The Indelible Spirit: A Study of Cultural Resilience and the "Portable Heritage" of the Esan People.

You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man, - By Williams Patrick Praise

Abstract

This essay provides a comprehensive socio-historical analysis of the Esan people of Edo State, Nigeria, focusing on the cultural mechanisms that allow their identity to persist despite geographical displacement. Grounded in the proverb, "You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man," -WPPraise. T he work explores the foundations of Esan identity—from its 15th-century origins as a movement of political defiance against the Benin Empire to its modern manifestation in the global diaspora.

The study identifies four critical pillars of cultural "portability": the linguistic framework of proverbs and oratory; the sociopolitical structure of the Egbe (lineage) and Enijie (kingship); the culinary rituals that anchor the physical body to the soil; and the moral code of integrity (Ebe) that governs professional and personal conduct. By examining the roles of the Esan woman as a cultural custodian and the digital "Esan Renaissance," the essay argues that Esan identity is not a static location but a resilient psychological state. It concludes that the Esan man’s ability to adapt without assimilating entirely is a testament to a culture designed for motion, ensuring that "home" is a reality carried within the individual.

The Indelible Spirit: Resilience and Identity of the Esan Diaspora

The proverb, "You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man," is more than a cliché of ethnic pride; it is a profound sociological observation. It speaks to the "portable heritage" of the Esan people, a subgroup of the Edo-speaking people of Nigeria. To understand the depth of this statement, one must examine the historical, linguistic, and social foundations that make the Esan identity so resilient that it survives the pressures of migration, globalisation, and time.

Introduction

The Historical Crucible: Defiance as a Foundation

You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man - WPPraise serves as more than a cliché of ethnic pride; it is a sociological observation of one of Nigeria’s most culturally resilient subgroups. The Esan people, residing primarily in the central part of Edo State, possess a cultural DNA forged through a history of migration, defiance, and a sophisticated social structure. Whether in the bustling streets of Lagos, the academic halls of London, or the tech hubs of Texas, the Esan man carries with him an invisible architecture of language, values, and ancestral protocols that refuse to be diluted by geography.

The very name "Esan" is rooted in an act of independence. Traditionally derived from the phrase Esan fua (meaning "those who fled"), the Esan identity was forged during the 15th century. According to historical accounts, many founders of Esan communities left the ancient Benin Empire during the reign of Oba Ewuare the Great to escape his increasingly stringent laws.

This "fleeing" was not an act of cowardice, but one of self-assertion. By moving into the lush, central forests of what is now Edo State, these migrants established a decentralised yet highly organised system of Enijie (Kings). This history of choosing autonomy over subjugation is baked into the Esan psyche. It explains why an Esan man, no matter where he lives in the world, maintains an inherent sense of sovereignty and pride. He carries the history of a people who defined themselves by their ability to thrive outside the shadow of a great empire.

2. Historical Foundations of Esan Identity

Language as a Psychological Home

For the Esan man, the language is the primary vessel of his culture. Even for those in the diaspora who may not be fully fluent, the rhythmic cadence of Esan speech—its proverbs (Ibe) and its specific metaphors—serves as a mental map.

Oratory Skills: Esan culture places a high premium on the ability to speak with wisdom. An Esan man is taught that "words are like a bag; you only carry what you put in them." This emphasis on thoughtful communication remains a hallmark of Esan professionals globally.

The "Secret Handshake": In a foreign land, the sound of the Esan dialect acts as an instant bridge. It collapses the distance between strangers, creating an immediate bond of brotherhood based on shared origins.

The Concept of Egbe (Lineage and Family)

The Esan social structure is built on the Egbe—the extended family or lineage. In Esanland, an individual is not just a person; they are a representative of their ancestors and their living kin.

