ABSTRACT
The role of religion particularly the
Christian religion in the development process of a society has continued to be
a subject of study. Some people think that religion contribute positively to
the well-being of the society, while others think it has negative effects. In
Esanland, some people that are knowledgeable in the culture of Esan see
religion as “Opium of the people”, this simply means that the Christian
religion has negative influence on the development and cultural values of Esan
people. This study aim at the impact of Christianity and western culture on the
cultural values of Esan people.
Particular attention was given to Eguare and Emaudo-Ekpoma, both in Esan
West Local Government Area. It also shows that the traditional Esan society was
a well ordered society, with a viable social structure, social institutions and
cultural values before the advent of Christian religion and western culture.
Historical-analytic method was adopted for the study. Two Hundred respondents
were randomly selected within the Local Government Area for the study. Data for
the study were collated through the use of self-developed questionnaires. The
study also adopted the theoretical framework of Prudential Personalist Ethics
theory of Benedict Ashley who was a 20th Century American theologian
and philosopher. The result of the study showed that the impact of Christianity
and western culture on the Esan people were both positive and negative. It is recommended that the Christian
witnesses and missionaries should establish relationships of respect and love
with those men (to whom they witness), they should acknowledge themselves as
members of the group in which they live, and through the various undertakings
and affairs of human life, they should share in their social and cultural life.
The study concluded, that long before the advent of Christianity into Esan
land, the traditional society has already been structured to reflect socio-cultural
status. There were such socio institutions that serve the purposes of
Integration and sustenance. Such institutions also promoted the well-being of
the society.
CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
Before the advent of Christianity
into Esanland in the first decade of the twentieth century, the Esan society
was a well organised society with a viable social structure, social
institutions and cultural values. The Esan people occupy the Edo Central
Senatorial District of Edo State Nigeria. It is made up of five (5) Local
Government Areas viz:- Esan West, Esan Central, Esan North-East, Esan
North-West and Igueben, with Ekpoma, Irrua, Uromi, Ubiaja and Igueben as
Headquarters respectively. It is made up of thirty (30) clans; Ekpoma, Egoro,
Opoji, Irua, Ewu, Uromi, Ugoha, Ubiaja, Ukhuesan, Emu, Ohodua, Ewatto, Ewosa,
Ewohimi, Ekpon, Ebelle, Okalo, Amahor, Iria, Ugun, Ujiagba, Ogwa, Igueben,
Ugbegun, Idoa, Uzen, Orowa, Udo, Onogholo and Ukhun (Okogie 29).
The people had a religion with certain basic beliefs similar to those of
the Christian religion. They believed in an Almighty or -Overall God (Osenobua)
to whom worship was given through the minor communal household gods known as ebo (Donatus Akhilomen 12). Ebo, divinities or gods who were
worshipped by the traditional Esan society were only approached as
intermediaries between Osenobulua,
Supreme Being and them (the people). ‘They act for Him in the theocratic
government of the world’ (Alli 45). As they,s the ebo were brought forth by Osenobulua,
Supreme Being Himself, they have no absolute existence or authority. They were
appointed and are commissioned by him to serve a purpose. Hence, their
authority and power is derived from Him and delegated by Him. This is why in
Esan, every act of worship or ritual has an ultimate reference to Osenobulua the Supreme Being who in turn
sanctions it.
Apart from this, the traditional Esan society cherished their cultural
values such as family unit or communalism, respect for elders and constituted
authority, ancestral worship, to mention but a few. All of these were strictly
adhered to as their guiding principles. This was the position in Esan when
Christianity and western culture began to make inroads. The coming of
Christianity with its civilizing influence has greatly affected the cultural
life of Esan people. This impact has been greatly felt in the economic,
political, educational, medical and in the overall cultural life of the people.
In essence, it could be said that the presence of the Christian Church
stimulated the socio-cultural development of the Esan people. These are, in
spite of the deficiencies of the early Christian missionaries (who could not
distinguish between the culture of Europe and the principles of Christianity).
Those aspects of the Esan cultural values that were not in the best interest of
the people (according to the missionaries) had to give way or abolished.
