WHO WAS EZECHIME?

The Issele people who are the most emphatic of a Benin origin claim he was a son of the Oba of Benin. This may not be true since the migration occurred during the reign of Oba Esigie (c.1504-1550) and there is no evidence that Ezechime was the son of Esigie or even Ozolua , Esigie’s father. So, a claim like that should not be taken literally. It only meant to emphasize the strong connection the Isseles have with Benin.

Now let’s hear from Benin authorities. Egharevba J. U. A short History of Benin, Ibadan University Press, 1960, p.13 and A.F.C. Ryder, Benin and The Europeans, Longmans, London, 1969, p.11 observe that Chime is an Igbo word and hence could not be emigrant from Benin. Rather, they (Ezechime and his people) appear to be Igbos who was displaced by Benin military expansion eastwards from about mid fifteen centuries. I wonder why some of our western Igbo brothers are forcefully attaching themselves to other people?

The Onicha Ugbo people on the other hand say that Ezechime was an Nri priest originally. Having assimilated into the Bini population, he led a revolt against the Oba (after the Oba’s mother had trampled on his farmland) and this led to his expulsion from Benin. Obior and Obior elements now fully integrated as Igbodo people also claim that Ezechime came from Benin after a quarrel with the Oba. The Oba was claimed to have been envious of the wealth of Ezechime and had plotted to have him killed. Ezi also claims a Benin origin though it seems to be more emphatic on its claim to one Ifite who is claimed to be one of Ezechima’s sons. But Onicha Ugbo, Issele Uku and Obior claim that Ifite was not a son of Ezechime but a follower whose origin was from an eastern homelend and he was related to Obomkpa. Obomkpa people claim that their ancestor, Anagba migrated from Ogidi in Anambra State and that Anagba was a relative of Ezechime and his spiritual consultant. This will put the origin of Ezechime at least according to this account to Ogidi.

There are strong reasons to believe that Ezechime came from Nri. In Umuezechime , the Ozo title system( called Okpala or Ichimmor) is well developed . Also bear in mind that in Issele Uku are Ogboli and Ogbowele communities that still hold on to their claims of migrating from Nri.

The Ezenri based at Oreri worships in Onitsha shrines (Henderson, 1972) yet another reason to believe that Ezechime possibly had Nri origin.

In addition to all I have said in support of Nri origin of Ezechime is Jeffery M. D. W. The Oreli Mask' Nigerian Field, Vol. 10, 1941, pp 140 - 142. He noted that Nri people were performing certain ritual functions at the installation of a New Oba of Benin

For Agbor , it emphasizes that Chime originally came from Alisimien-Agbor , thereafter moved to Benin and after settling a while in Benin returned to Agbor as a wealthy man. It was claimed that with the wealth acquired from his soujourn from Benin, he had sought to overthrow the then Obi of Agbor (identified as Adigwe or Ogwade) but was defeated and he fled to Obior. The defeat of Eze Chima in Agbor is re-enacted in the Agbor royal festival of Osiezi. It was also claimed that chima tok with him Agbor royal symbols of authority like the Ufie gong. Onitsha claim that Chima was a native of Ado (possibly Udo , then as large and cosmopolitan as Benin City) and that the Oba’s mother had trampled on his farmland leading to the Queen mother being assaulted. This led to the flight to Agbor and thereafter to Onitsha town.
From these accounts its quite clear that there Ezechima as much as its claimed to have migrated from Benin have other versions putting his origin to such eastern Igbo towns like Nri and Ogidi.

It’s apparent that there was a migration from Benin but what is being disputed is where he originally came from. Obomkpa insist on Ogidi, Onicha Ugbo on Nri while Obior and Issele claim Benin. One account tries to emphasize that Chime was originally derived from the Edo name Ikhimen. Fine, let’s accept it but they should also tell us how the Igbo title of Eze came from!
July 29 at 3:06am
Aralu Chidiebere
Aralu Chidiebere Till this day, Prof Utomi is involved in Igbo activities. Chief Dennis Osadebay the political leader of Anioma people and who coined the word ANIOMA itself was a member of Ohaneze. It is therefore strange for anyone to assume that Anioma has no sociological, political or cultural connections with Ohaneze. It is even interesting to note that Obi Efeizomor of Owa has always been involved with Ohaneze activities.

What do we say about Chief Iduwe of Agbor? Rev Okolugbo of Obiaruku who elaborately wrote on the Ndokwa people Or the likes of Prof Don Ohadike and Prof MA Onwuejeogwu? All these people maintained their positions.

Records suggests that the earliest settler of Igbodo, Ikpekwu was a member of the group that founded the Umuezechime clan. No evidence suggests that he was not of Edo origin. It is also through this same migration that led to the founding of Ase and Aboh , however some of the names in this Aboh migration suggests west Igbo elements. Ozoma( the founder of Ashaka), Etim( founder of Obetim) and Osuntili( founder of Ossissa) suggests that they could only have JOINED Esume at/from Agbor and moved southwards with him. The Idumujes of Idumuje Uor and Idumuje Ugboko are believed to have followed the trail of the Umuezechime. They were of Edo origin sent as soldiers by the Oba to retrieve the fleeing Umuezechime party. They failed and were absorbed into the population.

