Esanland Women

By Williams Patrick Praise

Introduction

Esanland, located in present-day Edo State, Nigeria, is one of the most culturally rich and historically significant areas of Southern Nigeria. The Esan people, renowned for their artistry, strong communal traditions, and agricultural prowess, have always placed great value on the contributions of women to family, community, and society at large (Okojie, 1994). Women in Esanland occupy diverse roles—economic, political, cultural, and spiritual—that shape the identity and continuity of their communities.

Far from being passive actors, Esan women have historically functioned as economic producers, preservers of cultural values, mediators, and even political agents. In the contemporary era, their roles have expanded due to modernization, education, religion, and globalization (Erhagbe, 2004).

Historical Background

Traditionally, Esan society was organized into extended families and village communities, governed by elders, lineage heads, and chiefs under the authority of the Onojie (king). Within this structure, women were integral, though their roles were often complementary to men’s (Bradbury, 1957).

Women were not mere subordinates; rather, they were recognized as life-givers, sustainers, and transmitters of culture. Proverbs, songs, and oral traditions consistently highlight the indispensability of women in Esan society. A common saying, “Oba rie ne’ogie, obo rie ne’ne” (a king needs chiefs, a child needs a mother), underscores the high regard given to maternal and female roles (Okoduwa, 2006).

Economic Roles of Women in Esanland

Agriculture and Food Production

Esanland is largely agrarian, and women have historically formed the backbone of agricultural labour. They cultivated staple crops such as yam, cassava, maize, and cocoyam, ensuring food security for their households (Agbonkhese, 2012). Women also engaged in post-harvest processing, transforming raw produce into consumable or marketable goods.

Women farmers often worked in communal groups known as otu, where labour was exchanged to ease the burden of farm work, strengthening solidarity among women (Omorodion, 2013).

Trade and Market Activities

Markets in Esanland have long been dominated by women. They controlled the exchange of foodstuffs, palm oil, and livestock. They often served as intermediaries between local producers and external traders, including Yoruba and Igbo counterparts (Erhagbe, 2004).

Through trade, women gained financial independence, which allowed them to support household expenses, sponsor children’s education, and contribute to communal projects (Akioye, 1999).

Handicrafts and Domestic Industries

Esan women engaged in weaving, pottery, and cloth-dyeing, which were central to both the economy and cultural identity (Okoduwa, 2006).

Social and Cultural Roles

Family and Motherhood

In Esanland, the family is the nucleus of society, and women play central roles as mothers, wives, and caregivers (Okojie, 1994). Motherhood is highly revered, not only for biological reproduction but also for nurturing children into responsible adults. Mothers transmit values, proverbs, folklore, and histories, thereby shaping the cultural identity of the next generation (Agbonkhese, 2012).

Custodians of Culture

Women are active custodians of Esan traditions. Elderly women (Iyemaja) serve as advisors in ritual matters, interpreting taboos, and guiding younger generations (Okoduwa, 2006).

Women’s songs, dances, and storytelling also preserve history and communicate moral lessons. During festivals, such as the Igue or Ugie, women’s participation reinforces cultural continuity (Okojie, 1994).

Religious and Spiritual Roles

Esan spirituality is deeply rooted in ancestor veneration and deity worship. Women often served as priestesses, diviners, or shrine custodians (Bradbury, 1957). Their ability to intercede between humans and the spirit world elevated their status as protectors of communal well-being (Erhagbe, 2004).

Political Roles

Informal Political Influence

Though men dominated formal political structures, women exercised informal influence. Wives of rulers and chiefs often acted as advisors and mediators (Igbafe, 1979). Senior women in palaces sometimes influenced succession disputes by leveraging their access to rulers (Okoduwa, 2006).

Collective Mobilization

Esan women organized themselves into associations and age grades, which served as platforms for decision-making and resistance. During colonial rule, they joined anti-tax protests and mobilizations similar to the Aba Women’s Riot of 1929 (Erhagbe, 2004).

Education and Modern Transformation

Colonial and Postcolonial Shifts

Colonialism and Christianity brought major changes to the role of women in Esanland. While missionary schools initially favored boys, increasing numbers of girls gained education by the mid-20th century (Igbafe, 1979). Educated women became teachers, nurses, and civil servants, expanding female roles (Akioye, 1999).

Contemporary Economic Roles

Today, Esan women are visible in all sectors—business, politics, academia, and technology. They manage enterprises, dominate trading networks, and contribute significantly to Edo State’s economy (Omorodion, 2013).

Political Representation

Democratization has increased women’s visibility in politics. Female politicians, councilors, and legislators from Esanland reflect growing engagement, though representation remains relatively low (Erhagbe, 2004).

Diaspora and Global Networks

Esan women in the diaspora also sustain cultural identity and development through remittances and associations (Agbonkhese, 2012).

Challenges Facing Women in Esanland

Despite progress, challenges persist:

Patriarchal constraints: Male dominance in inheritance and land ownership (Okojie, 1994).
Economic inequalities: Limited access to credit and farming inputs (Omorodion, 2013).
Balancing domestic and public roles: Double burden for modern women (Erhagbe, 2004).
Violence and discrimination: Harmful widowhood practices and gender bias (Akioye, 1999).
Underrepresentation in governance: Systemic barriers limit women’s political participation (Igbafe, 1979).

The Future of Esan Women

The future roles of women in Esanland will be shaped by education, advocacy, and policy reforms. Grassroots organizations are challenging harmful practices and promoting empowerment (Okoduwa, 2006). The visibility of successful Esan women in politics, academia, and entrepreneurship inspires younger generations (Agbonkhese, 2012).

Conclusion

Women in Esanland have historically been, and continue to be, pillars of society. They sustain families, drive economic activities, preserve culture, and participate in spiritual and political life. Despite patriarchal challenges, Esan women have consistently demonstrated resilience and adaptability. From ancient priestesses and market leaders to modern entrepreneurs and politicians, they embody both continuity and transformation (Erhagbe, 2004).

References

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Igbafe, P. A. (1979). Benin under British Administration: The Impact of Colonial Rule on an African Kingdom 1897–1938. London: Longman.
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Omorodion, F. I. (2013). “Rural Women, Economy, and Power Relations in Esanland.” Gender & Society in Africa, 5(1), 67–88.
Oral Interviews with Elderly Women in Uromi, Irrua, and Ekpoma (2020–2023).