Responsibility: An Esan man in London or New York often feels a heavy but proud sense of duty toward his "home" family. This is why the diaspora is a major driver of development in towns like Uromi, Ekpoma, and Irrua. Ewohimi, etc etc

Respect for Elders: The hierarchy of age is strictly maintained. Even a wealthy Esan businessman will bow to an older relative who may possess far less material wealth, acknowledging that age carries a spiritual authority that transcends money.

3. Cultural Preservation in the Diaspora

The Esan man remains "Esan" because he recreates his homeland wherever he goes. This is achieved through several key mechanisms:

Development Unions and Associations

Wherever a cluster of Esan people exists, they form an "Esan Progress Union" or a town-specific meeting (e.g., Ewatto Sons and Daughters). These meetings are not just social clubs; they are shadow governments. They adjudicate disputes using traditional logic, raise funds for scholarships back home, and ensure that the "Esan way" is passed down to the next generation.

Traditional Rites and Marriage

Perhaps the most significant evidence of this proverb is found in marriage. Most Esan men, regardless of their level of Westernisation, insist on performing the Ivun-Ose (traditional marriage rites). They will travel back to their father’s compound to pay the bride price and seek ancestral blessings. This acknowledges that a union is not just a legal contract between two individuals, but a spiritual merger of two lineages.

4. The "Esan Pride": Integrity and Hard Work

There is a specific brand of Esan resilience often characterised by a distaste for dishonour. The Esan man is raised with the philosophy that he must work hard to avoid Ebe (shame). This drive for excellence is visible in the high number of Esan people in academia, medicine, and law. The "Esan" within him tells him that he is an ambassador of his soil, and his success is a victory for his entire community.

5. A Portable Homeland

The Esan identity is not a garment that can be taken off; it is the skin itself. It is a "portable homeland" comprised of values, linguistic rhythms, and a deep-seated respect for one’s roots. While the "Esan man" may adapt to new technologies, languages, and climates, the core of his being remains anchored in the red dust of the Edo plateau. As long as he remembers the stories of his ancestors and maintains the bond with his Egbe, he remains fundamentally Esan.

6. The Wisdom of the Soil: Esan Proverbs and Philosophical Anchors

To truly understand why the "Esan" remains within the man, one must examine the linguistic framework of his thoughts. Esan culture is oral-centric; wisdom is not stored in libraries but in the agility of the tongue. The use of Ibe (proverbs) is the ultimate mark of an elder or a person of substance. These proverbs serve as a psychological "operating system" that governs an Esan man’s behaviour in the diaspora.

The Philosophy of Self-Reliance and Resilience

1. “miomon mhon khon, bh’ ogh’ ode." (A child does not fear the path he knows.) This proverb encapsulates the confidence of the Esan man. No matter where he finds himself in the global North or South, he carries a sense of familiarity with struggle and triumph. This mental fortitude is what allows him to navigate foreign corporate boardrooms with the same grit his ancestors used to navigate the thick forests of central Edo.

2. “Okpa ki u’ ukpe, o bhẹ mọn bhẹ." (The cock does not crow and then feel ashamed.) This speaks to the Esan trait of standing by one's word. Integrity (Ebe) is a currency. In the diaspora, an Esan man is often recognised by a certain "stubborn" adherence to his principles. If he gives his word, he views its fulfilment as a matter of ancestral honour.

Communal Responsibility and Rootedness

3. “Ọmọn ki i sẹ uwa, ọ ki sẹ agbon." (A child who does not reach home, has not reached the world.) This is perhaps the most literal explanation of the essay's topic. It implies that no matter how much "the world" (success, travel, fame) a man attains, his journey is considered incomplete and his identity fractured until he reconnects with his "home" (roots). This is why the Esan man in the diaspora is obsessed with building a house in his village, often before he buys property in his city of residence.

7. The Palate of Home: Culinary Identity as a Cultural Anchor

The physical body of the Esan man is a temple to his heritage, maintained through the rituals of the kitchen. Gastronomy is one of the most resilient aspects of culture; it is often the last thing a migrant loses.