There is a theory that most of the Anioma people are of Benin origin because of some cultures they had in common like Igue/Igwe. To start with Calabar people celebrate Ekpe with the Aro people but when it is observed that Aro people are from Awka axis without any blood relationship with Calabars this theory falls. Meanwhile, even towns that did not come from Benin especially in the Ika area do mark Igwe. But there are stark differences between the Igwe celebrated in some Anioma towns and the Igue festival of Benin. Fine, people use the Ewere (which we call Akwukwo-Egbo} leaves in the Igwe festivals; however it is different in many respects. In Umunede, it is similar to Benin and it’s usually marked in October or Sept. In Agbor, it is just a cleansing feast, the main festival in Agbor is Osiezi, in Owa the Igwe is completely different from the way it’s celebrated in Benin and it’s marked in December. It’s usually celebrated in March or April and it’s a ritual to cleanse the land before farming commences. UBILOR changes I think to ULOR which is the name used in other Anioma areas. For most Aniomas except for Umunede, IGWE or UBILOR or ULOR festival is basically for cleansing purposes and not commemorative purpose which is the case in Benin. Obviously, Igwe is the remains of the relics of BENIN’S COLONIZATION OF ANIOMA IGBO.

In south East are communities without Igbo origins but they like western Igbos have evolved to become Igbos. If not for the quarrel that took place during the days of King Esigie, both Igbos and Edo people would have remained a people because they are of one blood.

bigfrancis21:

WHO WAS EZECHIME?

Radoillo:
^^^ Arochukwu is too young to be the place Ezechime came from, if you ask me.

Radoillo:
^^^ Arochukwu is too young to be the place Ezechime came from, if you ask me.

bigfrancis21:


Where do you think is the likely origin of Ezechime?

Donarozzi:


Umuezechima clans were established in the 18th century, and NOT in the 16th century as some ambitious historians are fabricating nowadays. Read the original books of early Western writers who obtained firsthand accounts of the oral traditions of the indigenous communities without any form of politics or fantasy in their mind.

Ezechima was from Arochukwu. The ancestral community from which Arochukwu originated already existed by 1000AD. Umuezechima clans were founded between 1700AD and 1748AD.

Radoillo:


Actually, it was the early Western writers that put a 16th century date on the Ezechime migration based on the mention of an 'Asije' (thought to be Oba Esigie) in some versions of the traditions. Check Leonard's Tribes of the Lower Niger which appeared in print in 1906 or about that time. The first place where I saw the 1700 - 1748 date was in Zik's autobiography, 'My Odyssey'.

Anyway, the Ezechime movement is often connected with the Esumai Ukwu movement that resulted in the founding of Aboh. We have documented contemporary evidence that shows that Aboh was already a flourishing kingdom by 1668. So, Onitsha was most probably also already in existence by that date.

I don't know how you arrived at a 1000 AD date for the founding of Arochukwu. Anyway, whenever Arochukwu was founded, it didn't become an important town until the later part of the 17th century, and they didn't penetrate the Nri-Awka area until the 18th century.

cheruv:

I thought Arochukwu was founded after the Aro-Ibibio wars
Using that gives a date of 1650-1700,unless you're talking about the pre Igbo history of the town.

Radoillo:


Actually, it was the early Western writers that put a 16th century date on the Ezechime migration based on the mention of an 'Asije' (thought to be Oba Esigie) in some versions of the traditions. Check Leonard's Tribes of the Lower Niger which appeared in print in 1906 or about that time. The first place where I saw the 1700 - 1748 date was in Zik's autobiography, 'My Odyssey'.

Anyway, the Ezechime movement is often connected with the Esumai Ukwu movement that resulted in the founding of Aboh. We have documented contemporary evidence that shows that Aboh was already a flourishing kingdom by 1668. So, Onitsha was most probably also already in existence by that date.

I don't know how you arrived at a 1000 AD date for the founding of Arochukwu. Anyway, whenever Arochukwu was founded, it didn't become an important town until the later part of the 17th century, and they didn't penetrate the Nri-Awka area until the 18th century.

Donarozzi:


When "Esume Ukwu" arrived Aboh, he saw his fellow Igbo men and women already living there. Note that "Esumai Ukwu" is also known as "Esume" or "Esumei" depending on the particular Igbo dialect. It is very possible that "Esume" is a dialectal variant of the name "Ehume/Ehime" found in other Igbo areas. For example, there is a village named "Ehume" in Obowo, and also "Ehime" village in Mbano, all in Southern Igboland. In Igbo dialects, "h" and "s" and "r" can be variants of one another. Example, the name "Osai" is a dialectal variant of "Ohai". In the same vein, think of the Ehume/Esume variant. The village Ute-Erume in Western Igboland could also be the same "Ehume/Esume/Erume" variant, that is a dialectal variant of the same Igbo name.