One could say here, that, it might be one of the reasons why in the
mid-nineteen seventies, there was a constant call for the revival of culture in
Nigeria. Every ethnic group in Nigeria was encouraged and motivated to revive
the apparently dormant cultural values of its peoples. General Yakubu Gowon, a
former Head of State, said at the fourth National Festival of Arts in 1975,
that some people had wondered whether the aim of cultural revival was to
abandon all modern amenities and conveniences and return to pre-historic times,
or whether it was to raise a new religion which would replace the existing
ones. He maintained that such views were wrong since Cultural Revolution is not
synonymous with cultural bigotry (Kato 4). Nwafor Nduka, argues that Cultural
Revolution or emancipation does not mean a call to return to the past. What he
is saying is that there are much of our past that are no longer relevant to the
society today and therefore, should be discarded (vi), but those that are
relevant should be revived and reserved. This is because much of our past is no
longer relevant to the society today. Matthew Omo-Ojugo, agrees with Nduka when
he said that, Edo State and Nigeria have excellent cultural values which should
be revived for the survival of our society and for our people to compete
meaningfully wzith other societies in the world in the 21st century
and beyond. He added that there are, however, some traditional and cultural
traits which must be discarded because they are no longer relevant in civilized
societies (2). According to Nduka, “we are culturally under-developed;
therefore our appreciation of beauty is mundane and almost naive. We
instinctively like or dislike what we see. The profound and the intriguing put
us off” (7-10). This implies that our cultural values still exhibits the
disabilities of adolescents, for, as yet, it has not assumed is final distinctive
statures. Therefore, there is need of re-assessment, re-evaluation and
development.
If Cultural Revolution is neither a return to the past, nor an
introduction of another new religion, then what is it? According to Adrian
Hastings, it means “rediscovering the wisdom of the ancestors, revaluing their
ceremonies, reawakening their names, renewing their own language” (43). Nduka,
opines that, it is; “a more discriminating, inculturating of foreign cultural
elements with the indigenous cultural heritage, instead of just selling our
cultural birthright for a mess of Western Cultural Pottage” (vi). In a nut
shell, culture is an aggregate concept fundamentally characterized by the
distinctive spirit, way of life, device for living and attainments of the
people. Olive Ponting opines that culture determines how social institutions
cultivate and impose behaviour that is communally transmitted from one
generation to another. Culture is versatile and includes both material and
non-material objects and concepts. It entails the totality of a people’s norms,
values, beliefs, codes of socially acceptable conducts, mode of life, religion,
philosophy and ideology. It also includes communal informal education and
technology (430).
If the above statements are correct, then cultural revival are noble
intentions that should be pursued vigorously. Africans generally and Esan in
particular, has every reason to seek the revival of their cultural values since
their philosophy, value, systems, identity, languages and indeed, all of their
cultural values had apparently been threatened with extinction. They had been
humiliated, exploited, oppressed, and denied self-determination (Kato 5), and
this also applied to Esan people. They had become strangers even in their own
land as a result of colonialism by the Europeans.
The white men had conquered them with their culture, and so anything that
gave Africans a sign of relief was welcome, while anything that subjected them
to the imperialists was resisted. That was why, what seems to be good was
marred by those who conducted the crusade against Christianity, “the White
man’s religion”,and directed their energies to the persecution of Christians.
The Christian religion was rightly or wrongly identified with imperial Europe,
therefore, all appeared culturally alienating. Those who felt that Christianity
was detrimental to the cultural values of the people wanted a cultural revival
without prejudice to the schools, medical facilities, architectural designs,
and indeed the benefits of science and technology from Europe. Culture has been
defined as the total life style of people. According to Edward Tylor, culture
is; ‘that complex whole which includes knowledge, belief, art, moral, law,
custom, and any other capabilities and habits acquired by man as a member of
society’(21). Also, culture comprises ideology, including ideas, beliefs and
values, technology including skills, crafts, arts and material items; and
social organization- including rules, regulations and roles (Hobbs and Blank 84).
