyan came and found Benin which is today Igodomigodo subgroups plus Yoruba of present Kogi and Osun.

For the Sake of those that may be mislead by you guys.

1. Uhe (Ife) has nothing to do with Osun, Osun state is not mentioned anywhere in the story of Pa Idu, do not smuggle Osun state into the story. The story only referred to Kogi/Benin relationship. Osun state was not mentioned. The story of Pa Idu referred to another Ife in Kogi state not the Ife in Osun state.

2. I read Oba Erediawa book when it came out many years ago, I cannot remember seeing were he claimed that Obagodo or Ogiso had any relationship with Ife. I have the book somewhere but I will not bother looking for it, because if such was written in the book I would have remembered. If you have prove, screenshot the page and paste it here for all your see.

3. Even the palace version that acknowledged Oranmiyan in Benin, said he was there for only three months before he left because he didn't understand the language, tradition and customs of the Benin people. How did Oranmiyan found Benin when he met people on ground that he did understand their ways.

4. Benin palace said Oranmiyan was sent for because he was a Benin prince because he was the son/grandson of Ekaladerhan AKA Oduduwa.

5. Even if the story is true, nobody or tribe send for a total stranger to govern them.

6. Oranmiyan didn't bring war into Benin because Ife didn't have such army recorded in that period.

7. Ife and the entire yoruba people didn't haven independent eyewitnesses recorded history until 1824.

8. Yoruba independent European eyewitness historical accounts began in 1824.

9. Benin independent European eyewitness historical accounts began in late 1400s.

10. The gap between Benin history and yoruba history is 400 years. Benin history is 400 years older than yoruba verifiable history.

11. Whatever claims yoruba make, they will not be able to back it up with evidence that is older than 1824.

12. Benin can back up her history to the 1400s.

13. Benin history is far older than yoruba history.

14. All the dates associated with Oranmiyan and Oduduwa are provided by Benin because Benin history is much older than yoruba history whose records started in 1824. Yoruba rely on Benin for Oranmiyan and Oduduwa dates.

TAO11:
Trying to prove the “story” is true by pasting a link that simply tells same story? Lol 😂

Doesn’t work that way, at least for those with a brain.

As historians have demonstrated, the new Bini story which tries to hijack Oduduwa & make him a Bini is a deliberately unauthentic pseudohistorical narrative.

Moreover, the praise-styling of Bini ọbas which name them as “Son of Adimula, ikeji oriṣa” actually destroys the pseudo historical content of your link.

(1) Adimula is not from Benin.

(2) Your Oba = Son of Adimula.

(3) Adimula = Ooni of Ife.

(4) Your Oba = Son of Ooni of Ife.

Most none Benin or Yoruba people who are not emotionally attached to the history will use their objective minds and sense of reasoning to see the history for what it is.

The simple question for a sensible person, will be which is more plausible between Oduduwa falling from the sky as the Yoruba claimed or Oduduwa being a Benin prince according to Benin traditions

AreaFada2:
I have said for years that unless our Yoruba people come up with a more objective and credible story on Ododuwa, objective outsiders will consider Edo version way more credible. Even by many diaspora Yoruba that were not fed on tribalism. They will seek to know what is more scientifically plausible. But I was shouted down. It's beginning to happen.

Most none Benin or Yoruba people who are not emotionally attached to the history will use their objective minds and sense of reasoning to see the history for what it is.

The simple question for a sensible person, will be which is more plausible between Oduduwa falling from the sky as the Yoruba claimed or Oduduwa being a Benin prince according to Benin traditions.

Adimila

Historically there is no Adimila in Benin history.

Politically, the Oba will not reject any association, especially when it's coming from those with large populations.

The desire of the people of old Mid West people to create a separate state from the Western region was partly made possible by assistance from Nnamdi Azikiwe NCNC. Zik was to later made it known in his autobiography that he had Benin ancestry.

I don't think the Oba of Benin have anything to lose if it matters to the yoruba so much that the oba is a son of Oduduwa, who the Benin palace believe is Ekaladerhan.

If you believe that oba of Benin is the son of Oduduwa, you must also believe that Oduduwa is the Benin prince Ekaladerhan.

AreaFada2:
Bendel of old and Lagos have always been at the heart of protests and yearning for change in 9ja. Abuja has joined.

People often don't realise how diverse Edo is. Edo is where someone called Nosa, Abubakar, Eze, Onome, Tshola, Adefemi, Priye, Ese, Ose, Alimekhena and Obruche can be an indigene.

Their family will have lived there for generations, irrespective of their place of origin but now rightly claim only Edo.

Olumide Akpata, former NBA president is contesting as Labour Party governorship candidate in 2024 governorship election.

You are correct, someone called Olumide could become the governor of Edo state. Edo is arguably the most ditribalised state in Nigeria.

