Aspects of Precolonial Isoko Socio-Political Relations With Their Neighbours in South Central Nigeria

Abstract

This work focused on aspects of pre-colonial Isoko socio-political relations with their neighbours in the Niger Delta region of South Central Nigeria. It attempts to illuminate the nexus between internal and external dynamics and the concomitant changes and continuities in Isoko relations with their Urhobo, Ijaw, Ukwuani and Aboh neighbours. The work is premised on the historical method and interpretations deploying primary and secondary data to achieve its objective. The study concludes that intergroup relations in the region is largely influenced by their somewhat common ancestral origin; geographical contiguity; a shared common environmental and cultural practices; and the experience of similar external influences. This is done within the context of contemporary trajectory of the socio-political conflicts in the Niger Delta with serious implications for both National and International interests.

Socio-musical acculturation in Igbe and Iyayi religious movements among the Urhobo and Esan of Nigeria

“…At the climax of worship, the lead singer chants Isi-Egware (a term believed to be Urhobo which means all nations are gathered) and at this point, the performance is halted to either make announcements or prophecies. Akinwunmi in (Okpevra 2020, 577) gives an insight into Isi-Egware ’s etymology when he argues that:“Egware or Gware” as used by these people at the end of their orations was a corruption of the Benin word “ Eguae ” meaning the Oba’s palace and “ Isi ” or “ Shie” as used by these people could not be far from the Ibo word “ Isi ” meaning head (since some of these peoples notably the Isoko and Ukwuani have people (elements) of Igbo origin and so the word Isi could have derived from their linguistic affinities with the Igbo.…”

“…On a further interrogation of the idea above Okpevra (2020, 577) submits that:One could therefore suggest that “ Isi-Egware ” or “ Shie-Gware ” simply meant Isi (head) of Eguae (the palace) representing the Oba of Benin who invariably is the head of the palace. It is also therefore safe to suggest that the people ended their orations in this manner probably to commit all they have said into the hands of the Oba (presumably as truth).…”