In this study, we shall present the cultural setting of the Esan society
before the coming of the Christian religion, of particular interest on the fact
that the society was a religious one and given these ideas about cultural
values, we observed a situation of cultural clash between the Africans and the
Europeans at the coming of the Christian religion. A change in any aspect of a
cultural value affects other aspects. This is more evident in connection with
religion which has been regarded as the heart of culture. The Esan people,
however, already had values that they would not give up. They liked some of the
things Christianity taught and did, but it was not possible to throw away
everything they had so cherished before the coming of Christianity. The result
was a conflict of values. Conflict between the traditional Esan values and the
Western Christian values. The westerners insisted on the superiority of their
culture and religion and demanded a complete abandonment of the traditional
Esan values such as their mode of worship, polygamy,communalism et cetera. This
was not acceptable to the Esan people. Christians were persecuted, and on many occasions
taken to court at Ubiaja (interview with Chief Samuel Omofumaat Ukpoke-Uhiele
on June 5, 2016). The Esan people who accepted the Christian religion, did so
mainly because of the benefits they would get from the civilizing influence of
Europe. Their conversion was superficial; there was no deep commitment to the
Christian religion. However their life-style was bound to change. Those
cultural practices that were not in agreement with the new religion had to be
completely dropped or modified (Ayandele 243). For instance, people were made
to change their traditional names which expresses their philosophy and religion
to Western names at conversion even without knowing the meanings. Those who
answered traditional names on conversion to Christianity, changed them to
Christian names particularly at baptism. Some who even answered meaningful
traditional names considered a change necessary to march with the demands of
the new religion. This trend almost destroyed the value in names as people
abandoned meaningful names that expressed their cultural philosophy, religion
amongst others. (interview with Omofuma at Ukpoke, June 5, 2016).
Some Esan people however resisted changing their names and have ever
since not been any less Christians. A good example is the researcher whose
father did not change her tradition name at baptism. Till today, she bears her
traditional name. Apart from these, the
Esan people’s cherished culture such as respect for elders, communal life,
ancestral worship amongst others were distorted in the name of western
civilization which was encouraged by the Christian faith.
Service Elman, affirms that, “the human race is proceeding toward greater
and greater homogeneity-racially, culturally, and linguistically” (xiii).
Regrettably, Elman noted that, through this process of homogeneity, many of the
world’s ancient cultural values had disappeared. Elman continued that, while
some cultural values are simply dying out or being exterminated, some are
undergoing radical changes as they become involved in various kinds of
functional relationships with expanding industrial civilization, and others are
being ethnically assimilated (xiii). This is sad observation and it is not in
the best interest of Africans who are endowed with their God-given cultural
values. Some anthropologists have also
expressed fear over such findings, such that the disappearance of cultural
values has brought a great loss to human knowledge, art, history and science
(xiii).
Is it in any wonder therefore, that, a people whose culture is threatened
with extermination would seek means of protecting their cultures? They need to
be sympathised with. Their predicament is caused in most cases by “the
ignorance and sometimes the cruelty with which ‘civilized’ peoples had treated
them” (xiii). This situation could be the sad story of the Esan people. They
have complained about the apparent extinction of their cultural values
including their language. Omo-Ojugo, “Time News” states; “A language is
endangered when it is on a path toward extinction. A language is in danger when
its speakers cease to use it in an increasingly reduced number of communicative
domains and cease to pass it on from one generation to the next. That is, there
are no new speakers, adult or children.
In Esan today, there are many literate parents, who deliberately use the
English language as the only means of communication between themselves and
their children at home. Even among illiterate and semi-literate parents, it is
becoming something of ‘fashion’ to use adulterated English, Nigerian Pidgin
English or a mixture of both Esan and English or Esan and Nigerian Pidgin
English, reflecting an apparent diglossie situation in a society that otherwise
was homogenous linguistically” (81). There is need for Esan people to revive
their language so that Esan language will not go into extinction. In the face
of such apparent extinction, what could be the justification of the Esan
society playing host to Christianity for these number of years? Could it be
that the Christian religion has not done what it was supposed to do in the
land? Is it also true that the total cultural values of the Esan people have
been threatened with extinction? These and other related issues shall be
examined in the course of our discussion.