Dancebreaker:
Nor mind the guy. Just ignore him. Truth dey pepper dem for body.

Thank you.

The difference between original Asabans and their Ibo immigrants as explained by Ajayi Crowder who visited Asaba in 1875.

The Following Are the Ezechima Towns
1. ISSELE-UKU - Was founded at about 1230 A.D by Uwadiei, second son of Oba Ehemihen of Benin. It was foun by the Oba Ewedo to check the incursion of stranger elements the Benin Empire.
2. ONICIIA-OLONA — Was founded by Ohaeze in tile 16th cen after his flight from Issele-Uku.
3. EZI-UZOR — Was founded by IFITE, son of Ohaeze grandson of Ezechima).
4.ONICHA-UGBO — Was founded by prince Agba, eldest son of Ohaeze (and great grandson of Ezechima).
5.OBIOR — Was founded by princess Obior and her husband, Ukpali.
6. ONICHA-UKU — Was founded by immigrants from Onicha-Olona.
7. ISSELE-AZAGBA — Was founded by immigrants from Issele-Uku.
8. ISSELE-MKPITIME — Was founded by Ogbeowele, Ogbeofu and Idurnuinei quarters from Issele-Uku.
9. OBOMKPA — Was founded by prince Anagba, junior brother of Ezechima.
10. ONICHA-MILT—Was founded by Oha-Eze

THE ROLE OF ISSELE-UKU AS THE HEAD OF EZECHIMA CLAN

1. The Ezechima Native Court: This was built at Issele-Uku in 1906 by the British Government a few years after they had assumed full control of the administration of Nigeria. Government built native courts in the headquarters of clans. All the towns of Ezechima had always attended the native court at Issele-Uku and in fact, regarded it as their court. The Obi of Issele was the president of the native court.
2. Ezechima Hall: This was built in 1953 at Issele-Uku, with contribution from all the nine towns that make up Ezechima clan.
3. The 1896 Treaty: This was treaty of cession signed by Obi Egbune of Isseles, on behalf of himself and his people of Ezechima clan to maintain peace and cordial relations with Royal Niger Company.

Obi Odiwe of Asaba trekked to Issele-Uku to interpret and sign as a witness. A photocopy which was brought from the Museum in London by the Obi of Isseles in 1965 is attached.
4. Peace Treaty of 1912: The Obi of Isseles, Osemene I signed peace treaty with the British Government after Ekumeku war, was signed on behalf of himself, Ezechima people and the entire Niger Ibos. The British Museum, London, has the copy of this treaty.
I want to make it clear to Your Royal Highness, that Issele has love for all not only for Ezechima towns but the entire people of Nigeria living in our midst. We have always thought also that all Ezechima towns and other areas love us.
With the formation of District Authorities in 1981, people starteded to question the propriety of Issele-Uku to the headship of Ezechima clan. It is disheartening that in spite of the amicable settlement the Bendel State Government, in halting the attempt of removal headship of the clan, from Issele-Uku to another place, some have continued to exploit the pages of newspaper to write insinuating and tendentious statements which do not make for pleasant reading. We would like you to think, Your Royal Highness, that this situation is not strange to you. Issele-Uku is not just claiming the headship of Ezechima now. It is and has always been the Headship from the days of Oba Ewedo in the 13th century that is 752 years ago.
It is unfortunate that traditional rulers of one Ezechima family and descent, should allow themselves to be bought with money in order to enable one of us, lay abominable claim, in 1982, to the headship of Ezechima which this town Issele-Uku has been exercising for past eight centuries.
It is time we stopped using politicians and money to buy position which are essentially traditional. Politicians come and go but traditions remain as a full embodiment of our spiritual essence and existence. Headship of traditional institutions is also not estabestablished in pages of newspapers or in the mounting of signatures
to deceive the public. This is significantly puerile. Headship of clan is embodied in the genealogy and genesis of a people just as I have enumerated above. It cannot be established through open antagonism, nocturnal meetings, gang up, lobbying or the cajoling of long cherished Head into submission and to abdicate his position.
I am advising everyone in the presence of our respected Benin Monarch, the father of the Edo's, the father of our origins, and to whom we all own the traditional homage to think of how we can forge a united front and maintain peaceful co-existence with one another. Distasteful meetings aimed at ganging-up to destroy the image of a Head who did not stay there by himself but by natural design, will only create unnecessary bitterness which we all cannot be proud of.