The point I am making here is that, from all my findings, Ezechima and his followers came from Arochukwu in the South-Eastern part of the Igbo nation. It is possible that Esume (Ehume) who was part of the Ezechima followers had already branched off and settled at Aboh before the Umuezechima clans were established. This explains why Aboh was already an established community by 1668 (in addition to the fact that the Igbo man "Esume Ukwu" met native Igbo people already existing in Aboh when he arrived).

As I stated earlier, Ezechima did not reach Benin. He and his followers only got to Agbor. From the writings of Egwabor Iduuwe, Ezechima was from Agbor and fled with his children and followers during the reign of Eze Adigwe of Agbor. According to the writer, Eze Adigwe became the King of Agbor in 1698, and later on, during his reign, Chima plotted against him, and the whole plan backfired, causing Chima and his followers to flee from Agbor. Now, since the reign of Eze Adigwe began in 1698, it means that Chima's exodus from Agbor most likely took place some years after 1698, most likely in the year 17XX, that is the 18th cenutry. That is one of the reasons why truthful historians put the establishment of Umuezechima clans between 1700 and 1748AD. (Refer to the book "History of Greater Agbor" written by an Igbo man named Egwabor Iduuwe from Agbor).

Historians agree that Ezechima and his followers fled from Agbor area to establish Umuezechima clans east of Agbor. However, some historians believe that Agbor was Ezechima's tertiary settlement before the dispersal. His primary area of origin was Arochukwu from where he and his followers arrived the Nri-Awka area, the secondary settlement. He settled in the Nri-Awka area for several years and established many communities there. According to oral tradition, Ezechima (also known as Chime or Ezechime) founded many villages within Ogidi, Nimo, Abatete, Oraukwu, Abagana, Eziowelle, Alor, Umudioka, Ukpo, Ogbunike and Enugwu Ukwu. From this Nri-Awka area, Ezechima and his followers crossed the River Niger and settled at Agbor, the tertiary and final area of settlement, from where he fled with his descendants to establish the Umuezechima clans.

I did not say that Arochukwu was established by 1000AD. What I said was that the particular ancestral Igbo sub-group from which Arochukwu branched off already existed by 1000AD.

Radoillo:

I see. It hardly changes anything, however.

Donarozzi:




The man Chime who founded many villages in the Nri-Awka area was the same Chime who founded the Umuezechime clans. Historians may not be able to say with certainty the exact year or century when Chime established these clans in both the Northern and Western parts of Igboland. From my research, however, I am inclined to say that Chime (Ezechime) was born in the later part of the 17th century, matured and founded these clans in the early-to-middle part of the 18th century. Pa Egwabor Iduuwe's dates could actually be more accurate than you imagined. However, some historians would insist that the Ezechime clans on both sides of Igboland were established around the 16th/17th century. What is certain is that our understanding of these historical events will get clearer with more time and more research.

These three professors, Ezeudu F. O., Nkokelonye C. U., Adigwe J. C., who have researched these issues also concluded that Ezechima (Chime/Ezechime) originated from Arochukwu. "Undoubtedly, Bini was originally a satellite state of Igboland. Before the advent of the white man, Obalike was Eze Nri and crowned Obas of Obodo Idu or Ana-Idu. This was the situation in the heyday of Nri ascendancy, ritual hegemony, and dominance, before the rise of Benin monarchy to imperial greatness (Jeffreys, 1941, p. 42). Jeffreys reported that when a new Oba of Benin was crowned, Nri man must be present. The Aro of Cross River Igbos claimed that they were already established and very active in Benin before the rise of Benin to imperial greatness. Chima (Chukwuma - an Igbo name), the founder of Umu Eze Chima in Onitsha was identified as an Aro commercial agent operating in Benin. The unforgettable encounter with the imperial forces pushing on all sides for imperial expansion of Benin Empire changed the migration direction and the course of Igbo which advance west of the River Niger."

http://files.eric.ed.gov/fulltext/ED540919.pdf

https://en.wikipedia.org/wiki/Edda_people

Donarozzi:
From all my research, Ezechime was a wealthy man who moved from Arochukwu to Nri-Awka area during the slave trade. Some of the Umuezechime clan, especially Onicha-Ugbo, said that Ezechime came from Nri-Awka axis, while the people of Nri-Awka axis said that Ezechime originally came from Arochukwu, settled in Nri-Akwa area (Northern Igbo), and founded many communties in both the Northern and Western areas of Igboland. (Note: "Ezechime" is sometimes spelled "Ezechima" in some Igbo dialects).
a Ugbo, Onicha Olona, Issele Ukwu, Issele Azagba, Issele Mkpitime, Obior, Onicha Mmiri, which are all part of the Ezechima clan in Igboland.

bigfrancis21:


Where do you think is the likely origin of Ezechime?