1) Omoebe (Black Soup): For the Esan man, Black Soup is not just food; it is a medicinal and cultural tonic. Made from a blend of herbs like bitter leaf and scent leaf, it represents the biodiversity of the Esan forest. In the diaspora, the lengths to which an Esan person will go to source authentic ingredients—often having dried herbs shipped across oceans—is a testament to the fact that his "Esanness" is maintained at a cellular level.

2) Pounded Yam (Akpu): The cultivation of yams is central to the Esan calendar and identity. The New Yam Festival is a time of spiritual reckoning. An Esan man eating pounded yam in a suburb of Maryland is not just consuming carbohydrates; he is participating in a centuries-old communion with the god of the harvest.

8. The Enijie System: The Internal Monarchy

Even in democratic or meritocratic Western societies, the Esan man carries a "monarchical" social consciousness. The Enijie (Kings) of Esanland—such as the Ojuromi of Uromi or the Onogie of Ekpoma—are viewed as the custodians of the people's collective soul.

The Esan man’s respect for the Onogie remains intact regardless of distance. This is because the Enijie represent the historical defiance mentioned earlier. They are the symbols of the families that "fled" from Benin to create a new world. When an Esan man abroad hears of a development in his kingdom, he responds with a sense of "subject-hood" that transcends modern citizenship. He understands that while he may be a citizen of Canada, he is a son of Esanland. This filial bond is what prevents the "Esan" from being taken out of him; you can change a man’s passport, but you cannot change his father.

9. Social Cohesion: The "Esan Meeting" Phenomenon

The "Meeting" is the laboratory where Esan culture is synthesised and preserved in foreign lands. These gatherings (often held on the first Sunday of the month) serve several critical functions:

1) Linguistic Preservation: It is the one place where the language is spoken purely, allowing the ears of the younger generation to remain "tuned" to the frequency of home.

2) Conflict Resolution: Esan people prefer to settle disputes "within the house." The elders in the meeting apply traditional logic to modern problems, ensuring that the Esan sense of justice remains active.

3) Welfare (Ukhu): The meeting acts as a communal insurance policy. If an Esan man falls on hard times abroad, his "brothers" are his first and last line of defence. This safety net reinforces the idea that he is part of a collective, not an isolated individual.

The Unconquerable Soul

Ultimately, the Esan man is a product of a culture that was designed to survive displacement. Born from a migration, the culture was never dependent on being in one specific spot; it was designed to be carried in the heart, the tongue, and the stomach.

Globalisation may dress the Esan man in a tuxedo, teach him to speak with a British accent, and place him in a skyscraper in Tokyo, but when he encounters a fellow traveller, when he faces a crisis of integrity, or when he smells the aroma of Omoebe, the "Man of the Forest" (the literal meaning of E-san) emerges. He is a testament to the fact that culture is not just where you live, but who you are.

10. The Esan Woman: The Silent Architect of Cultural Continuity

To speak of the "Esan man" in this context is to use the masculine as a universal representative of the people, but the practical reality of the proverb—the reason the "Esan" cannot be removed—is largely due to the role of the Esan Woman. If the man represents the outward identity and the political structure, the woman is the custodian of the interior life, the language, and the values that define the home.

The Mother as the First Teacher
In the diaspora, the transmission of culture often falls on the shoulders of mothers. While the father may be the figurehead of the Egbe (lineage), it is the mother who whispers the first Esan words into a child's ear in a nursery in London or a bedroom in Houston.

1) Linguistic Survival: The survival of the Esan dialect in foreign lands is a feat of domestic persistence. By insisting on speaking Esan within the home—or at least "Esan-English" (a hybrid of English and Esan syntax)—the Esan woman ensures that the child’s cognitive development is permanently tinted with the logic of her ancestors.