In this work, we shall present some cultural values
of Esan people as it has been affected both negatively and positively by
Christianity and western culture. This thesis, therefore examines the impact of
Christianity and Western culture on cultural values of Esan, the conflicts
between Christianity and culture in Esanland and then proffer possible
solutions to the conflict so that future Christian evangelists do not make the
same mistake of the early missionaries.
1.1.
Statement of the Problem
The common opinion by some
knowledgeable and highly placed men and women in Esan is that the Christian
religion is a mere “opium of the people”. Karl Marx used this expression to
argue that religion functions as an instrument of maintaining stratification
systems in society and of keeping the masses under subjection to a few
privileged rich. By this position they contend that the Christian religion is
detrimental to the development process of the Esan society.
The introduction of
Christianity to Esanland was viewed as a threat to the old order and was therefore
strongly resisted by the Chief Priests of the various traditional religions who
were supported by village elders. It is not surprising that, most of the
pioneer Christians in Esanland were persecuted in their attempt to win converts
(Kio-Apori 63). The implication of this position is that, the Christian
religion has no positive effect that it can offer to the cultural values of the
Esan people. Such a negative view of the Christian religion in Esanland fails
to recognize the contribution that Christianity has made in the areas of
education, commerce, health, housing, politics, economy, social services, among
others. These improvement have been a
direct result of the coming of the Christian religion with Western civilization
and culture. Instead of recognising this, these antagonists contend that in
spite of the number of years that Christianity came to the land, its impact has
been very minimal on the cultural life of the Esan people.
If
these submissions are proved to be correct, they will have devastating effects
on the Christian religion in Esan society. It is the burden of this essay
therefore, to assess the impact of Christianity and Western culture on the
Cultural values of Esan people. This task is carried out with the consciousness
that whereas there is a difference between the Christian Religion and Western
culture and civilization, on one hand, it is impossible to separate one from
the other in the context of our present discussion. The reason is that
Christian religion came into Esan on the wings of Western civilization and
colonialism.
1.2.
Objectives of the Study
The
overall aim of this study is to criticallyexamine the impact of Christianity on
the cultural Values of Esan people. The specific objectives of the study,
therefore, are to:
(a) examine
the negative and positive impact of Christian religion on the cultural values
of the Esan people;
(b). establish
that the traditional Esan society was a well ordered, with a viable social
structure, social institutions and cultural values before the advent of
Christian religion and Western Culture;
(c). prove
that Esan people are not atheists: they were not irreligious, that religion
guided their total life before the coming of Christian religion; and
(d). make
useful recommendations in addressing the conflict between Christian teachings
and Esan cultural values.
1.3.
Research Methods
This
study relies on primary and secondary sources of information. It made use of
historical and evaluative methods of research.
For the primary sources, copies of
questionnaire were administered to respondents and key informant interview
(K.I.I) was conducted among Esan people in order to get up to date data. The
instrument used was the random sampling method. For the secondary sources,
relevant materials such as journals, articles, books and other resources were
consulted. The lack of ample literature in the subject area has made key
informant interview and the use of questionnaire compelling and inevitable. It
is expected that an objective historical and evaluative study of this kind
would give fresh perspectives on the impact of Christianity and western culture
on the cultural values of Esan people.
Theoretically,
this study adopts the Prudential Personalist Ethics theory propounded by
Benedict Ashley, which is basically teleological in nature, but different from
emotivism and voluntarism or deontologism. “Prudential Personalist Ethics
stresses that the “ends’’ of human action are always persons and the community
of interrelated persons responding to each other” (173). This ethical model is
qualified Prudential because this
indicates the practical goal-seeking character and even the situational or
contextual character of this ethics. Personalism advocates that morality is not
solely a matter of obeying abstract rules, but to intelligently seek
appropriate, concrete behaviour by which an individual achieves personal goals.
