#esan

For academic purpose, Esan refers to

the ethnic group that occupies central Edo State;

(plural unchanged) a person or the people collectively from this ethnic group;

the language of these people which, linguistically, is of the Kwa subdivision of the Niger-Congo language family;

something of, related to, or having Esan origin e.g. uro Esan (=Esan language), otọ Esan (=Esan land), ọghẹdẹ Esan (=Esan banana).

In the pre-colonial era, Esans carried a crow's foot tribal scar below their eyes

It is believed by many historians that the name 'Esan' (originally, 'E san fia') owes its origin to Bini (meaning, 'they have fled' or 'they jumped away'). 'Ishan' is an Anglicized form of 'Esan', the result of colonial Britain's inability to properly pronounce the name of this ethnic group. It is believed that similar corruption has affected such Esan names as ubhẹkhẹ (now 'obeche' tree), uloko (now 'iroko' tree), Abhuluimẹn (now 'Aburime'), etc. Efforts have however been made to return to status quo ante.

Esan speaks Esan, a tonal Edoid language which is a Kwa language that belongs to the larger Niger-Congo language phylum. Dictionaries and grammar texts of the Esan language are being produced, which may help the Esan appreciate their written language. There is a high level of illiteracy among the Esan, and a large number of dialects, including Ẹkpoma, Ewohimi, Ẹkpọn, and Ohordua. Most annual Esan Kings' Council meetings are largely conducted in English for this reason.

Esan has various dialects all of which stem from Bini and there is still close affinity between the Esan and the Bini, which leads to the common saying 'Esan ii gbi Ẹdo' meaning, Esan does not harm the Ẹdo (i.e. Bini). Esan are great poets, writers, singers, carvers, farmers, scholars, storytellers, etc. The folklore and history of the Esan tribe is worth re-visiting and attempt should be made to research the various ways that the villages are related to the Ẹdos, and others who may have occupied Ifeku Island many years ago. The Esan heritage is unique despite the variation of dialects.

Linguistic finding has shown the word ‘gbe’ to have the highest number of usages in Esan, with up to 76 different meanings in a normal dictionary. Names starting with the prefixes Ọsẹ; Ẹhi, Ẹhiz or Ẹhis; and Okoh (for male), Ọmọn (for female) are the commonest in Esan: Ẹhizọkhae, Ẹhizojie, Ẹhinọmẹn, Ẹhimanre, Ẹhizẹle, Ẹhimẹn, Ẹhikhayimẹntor, Ẹhikhayimẹnle, Ẹhijantor,Ehicheoya etc.; Ọsẹmundiamẹn, Ọsẹmhẹngbe, etc.; Okosun, Okojie, Okodugha, Okoemu, Okouromi, Okougbo, Okoepkẹn, Okoror, Okouruwa, Oriaifo etc. To any Oko-, 'Ọm-' the suffix of the name can be added to arrive of the female version e.g. Ọmosun, Ọmuromi, etc.

Traditionally, the native doctor called ‘Oboh’ is the preserver of the medicinal culture and beliefs of the Esan people, and also acts as the healer of the different ailments that befall the community and the people. They consult with the Oracle and proffer curative solutions to be carried out as prescribed by the spirit of whatever god been represented by traditional healer. In several cases, sacrifices to gods and deities accompanies the use of herbs, roots with other substances, depending on the ailment or based on the recommendation of the deity, in the treatment of an ailment. It is in this category that the use of ‘Uvinmi’ (literally meaning, to make an incisive mark using a sharp object) tattoo as a curative procedure is employed in the treatment of the disease called ‘Udeh’.

The Esan people migrated from the Bini Kingdom in Nigeria. The word Esan is a Bini word meaning "they jumped away, or they have fled." The name became the accepted name of the group of people who escaped from the reign of Oba Ewuare of Benin in the middle of the 15th century. During the 15th century, the Oba Ewuare of Benin had two sons that both tragically died on the same day. Oba Ewuare then declared for mourning the death of his sons to the whole kingdom that there shall be no sexual intercourse in the kingdom; no washing, sweeping of the houses or compound, drumming or dancing; and making of fire in the land. Oba Ewuare insisted that these laws be strictly adhered to for a period of three years as a mark of respect for his dead sons.