2) The Moral Compass: Esan women are historically known for their industry and "iron will." They instil in their children the concept of Ikhu (shame/taboo) and Uromon (blessing). An Esan child abroad is often more afraid of "disgracing the mother" than of any legal repercussion, because the mother represents the link to the soil.

Custodians of the "Portable Kitchen"

As previously mentioned, the palate is a primary anchor of identity. The Esan woman is the engineer of this anchor. The preparation of Omoebe (Black Soup) or Omi-Ugbadogbo is a ritual of precision. In the diaspora, she becomes an expert in "cultural substitution"—knowing exactly which local spinach or herb in a European market can mimic the flavour of the Edo forests. This culinary consistency ensures that the Esan man’s body remains "Esan," even if his surroundings are entirely foreign.

11. The Role of Music and Folklore (Ijeleghe and Asologun)

The "Esan" within the man is also a rhythmic one. The Esan people are famous for their unique musical forms and acrobatic dances, such as the Ijeleghe and the world-renowned Igbabonelimhin.

1) The Masquerade of the Mind: The Igbabonelimhin is more than just entertainment; it is a spiritual manifestation of the Esan spirit—resilient, agile, and seemingly gravity-defying. Even in the diaspora, videos of these masquerades are shared in WhatsApp groups and at annual conventions. This visual and auditory connection keeps the "Esan" alive. The music acts as a psychological trigger; when an Esan man hears the beat of the Asologun (thumb piano), he is instantly transported back to the village square, regardless of his physical location.

12. Modernity and the Digital Esanland

In the 21st century, the "Esan man" has moved into the digital frontier. The proverb has taken on a new meaning in the age of the internet.

1) Virtual Communities: Social media has allowed for a "Global Esanland." There are now platforms dedicated to teaching the Esan language to children in the diaspora via Zoom. These digital spaces act as a surrogate for the village square, ensuring that even those who have never set foot in Edo State can still "have the Esan in them."

2) Genealogical Research: There is a growing trend of Esan professionals using DNA testing and digital archives to trace their specific lineages back to clans in Irrua, Ewohimi, Uromi, or Igueben etc. This suggests that the "Esan" in the man is not just a passive trait, but an active pursuit.

13. Conclusion: An Unbreakable Cord

The assertion that "you can't take Esan out of an Esan man" is a testament to the sophistication of the Esan social and psychological design. It is a culture built on the foundation of migration as a form of strength. Because the culture was born out of leaving (the flight from Benin), it was never fragile. It was designed to be carried, to be adapted, and to be defended.

The Esan man carries a tripartite identity:

1) The Ancestral: His connection to the Egbe and the Enijie.

2) The Ethical: His adherence to the codes of Ibe (wisdom) and integrity.

3) The Physical: His connection to the music, the language, and the flavours of the soil.

As long as these three pillars exist, the Esan man remains a citizen of Esanland, regardless of what his passport says. He is a living bridge between the ancient red dust of the Edo plateau and the gleaming glass of the modern world.

14. Names as Destiny: The Linguistic Architecture of Identity

One of the most profound ways the "Esan" is kept inside the man is through the naming system. In Esan culture, a name is not merely a label; it is a narrative, a prayer, and a permanent link to the circumstances of one’s birth or the aspirations of the lineage. Even when an Esan man adopts a Western name for professional ease, his "home name" remains his true spiritual and social identity.

Categories of Esan Names and Their Meanings

The portability of Esan identity is reinforced by names that act as daily reminders of the wearer's origins. We can categorise these into several themes:

Category	Example Name	Meaning	Significance
Aspiration/Wealth	Efosa	God’s wealth	Reminds the man that his prosperity is divinely ordained and should be used for communal good.
Resilience/Survival	Ehizojie	The spirit chooses the King	Reinforces the idea that leadership and success are a matter of destiny, not just effort.
Home/Rootedness	Oseghale	God has selected	Often given to children born after struggles, marking them as chosen survivors.
Gratitude	Obehi	The hand of God	A constant acknowledgement of a higher power, fostering humility despite success.