According to Anthony Flannery, “the value of the law or rule is not denied, but
the emphasis is on the fact that what makes such law obligatory is their
helpfulness in guiding prudential decisions to successful goal-achievement’’
(955). The goals that are morally right for a human being are such that are
determined by the nature of the human person and human action. Thus, this
Prudential Personalist model of ethics is not based on intuitionism or idealism
of any sort since its principles are derived from human historical experience,
especially the experience of perfect human actualization (John Onimawhawo
“Youths and Moral”16). Ashley claims that this ethics is called ‘’personalism’’
because it evaluates human goals and the means to these goals in terms of the
self actualisation or fulfillment of the human person in the community (173). In
Prudential Personalism, therefore, the consequences of any human act must be
assessed not in terms of immediate pains and pleasures or even in terms of
other immediate qualitative values but must have bearing on the actualization
of the human person in relation to other persons (17).
In
the debate on ethical issues, that ethical decisions are always taken within
the context of some value system is an obvious fact. In considering any ethical
debate within a historical-theological context, we need a paradigm which will
help us make our conclusions not only consistent with historical-theological
norms, but also that which takes into account the value systems of others. This
is why this work adopts Prudential Personalism ethical model in evaluating the
impact of Christianity and western culture on the cultural values of Esan people.
It is an ethical model whose logic goes beyond those who take their stand on
absolute principles or authoritative laws and those who argue only for
pragmatic solutions. Therefore it is when Prudential Personalism logic is
employed that we shall be able to achieve a synthesis of extreme positions on
Christian religion and western culture on cultural values of Esan people.
In
this study, a historical-analytic approach based on Prudential Personalism ethical
model was adopted. With the historical approached, we were able to discourse,
explain and analyse critically the negative and positive impact of Christianity
and western culture on the cultural values of Esan people. The evaluativemethod
of research was employed to achieve the overall aim and specific objectives of
this study. The study, therefore, examined the impact of Christianity and
western culture on cultural values of Esan people, using the Prudential
Personalist Ethics theoretical framework to ascertain the significance of the
solution proffered to harmonise the two cultural differences. This theory was considered
basically because of the moral and cultural values highlighted in the work. It
is an ethical model whose logic goes beyond abstract rules; it is to
intelligently seek appropriate, concrete behaviours by which human personal
goals are achieved.
1.4.
Location of Study
Esan is made up of 30 clans and it is located in the
northern part of the forest regions. It occupies longitude 5o 301
7o 301 and latitude 5o 301 north
and 7o 301East of Benin (Olayinka 12-33). The area is
bounded in the north and northeast by Akoko-Edo Local Government Area; on the
south by Ika Local Government Area; on the west by Owan Local Government Area.
It occupies an area of about 2,987.52 kms (Okogie 2).Before the colonial
period, there were rigidly fixed geographical boundaries. The areas expanded
and contributed under various political and social-economic circumstances which
reflected possible strength and weakenesses of the period. The boundaries were
often along roads and demarcated by geographical and environmental features
such as hills, rivers and streams. Iyala
or moat demarcated an in-group from out-group of Esan settlers (Okoduwa 1).
1.5.
Scope of Limitation of Study
This study is poised to explore the impact of the Christian religion and
western culture on the cultural values of the Esan people. The area of
concentration is basically in these five (5) Local Government Areas viz:-Esan
West, Esan Central, Esan North-East, Esan North-West and Igueben Local Gorvernment
Areas, all in Edo State. These areas have been selected by the writer because
the writer is well abreast with these areas and quite conversant with the
custom and cultural values of these areas.
In the course of the study, the researcher had financial and
transportation constraints due to the deplorable situation of the roads in Esanland
and such could not move round all the Local Government Areas; therefore, could
not access those to be interviewed in such areas personally except through the questionnaires
distributed with the assistance of some members of my church. Also managing my
family as a widow with my job and the state of my health was quite demanding
during the course of this study.
1.6.
Clarification of Terms
Some key terms will be defined and explained for purpose of clarity. They
include: Christianity, Culture, Value and Esan.
1.6.1.
Christianity
Christianity is an Abrahamic monotheist religion based on the life and
teachings of Jesus Christ who served as the focal point of the Christian faith.