The Stabillizing Role of the Oba of Benin

Your Royal Highness is not the Oba of the Edo's but I say with confidence, that you play the role of the traditional supervisor of Bendel State. The recent increase in the stipend paid to natural rulers is a credit to you in your capacity as the Adviser to the Government on Traditional Matters. In the ensuing years, you will have a vital role to play in fathering diverse political forms, and supplying the necessary equilibrium for natural co-existence and co-operation among the diverse ethnic groups that make up our communities. You are the embodiment of the total tradition of Bendel State and with the galaxy of eminent and seasoned Chiefs and traditionalists all around you, you will be able to cope squarely with the challenges of modern times, it is my hope and that of my people that your visit today is a sign of greater things to come.
We are proud of you and it is our prayer that you will continue to champion our cause at all times. In these days, when some politicians would tent to flout traditional authority, your position remolding situations will serve as the last hope of our people in the preservation of our culture. No nation can exist without its culture and our culture stands as a lasting testimony of our pride and identity as a people. Once again, I thank you for coming to this part of Bendel State while we wish you peaceful, prosperous and prodigious reign.



OBA GHATO OKPERE! ISE!
Your Royal Highness, Omo N'Oba, N'edo, Uku Akpolokpolo, Oba of Benin, Respected Natural Rulers, My Lords Spiritual and Temporal, Chiefs, Service Chiefs, Distinguished Ladies and Gentlemen, thank you for listening to this Address.
ROYAL PALACE, . (SGD) HRH, OSEMENE III
ISSELE-UKU. OBI OF ISSELES AND
15th of MARCH, 1982. TRADITIONAL HEAD OF
EZECHIMA CLAN.

Republished by Imasuen Amowie Izoduwa

The Founding Of Issele-Uku

Issele-Uku was originally called "Isi-Ile Uku" (meaning another provincial kingdom of Benin) and was founded by the Binis… the headship of prince Uwadiei, the second son of Oba Ehemil…. brother of Oba Ewedo in about 1230 A.D. The name "Isi-Ile … means belonging to Uku Akpolokpolo, Oba of Benin.
When Oba Ewedo founded the new outpost of Isi-Ile Uku, his main objective was to check the influx of people from across the river Niger and to establish Edo presence in the area. Oba Ewedo crown Ogie Uwadiei and sent him to rule Isi-Ile (Issele-Uku) in the company of Benin warriors from Ogbe, Ehaekpen, Idumu Inneh N’Ibiwe, Udumuigun and Udumuiken from Uselu, Ogbe-Eribo and Ugboka. The quarters they occupied still exist at Issele-Uku this day and are known as Ogbe-Ofu, Ishiekpe, Idumunei, Idumuzu (iron casters), Ogbeidibo and Edemoka.

Ogie Uwadiei gave birth to Ogie Ohania, Ohania gave birth to Osamala, Osamala died without a son and so there was a interregnum. Eze Ise, a Benin prince took over, he was the father of the Eze Ikhimi-Ezechima, Ezechima gave birth to princess Obior, a woman, prince Onicha and prince Oligbo who became Obi oligbo at the death of Ezechima because the senior brother Onicha had died while Ezechima was still on the throne of Issele!. The death of Onicha, while his father was still alive, was regarded as an abomination and he was buried in the bad bush at Issele-Uku which we call Onicha Ofia. When Eze Chima died at a very grand old age his surviving children Princess Obior, Prince Oligbo and the eldest son of Onicha, prince Ohaeze, struggled for the right to the throne of Issele. When it could not be settled at Issele-Uku, the case was taken to Oba Esigie, the reiging Oba of Benin, for final adjudication. Princess Obior, although the senior, was disqualified by the Oba on the ground that it was unheard of, for a woman to ascend to the throne in the Benin Empire. Prince Ohaeze was disqualified on the ground that his father, Onicha, had died prematurely and, therefore lost the right to the throne.

Prince Oligbo was approved for the throne being the only surviving direct son of Ezechima. He was called Ovbi-Ise (meaning the direct son of Ise). That was what gave rise to the title of our kings now known as "Obi".

The verdict of Oba Esigie marked a turning point in the history of this area for it led to the migration of Ezechima's children from Issele-Uku, without which the clan might not have come into being. Two things emanated from this situation. The first is the position of Issele-Uku, as the Head and origin of the clan and the second is the position of the incumbent of the seat of the Obi of Issele. If Onicha had lived to bury his father Ezechima, he would have taken over his throne at Issele-Uku and the question of migration by his children would not have arisen. Because this did happen, Oligbo became king. The position of Issele-Uku has remained unchanged for over eight centuries.
The decision of Oba Esigie was not taken kindly to by Ohaeze and princess Obior. They felt they would not live in the same town with the Obi Oligbo any longer. On their return from Benin, princess Obior and her husband, Ukpali, left Issele-Uku and finally settled at a place now known as Obior while Ohaeze left Issele-Uku and settled at Onicha-Olona. Ohaeze later continued his flight and went across the Niger to found Onicha Ohaeze now Onitsha in Anambra State. He left one of his wives who was in labour at Ezi, with his royal escort, Ifite and some of his other followers. On giving birth to a son, he named him Ezi Uzo, now Ezi town. At the death of Ohaeze at Onicha-Mili (Onitsha on the Niger) his junior son, Allah (now called Alori) became very powerful and his senior brother Agba. Agba later fled Onicha-mili and came back to Onicha-Olona and later to Issele-Uku. He finally settled down at the grandfather's farmland and called it Onicha-Ugbo (Onicha on the farm). This is how Onicha-Ugbo derived its name. One of the followers of Ohaeze who settled down at Onicha-Olona is called Ikelike. Ikelike later left some of his children at Onicha-Olona and went to settle at Ogwashi-Uku. His quarter at Ogwashi-Uku is known as Ikelike till this day.