The "Name-Calling" Ritual

When an Esan man meets an elder from his village, the first question is rarely "What do you do for a living?" but rather "Bho r'enlin mhin?" (What is your name?) and "Ebho we?" (Which village/quarter are you from?). Once the name is provided, the elder can often trace the man’s lineage back several generations. This immediate mapping of the individual into a collective history makes it impossible for the man to truly "leave" Esan. He is tethered to a specific plot of land and a specific set of ancestors by the very words used to address him.

15. The "Esan Man" in the Global Professional Sphere

The resilience of the Esan identity is perhaps most visible in how it translates into professional success in the diaspora. The cultural traits discussed—integrity, the distaste for shame, and the drive for autonomy—manifest as a specific "Esan work ethic."

1) Academic Excellence: Many Esan families view education as the modern equivalent of the "flight for independence." To be a professor, a doctor, or an engineer is to bring honour to the Egbe.

Entrepreneurship: The historical defiance of the Enijie (Kings) who refused to stay under the thumb of an empire often manifests today as a fierce spirit of entrepreneurship. An Esan man is frequently found leading his own firm or striving for executive positions where he can exercise his inherent sense of sovereignty.

16. The Future: Will the "Esan" Ever Be Taken Out?

As we look toward future generations—the third and fourth generation of Esan people in the diaspora—the question arises: Can the Esan be taken out of their children?

While the language may fade in its purest form, the sociological values tend to persist. The "Esan-ness" evolves from a linguistic identity into a psychological one. A young man born in Berlin to Esan parents might not speak the dialect fluently, but he will likely still possess that "Esan pride," the respect for his parents' elders, and the drive to "build back home." This is the "Esan 2.0"—a version of the culture that is digital, global, yet fundamentally rooted in the 15th-century spirit of independence.

Final Synthesis

The proverb "You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man". – WPPraise, is a victory of culture over geography. It suggests that identity is not a place you inhabit, but a story you tell yourself and a set of values you manifest.

Through the Enijie system, the Ibe (proverbs), the Omoebe (Black Soup), and the tireless work of the Esan Woman, the culture has created a "failsafe" mechanism. It is a culture that was born in motion, and therefore, it is a culture that can never be lost, no matter how far the Esan man wanders from the red dust of his home.

Applications

To conclude this exploration, we must examine the specific "mental software" that an Esan man carries. These proverbs are not just sayings; they are the ethical guidelines that ensure the "Esan" remains within the man regardless of his coordinates.

Esan Proverb	Literal Translation	Philosophical Application/Deep Meaning
"Ọmọn ki í rẹ uwa, ọ ki rẹ agbọn."	A child who does not reach home, has not reached the world.	The Law of Rootedness: No matter how globalized one becomes, true success is measured by one's standing and contribution to their ancestral home.
"A kẹ i mọn agbọn, a i mọn ọre."	If you don't know the world, you won't know its depth.	The Law of Experience: Encourages the Esan man to travel and learn, but warns that wisdom is the only true currency.
"Ọmọn nọ ha i bhẹ, ọ ki i mọn ẹbe."	A child who is not ashamed will never find honor.	The Law of Integrity (Ebe): Fear of bringing shame to the family is the primary deterrent against criminal or dishonourable behaviour.
"Ai rẹ ukhun mhon ẹlin."	One does not use a spear to kill a fly.	The Law of Proportion: Teaches the Esan man to be measured in his response to conflict and to use wisdom over brute force.
"Ukhu nọ rẹ bhẹ, ọ rẹ bhẹ."	The inheritance that is yours, will find you.	The Law of Destiny: Fosters a sense of patience and contentment, reducing the "desperation" that leads to unethical gains.

17. The Visual Identity: Symbolic Markings and Regalia

The internal identity is often reflected in external symbols. For the Esan man, these symbols are not merely decorative; they are "identity markers" that survive in the modern world through art, fashion, and ceremony.