It is the world’s largest religion with over 2.4 billion followers or 33% of
the global population, known as Christians.It is one of the most popular religions
through the western world. Members of the religion are called Christians. It is
a monotheistic religion, meaning it has only one God (Encyclopedia;
Monotheistic Religion.Web 5th Febuary 2016). It is also the act of voluntarily accepting
Jesus Christ as personal Lord and saviour and as such become his disciple who
learns and behaves like him. In respect of this study, Christianity shall be
referred to as religious activities carried out by religious people with the
aim of proclaiming the gospel of Jesus Christ.
As an adjunct to the above considered definition; I have put forward my
own definition of Christianity. Christianity is a term that refers to the
beliefs espoused by various group of churches that derive their doctrines from
the teaching of Jesus Christ and His apostles. The most important thing for Christians
is love and charity towards all manners of men. Christians group sometimes
differ in traditions that come to surround their practices of faith. The
expression of the basic tenets as indicated above is a unifying factor that
shapes the outlook of Christians.
1.7.2. Culture
From the beginning of a person’s
life to when he goes to the grave he is regulated by certain creations of man
called culture. In spite of the fact that all anthropologists’ agree on the
importance of the concept culture, yet no particular definition has a universal
acceptable definition. Different definitions are given depending on the
persuasion and perspective of the proponent. It must be noted here that men of
letters have usually adopted a descriptive and practical approach in their
effort to define culture. According to Paul Mussen, culture is; “a body of
stored knowledge, characteristic ways of thinking and feeling, attitudes, goals
and ideas” (Mussen 62). Edward Taylor defined it as “that complex whole which
includes knowledge, belief, art, morals, law, custom, and any other
capabilities and habits acquired by man as a member of society” (21). John
Fichter a sociologist has also concisely defined culture as: “the total
configuration of institutions that the people in society share in common”
(270). OnyerisaraUkeje summarized all the above mentioned definitions as an
all-embrasive sort of descriptive definition when he said:
In general therefore, culture may be defined as the fabric of ideas,
beliefs, skill, tools aesthetic objects, methods of thinking, of eating and of
talking as well as customs and institutions into which each member of the
society is born. In short it includes the way each individual makes a living
the music he plays, celebrations and festivals, modes of communication and
transportation, the house we live in and the food we eat. (3)
From the definitions we have attempted from above, it is very clear that
culture is descriptive and complex concept with wide-ranging and comprehensive
connotations and significance. It is also clear that culture refers to the way
of life of a people-away of life that reflects their distinctive genius and
spirit, their fundamental character or ethos, their values orientations,
world-view, institutions and achievements in the various fields of human
endeavors-Legal and literary, artistic and scientific, religious, philosophical
and technological (Leonard Broom and Philip Selznick 50-51). Therefore, culture
is an aggregate concept fundamentally characterized by the distinctive spirit,
way of life, device for living and attainment of people.
1.7.3. Values
Values are important and lasting beliefs or ideas shared by the members
of the societyabout what is good. Levi
Ezeaku defines value as norms which refers to a set of ideas and of opinion
commonly held against which member’s actions and achievements are measured and
evaluated. It is these that determine what is socially accepted (89).
Everyhuman society has a set of moral issues, what is good or bad, right or
wrong. These notions, which have a great deal of influence on the conduct of
the members of that particular society are usually based upon some recognized
authority whose sanctions are accepted and obeyed. To some, moral values,
sanctions or ethics are derived from human society (Idowu 144). To others,
common sense is the source of supernatural source. Whatever the source, moral
sanctions have power to compel obedience (146, 152). African society are no
exception although, their moral values are not uniform throughout the land. The
moral values or codes of behavior are designed to promote good, right and
healthy societal living (Dzurgba 60). They are to regulate the behavioral lives
of people individually and collectively for peace, concord and social harmony.
The African traditionalist believes that the society belongs to the deity
and the various divinities have been given certain duties to perform among
their people. They are the final authority over all laws and moral codes
regulating such society. He punishes evil not only here on earth but in
hereafter as well. To avoid this punishment, the African traditionalists are
required to live an ideal life here on earth to secure a sure good home
hereafter. Ideal life includes honesty, kindness, truthfulness, chastity,
loyalty, kindness, humility, obedience, devotion, respect, generosity,
hospitality, justice and such other virtues.