Many natives fled the Bini Kingdom unable to abide by these rules to join previous groups that had already migrated out of the kingdom years before (notably, the groups that had earlier formed Irrua, Uromi, and Ekpoma). Soon after, the Oba summoned a meeting of his subjects from various quarters and to his amazement, noticed that they had greatly diminished in numbers. When the Oba asked where his subjects had went to, he was told, "Ele san-fia" ("They have fled"). This later turned into E-san-fia and then Esan. When Oba Ewuare saw that his kingdom was quickly becoming depopulated, he revoked his laws but the migrations continued. Oba Ewuare tried to wage war against the migrants but this failed.

According to Jacob Egharevba, author of A Short History of Benin, the Oba conquered 201 towns and villages but he had to use diplomacy for many of the other scattered towns and villages in the forest in order to bring them under Benin rule. Thus, Oba Ewuare invited Esan leaders or their representatives to Benin for a truce. He enticed them with the idea of having an attachment to Benin City and of their having the honour of being called "Onojie", which means king. The future of Esan rested on the Esan who went to Benin and took the title of Onojie. It was not an easy decision for the Esan leaders to decide whether or not to go. Many feared Oba Ewuare but also did not want more military attacks against them. To reduce their fears, Benin promised military support for the Onojie to enforce authority over insubordinate subjects (Eweka, 1992: pp. 83-84). Only three leaders actually went to Benin in person.

All three were apparently men who had nothing to fear from the Oba due to various reasons. The first was Ekpereijie, the son of Oba Ohen's daughter and a sister to Oba Ewuare. The sister had been given to the leader of Irrua. Ekperejie came without fear because relations must have been cordial between Irrua and Benin.

The second was Alan of Ewohimi, the son of Ikimi who had left Benin prior to the reign of Oba Ewuare and as such was not considered as one of those who fled the city by the Oba. The third was Ijiebomen who left Benin for Ekpoma after the Oba had granted him leave (Eweka, 1992: p.169, 174). In contrast to those mentioned above, chief Okhirare of Ohordua, , had especially offended the Oba and would not risk his neck, so he sent his heir Odua to Benin (Eweka, 1992: p. 272).

His brother and leader of Emu also sent his son rather than risk his life. Three other Esan leaders dispatched brothers as their representatives to the meeting in Benin. Ede felt he was only less than the Oba by degrees and as such refused to honor the call. He then sent his junior brother to listen to what the Oba had to say. The leader of Ubgoha also asked his junior brother to go on his behalf. The leader of Uromi sent his junior brother to find out what the Oba had to say. Ewuare concealed his anger at the impertinent leaders in Esan since he was a skilled diplomat.

During the meeting, he told the visitors how they had migrated from Benin. He enthroned the Benin court traditions in Esan. The Oba bestowed the title of Onojie on those that were present at the meeting. This historic moment happened in 1463. Instantly, the Oba made them rulers of their communities and subservient only to the Oba. Above all, this noble title was not transferable to father, brother, or master, and once an Onojie, always an Onojie until death (Okojie, 1960: p.37).

Where Oba Ewuare had enthroned a proxy as Onojie except in Ewohimi, Irrua and Ekpoma, strife and hatred followed as the new leaders began to assert authority and control over the elders. Thus, the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms, loosely knitted villages, ruled by the Enijie.

(i had fun drawing destiny again)

(sources used is 101lastribes.com and if you want to look at photos of esan ppl then look at esanland.org)

Average height is 220 - 250 cm

Usually go by they/them pronouns but some individuals that didn't grow up with an promotive Esan sociaty can use other prononce they see fit.

Their lifespan is usually around 150 Years. As children they grow slightly slower than human and so an Esan child and a human child can grow up togheter but once an adult they age even slower and wont be able to grow old with a human.

Hair: Their hair can be both straight and wavy. And color ranges the same like their skin color. Normally the hair is darker than the skin color but there are exceptions. Esans and their subspecies, Scius, are the only Rosadian species that have hair and not fur. And because of that, their sociaty have grown around to encourages having long hair and short hair is scandalous. Some might be more conservative where even trimming their hair and having something small like bangs is taboo.

Eyes: They are nocternal and have very good eye sights. Iris coloring can be bright yellow, blue or white. Sclera are normally black, but with individuals with albinism, the sclera is instead a pale purple color. The iris are brighted purple color.

Skin color: They only come in grayscale. Any hint of brown in their coloring indicate being a hybrid. Coloring is genetic and depend on parents and even grandparents. It is not uncommon for children do be born with few shades darker than their parents but markings still comes from parents. It happens children are born with a light shade but definitely rarer which is why black Esans are more common than white Esans.

Esans cant have a dalmatian spotted or a zebra striped fully body markings. They can be piebald and markings with soft edges can look more blotchy than gradient.