Etsako People
- Obruke Orodje
- Oct 3
- 5 min read
The Etsako people possess a rich and complex history intricately linked to Nigeria's geographical and cultural landscape. They represent one of three distinct areas formerly grouped under the Ivbiesakon District, a significant historical and cultural designation. The other two regions in this grouping are Akoko-Edo and Owan, historically referred to as Kukuruku. This name was later changed to Afemai, symbolizing unity and togetherness among the people. The term Kukuruku is thought to have originated from the warning cries of villagers during raids by Nupe invaders, reflecting a tumultuous period marked by distress and conflict. The negative connotation associated with Kukuruku eventually led to the adoption of Afemai, which translates to “we are coming together” or “we are united.” This change in nomenclature underscores the community's deep desire for solidarity, resilience, and a shared identity in the face of adversity. Afemai can be understood as “our” or “we are united,” emphasizing a collective identity among the Etsako people that transcends individual clans and fosters a sense of belonging and community spirit.
The term Etsako itself holds profound cultural significance, translating to ‘those who file their teeth.’ This traditional practice among the northern Edo-speaking peoples involved shaping their incisor teeth to a point, which was not merely a cosmetic choice but a symbol of identity and belonging within the community. In the Benin dialect, Osako (or Otsako) means O Sa akon, translating to “He who filed his teeth” or “those who filed their teeth.” Such practices were integral to the cultural identity of the Etsako people, serving as a rite of passage and a marker of their heritage. Thus, Ivbiesakon can be interpreted as “children of those who file their teeth,” linking the people to their historical customs and affirming their unique cultural identity in a diverse nation.
The Etsako region consists of several clans, each with distinct identities, cultural practices, and historical narratives that contribute to the rich tapestry of Etsako heritage. The clans are:
(a) Anwain
(b) Auchi
(c) Avianwu
(d) Aviele
(e) Ekperi
(f) Jagbe
(g) Okpekpe
(h) South Ibie
(i) South Iname
(j) Three Ibie (North Ibie)
(k) Ukpella
(l) Uzairue
(m) Weppa-Wanno
Each clan comprises various village settlements, some densely populated and closely knit, while others are more dispersed across the region. For example, in Auchi, the four villages are so close that they have merged into a single, vibrant community. The histories of these clans are intricately intertwined with migration patterns, tracing their origins back to Benin, a historical center of power and culture. Much of this migration is believed to have occurred during the reign of Oba Ozolua, a significant figure known for his military campaigns aimed at consolidating his power over the expansive Benin Empire. The ancestors of the Auchi clan are said to have migrated from Udo in the Ovia Local Government Area, while the Jattu people reportedly came from Ikpe near Oredo Local Government. Similarly, Uwarake is said to have migrated from Ezide (or Izide) in Ovia Local Government. The Warrake people reportedly left Benin due to their refusal to present a leopard they killed to the Oba, a customary practice that highlights the complexities of loyalty and authority within the region. The Ibie, or Ivie, people are said to have migrated from Ogboka in Benin City, while the Ikpesi clan is believed to have come from Isi in the Orhionmwon Local Government Area. The early Ukpella people migrated from Okha along Sapele Road in Oredo Local Government Area. The Agbede, Alegbete, and Uneme peoples trace their roots to Idurimwigun-Ugboha in Benin City, indicating a shared heritage that binds these groups together. The Ekperi clan is thought to have migrated from Obadan in Ovia Local Government Area. Notably, Agenebode, the nucleus of Weppa-Wanno, is composed of descendants of guards from the Benin royal troop during the Idah war (1515-1516) under Oba Esigie (1504-1550). The name Agenebode is a contraction from Ago-ni-ba-ode, meaning “Camp of the guard,” reflecting the community's historical emphasis on vigilance and protection during times of conflict.
Historical accounts suggest that some indigenous populations of Ukpella, Ibie, and Weppa-Wanno have been absorbed into the larger group of Benin migrants, leading to a rich cultural tapestry that reflects the complexities of migration and integration. The migrations of Uzairue, Ibie, Avianwu, Ekperi, and Weppa-Wanno appear linked to broader conflicts during the Idah war, which shaped the socio-political landscape of the region. Aviele's founder reportedly migrated from Benin during Oba Ozolua's reign, further emphasizing the interconnectedness among the clans and their shared historical experiences.
The traditional chieftaincy system of the Etsako people has significantly transformed due to the historical Nupe Muslim invasions, which altered the original social structures that had governed their communities for generations. The remnants of traditional leadership no longer fully represent the original patterns of titles and authority, as the influence of Islam led to significant changes in nomenclature, governance, and cultural practices. Despite the preservation of some monarchical structures reminiscent of the old Benin District Administrative Authority, many traditional titles have largely been replaced with Nupe names like Daudu, which carry little relevance to Etsako cultural heritage. This shift has created a disconnect from their historical roots, and many within the community believe these alien influences will eventually be rejected due to their lack of foundational connection to the Etsako identity. The quest to rediscover and reassert the “Etsako self” is essential for reclaiming a heritage that has been nearly lost to Nupe invaders and foreign religious conquerors. Religion, while serving as a means of worshipping the Supreme God, is inherently tied to the cultural heritage of its practitioners. When this heritage is compromised, the community faces disarray, risking a profound loss of identity and historical context. Ultimately, only the divine knows who truly serves Him best, and this ongoing quest for identity remains fundamental to the Etsako people's journey towards reclaiming their past and reinforcing their cultural identity.
Etsako Clans Heads
The leadership among the Etsako clans is represented by several prominent figures, each holding significant influence and authority within their respective communities. The list of clan heads includes:
The Otaru of Auchi, a pivotal leader whose role encompasses both spiritual and administrative responsibilities.
The Senior Ukpi Drummer of Avianwu (Ogievianwu), a cultural icon responsible for maintaining traditional music and dance practices.
Oba of Agbede, a respected monarch symbolizing the historical legacy of the Agbede clan.
The Clan Head of Awani, who oversees the welfare and development of the Awani community.
The Clan Head of Ekperi, tasked with preserving the cultural heritage and traditions of the Ekperi people.
The Clan Head of Jagbe, a leader known for fostering unity and cooperation among the Jagbe villages.
The Clan Head of Okpekpe, who plays a vital role in community governance and conflict resolution.
The Ogiaga Senior Village Head of Three Ibies, responsible for representing the interests of the Three Ibie communities.
The (Aidonogie) the Clan Head of South Ibie, who guides the South Ibie people in cultural and social matters.
The Clan Head of Okpella, a key figure in the preservation of Okpella traditions and customs.
The Ogieneni of Uzairue, an esteemed leader who promotes the cultural identity of the Uzairue clan.
The Clan Head (Okumagbe) of Weppa-Wanno, overseeing the Weppa-Wanno community and its developmental initiatives.
The Clan Head (Oliola) of South Unem, who is instrumental in maintaining the cultural integrity of the South Unem people.
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