One of the agents of cultural values are parents and elders. They are
strictly charged with the up keep of the society, to govern their homes and
society at large. It is their obligatory responsibility to keep orders and
sanity in the society. They are the guardians of the laws, rules, and order
regulating the society; hence they are greatly reverenced (Parinder 179).
Others are ancestors, divinities and personal names.
However, due to new African modernism generating from western
Christianity, civilization and political emancipation a lot of the valuable
cultural values are either reinterpreted or set aside with total ignomity.
Prominent conversational acts, taboos and rules of the past are no longer
regarded today. However, from historical experiences, and for ideal ethical
societies, the African (Esan) people have to rediscover their wealth or values
to improve upon the present decadent society.
1.7.4. Esan
The word ‘Esan’ is the shortened form of the original Edo phrase “Esanfua” (which means they jumped off’
or they fled or escaped) (Omokhodion 1). It is generally believed that due to
the oppressive measures put in place by the Oba of Benin in the 14th
century AD, the people, who later came to settle in this part of the State
‘escaped’ or literally put, ‘jumped out’ from Benin kingdom and fled into the
jungle. Today, those who descended from them are called the Esan people.
Geographically, Esan is located on a plateau of about 134 miles above the
sea level. This Esan plateau rises from river Orhiomo in Esan East Local
Government Area and it is drained by river Utor, Orie, Obhu and Oha, including
Iyagun stream, Utobo stream and a few other minor streams. The group of people
referred to today as Esans can be found to the North-East of Benin. These
people form the bulk of the people in the former Esan division of the Benin
province. On the North-West and North of Ishan land, there is the Ivbiosakan
land (owan) and Etsako Divisons while on the South and South-East you have the
Western Ibo, the Agbor and Asaba people. On the East, it is boarded by the
River Niger and Igala people (Omokhodion 1). Today Esan division is divided
into five Local Government Areas, namely; Esan West, Esan Central, Esan North
East, Esan East and Igueben Local Government Areas.
The Esans possess a well-defined social political structure in which the
family plays vital roles as its unit generates dual social and moral systems (Akhilomen
12).Akhilomen contributed that, Esans as a people had a democratic and
egalitarian system of government before the advent of the Europeans. The
families form the bases for social unity and thereby exerts great influence on
its members. Members consult one another before major decisions was taken. The
Onogie directs the political wheel of the community, while the Odionwele
functions at the level of Idumu or quarter to ensure that administration is
run smoothly (12).
1.7.
Organization of the work
This study is divided into five Chapters. The first chapter is the
introductory chapter. It deals with the statement of the problem of the
research, the aim and objectives of the study, Research methodology, location of
the study, scope and limitations of study, clarification of terms, and
organization of works. Chapter two gives the review of related literature of
some Scholars on Esan people history of origin, occupations, traditional
religion, social structure and major institutions of the Esans. With these, one
was able to appreciate the organisation of the traditional Esan society. In
Chapter three, we examine the cultural values in Esanland. In this regard, a
brief definition of the concept of culture was given. We also examine how the
economy and religion of the Esan evolved. This was to show that, the Esan
society was richly endowed with values that enhanced its integrating and
survival before the advent of Christianity into the land. A brief history of
the advent of Christianity into Africa, and Esan is given in Chapter four. The
Chapter also focuses on the spread of Christianity in the land of Esan, such
advent and spread were not without conflicts.as is the case when there is clash
of two forces, there was a conflict between the Christian church and the
cultural values of the Esan people. This is carefully evaluated in this
chapter. The impact of the Christian religion on the cultural values of the
Esan people was also discussed. Each cultural value is carefully examined to
see how Christianity has affected it. A further look is also taken at what role
the Christian religion has played in the religious, social, educational, and
economic development of the Esan people. Chapter five focuses on the
evaluation, summary, findings, contributions to knowledge, conclusion and
recommendations.
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Item Type: Ph.D Material | Attribute: 198 pages | Chapters: 1-5
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