AN ADDRESS PRESENTED BY HIS ROYAL HIGHNESS
OSEMENE III, THE OBI OF ISSELES AND TRADITIONAL
HEAD OF EZECHIMA CLAN
TO
OMO N'OBA N'EDO UKU AKPOLOKPOLO,
THE OBA OF BENIN,
OMO N'OBA, OBA EREDIAUWA.

ON THE OCCASION OF HIS ROYAL VISIT TO ISSELE-UKU
ON THE 15TH DAY OF MARCH, 1982.

YOUR ROYAL HIGHNESS, UKU AKPOLOKPOLO
THE OBA OF BENIN,
MY LORDS, SPIRITUAL AND TEMPORAL, RESPECTED NATURAL RULERS,
CHIEFS,SERVICE CHIEFS, DISTINGUISHED LADIES AND GENTLEMEN.


OBA GHATO OKPERE, ISE

isi Eze Ise! Nenu, Ise!

I, on behalf of myself, Chiefs, Issele Community and the Ezechima Clan, have the greatest joy to welcome you to this history town of Issele-Uku which, right from the 13th century, has had connection and deep-rooted association with Benin. In fact, Esigie, in giving the Royal Bronze Mask to Obi Oligbo on enthronement at Benin City in the early 16th century, re-emp that Issele was on the Eastern extremities of the Benin monarch This was testified to by His Royal Highness, Uku Akpolokpolo Akenzua II, of blessed memory on 11th February, 1976, Nigerian observer, front page, No. 2452, Monday, November 1976, to quote the OBA, "The bronze mask was given out by Esigie to Obi Oligbo of Issele to symbolize his position as the
authentic representative in the eastern extremities of Benin Empire.
He continued, "The Bronze mask is the face of Oba Esigie while the Festac Ivory mask, still in London, is the face of Queen Mother, Idia N'IYe'Esigie of Benin.

Your royal visit to us today is not the first time that a Benin Monarch has stepped on Issele soil.

a. Oba Ohen, in 1334, before his coronation, passed through Ukwunzu to Issele-Uku, travelling to Benin for his enthronement.
b. In the early 151h century, OBA Ewuare stayed at Issele-Uku for a short time. He was allowed to remain as common man, he was made a traditional chief as the Akogun of Issele-Uku, during the reign of Eze Ise of Issele-Uku.

c. When the Bisi asked the Oba Oguola to put to death his only brother, Adomo, before he could ascend the throne, Oba Oguola dispatched his brother Ogie Uwadiae to Issele-Uku. Adomo lived his life at Ogbeofu Quarters.


d. Before the reign of Obi Egbuna in 1840, all Issele Obis were schooled in the art of native administration in the Oba's palace and crowned there before they ascended the throne of Issele. The practice changed in 1840 when the Oba of Benin started to send his personal representatives to the coronation of all Obis at Issele-Uku. During the coronation of the reigning Obi Osemene III, Oba Akenzua II sent his chiefs, led by the Arala of Benin, Chief Osula. to represent him and perform some traditional rites at the ceremony.
e. During the campaign for the creation of Mid-West region. (Now Bendel State). Oba Akenzua II visited Issele-Uku twice to enlighten the people.
f. In 1962. when the then Western Regional Government voted £48,000 for Issele-Uku's water supply, Mr. Mark Uzoka of Onicha-Ugbo. the then Commissioner for Midwest Affairs, decided to install a master plan for water supply for the whole area. A water supply fund was launched at Issele-Uku, under the able leadership of Mr. Mark Uzoka himself. The Oba of Benin. Akenzua II sent his chiefs to the launching and made a personal donation of £100.

Your royal visit to Issele-Uku today has yet added another feather to this long established link. We are indeed very grateful to you and we assure you of our love and continued association with Benin monarchy, whatever may be the pattern and direction of political weather which, for all intents and purposes, are fundamentally artificial.

AreaFada2:
Zik was unapologetically and proudly a Benin descendant. With full chest.

Something Ojukwu loathed him for but he didn't give a hoot.

True.