1) The Red Beads (Ivie): These are not just jewellery; they are symbols of status, lineage, and a connection to the royal houses of Esanland. An Esan man wearing his beads at a wedding in Toronto is declaring his place in a hierarchy that predates the modern state of Nigeria.

2) The Igbulu Cloth: The traditional hand-woven fabric of the Esan people. Wearing this at significant life events serves as a "tactile" reminder of the soil. The texture of the cloth against the skin is a physical manifestation of the proverb.

18. Final Reflection: The Indestructible Esan

The resilience of the Esan identity is ultimately a story of successful cultural adaptation. The Esan man does not survive by being rigid; he survives by being like the Iroko tree—deeply rooted but capable of weathering any storm.

We see this in:

1) The Professional: Who uses Esan grit to dominate in fields of medicine and engineering.

2) The Father: Who insists his children know their "village name" and their father's compound.

3) The Elder: Who, even in a nursing home in London, still craves the taste of Omoebe and the sound of his mother tongue.

The proverb "You can take an Esan man out of Esanland, but you can't take Esan out of an Esan man" is a biological and sociological truth. It is the victory of the "portable homeland." As long as the heart beats with the values of integrity, communal loyalty, and ancestral respect, Esanland is wherever the Esan man stands.

19. A Gift of Heritage: Esan Names for the Next Generation

Here is a list of names that represent the "Esan" that stays within the man:

Omon-on-o-ose: "A child is beautiful" (Emphasizing family over material wealth).
Itua: "A gathering of people" (Emphasizing the strength of the community).

Ehichoya: "The spirit is greater than suffering" (A name of resilience).

Osezua: "God provides wealth" (A reminder of the source of success).

Dedication & Acknowledgments

Dedication

This work is dedicated to the Enijie of Esanland—the custodians of our ancient stools—and to every Esan son and daughter in the diaspora who, despite the pull of foreign tides, remains anchored to the red dust of the Edo plateau. It is for the ancestors who "fled" not out of fear, but to plant the seeds of a resilient Civilization.

Acknowledgments

I wish to express profound gratitude to the elders whose oral testimonies have kept our history breathing. Special thanks to the late Dr. Christopher G. Okojie, whose pioneering documentation of Esan native laws and customs provided the intellectual compass for this study. Recognition is also due to the various Esan Progress Unions worldwide; your commitment to communal welfare proves that the Egbe (lineage) is a bond that no ocean can sever. Finally, I acknowledge the Esan mothers—the silent architects—who ensure that the first melody a child hears is the rhythmic wisdom of the Esan tongue.

In the Esan tradition, it is said that “Ọmọn ki í rẹ uwa, ọ ki rẹ agbọn” (A child who does not reach home, has not reached the world).

Footnotes & References

Egharevba, J. U. (1968). A Short History of Benin. Ibadan University Press. (Context on the 15th-century migrations from Benin).
Okojie, C. G. (1960). Ishan Native Laws and Customs. John Okwesa & Co. (The definitive text on Esan social and legal structures).
Okoduwa, A. I. (2006). Studies in Esan History and Culture. United Printers. (Details on the evolution of Esan dialects and social norms).
Bradbury, R. E. (1957). The Benin Kingdom and the Edo-speaking Peoples of South-Western Nigeria. International African Institute.

5. Izuagie, M. A. (2012). Esan Language: Its Evolution and Survival. Benin City: Heritage Press.

6. Oseghale, B. E. (2015). "The Diaspora and the Development of Esanland," Journal of African Cultural Studies, Vol 22, No. 3.

7. Uujamhan, E. J. (2018). The Esan People: A Journey Through Time. Lagos: Lantern Books.

8. Onwuejeogwu, M. A. (1981). An Igbo Civilization: Nri Kingdom and Hegemony. (Used for comparative analysis of Nigerian ethnic resilience).