IIARD International Institute of Academic Research and Development

JOURNAL OF POLITICAL SCIENCE AND LEADERSHIP RESEARCH (JPSLR )

E-ISSN 2504-883X
P-ISSN 2695 2432
VOL. 11 NO. 5 2025
DOI: 10.56201/jpslr.vol.11.no5.2025.pg122.139

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Politico-Administration and Judicial Structures of Iruekpen Community in Esan Society of Edo State, Nigeria

Enato, Lucky Success Ehimeme, PhD, Bartholomew, Uzoya Okougbosun PhD

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Abstract

This study delves into the intricacies of the indigenous politico-administration and judicial structures of Iruekpen community in Esan society of Edo State Nigeria. By employing a qualitative research approach, this investigation examines the community’s organizational framework, decision-making processes, and dispute resolution mechanisms. The research reveals a complex system of governance, characterized by the Onojie’s leadership, Odionwele’s leadership, the Edion’s council and the punishment systems that underpinned the community’s social order. Furthermore, this research highlights the cultural values and beliefs that shaped the community’s politico-administrative and judicial structures, as well as the impact of external influences on these traditional systems. This study contributes to deeper understanding of the dynamics of indigenous governance and justice in Esan society, providing valuable insights for policymakers, researchers, and community development.

keywords:

Iruekpen Community, Esan Society, Traditional Governance, Politico-Administrative

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References:

for
his daily life (Intelligence Report on the Ekpoma 12). The Otu was a key concept in understanding
Iruekpen social organization, which played important part in the indigenous administrative system.
In the system, membership was not voluntary and it carried with it both obligations and privileges.
Migrating from one age-grade into the next was ritually celebrated. There were the upper (elder)
age grade who were fifty-one years and above, the middle age grade who were sixteen to fifty
years, and the lower (junior) age grade who were one to fifteen years (Odiagbe, Personal
Communication; Oseghale 56; Enato and Oseghale 158-159).
The highest grade in the community of Iuekpen in the upper age grade was the Odionwele,
the oldest man and he headed all matters that affect the community politically, economically,
socio-culturally and religiously. Meeting that affect the elders (Edions) alone was held in the
Odionwele’s house while bigger meetings were held in the village square at the Okuoghele (village
hut) (Okojie 50).
The Edionihilon’s group was next to the Odionwele in the upper (elder) age grade. The
members of this group were seventy-one years and above. By virtue of their ages, they were
traditionally regarded as fathers of the community. As a higher decision making body, their
decision were subject to the approval of the Odionwele (Okojie 56; Egharevba 15).
Next to the ladder of seniority in the elder age grade was the group known as the Igbama
Notu. Their ages were between sixty-six t seventy years. they were also in the power of making
decisions. Their decisions were largely and equally subject to the approval of the Edionnihilon and
Odionwele. When matters get out of their control, they refer such group to the Edionnihilon for
their contribution (Intelligence Report on the Ekpoma 13; Eboigbe, Personal Communication;
Odiagbe, Personal Communication; Enato and Oseghale 55-56).
Last in the rank of the upper age grade was the Igbama, which consisted of the ages
between fifty-one to sixty-five years. This group supervised the Igene in the indigenous political
administration, but the action taken in their group had to be approved by those groups above them.
The members of all the elders (Edions) dealt with criminal act against the traditional laws and
customs (Isokun 36; Odiagbe, Personal Communication). Such crimes included adultery, rape and
murder, which could disrupt the community orderliness. However, their decisions to condemn
criminal found guilty were subject to the approval of the Onojie before final execution (Eboigbe,
Personal Communication; Okojie 56).
In the Middle Age Grade, the Igene group was the uppermost. The ages of members of this
group were subject to the approval of the Igbama group. They were those who went to war and
did the supervision of the communal works carried out by the Idianagbohan, a group next to theirs.
When the Idianagbohan failed in their duty, the Igene took up such matters because of their years
of experiences (Eboigbe, Personal Communication). Before initiation into the Igene and other age
grade above, one must have performed the clothing ceremony (Irhuen) which showed that, one
was already a man (Odiagbe, Personal Communication). Next to this group was the Idianagbohan,
which consisted of the ages between twenty-five to forty years. this group was essentially trained
for war; hence, they formed the bulk of the warrior. This body also acted as a disciplinary body
more or else the traditional police of the community (Enato and Oseghale 45).
The last in the ladder of the middle age grade was the group of Eduikhuemen, meaning the
fearless ones. This group consisted between the ages of sixteen to twenty-four years. they
supervised the Egbonughele, the street sweepers. They also acted as security guards of the
community during the daytime and soldiers in the real sense during wars. The role performed by
this group was great and well valued by the community (Okojie 59, Enato “Traditional System of
Governance” 28).
The first in the lower (junior) age grade was the Egbonughele, the sweepers of the major
streets, including the village square of the community. The ages of members of this group were
drawn from the ages of ten to fifteen years. They also participated in minor jobs. The strongest
among them during wrestling contests organized by the elders received enlistment as soldiers in
the reserve during wars.
The second group in the lower age grade and of course, in the last in all the age grade in
the community was the Ikowe. The members of this group were mostly children from the ages of
one to nine years. The oldest among this group occasionally went to help the women who had put
to bed. They also prayed for married women who were sterile (Aibanegbe, Personal
Communication; Ediale 19-22).
In the indigenous administration Ikhuo that is women were not correctly involved. The
oldest married woman was declared as the Odionwele. Whenever there was an epidemic in the
community, suspected to be caused by an unknown person. Such utterances included ‘Ekwe gbo
le din gbe le’, meaning unknown person suspected to be the cause of the epidemic would perish
or die after sexual intercourse (Aibanegbe, Personal Communication; numerous and Experienced
Iruekpen Women).
In terms of military organization, which was an arm of its administration, there was no
standing army amongst Iruekpen people; every bodied man from Uduikhuemen up to Igene was
already source for military requirement. (Edetanlen, Personal Communication; Enato and
Oseghale, 65; Okojie 72). Aside these age grades, every man capable of handling weapons had a
fight when the need arose. The leader of the warrior was Okakulo, who was not only a physically
strong man, but also a dreaded medicine man (Ediale 332-37). Through this military organization,
there was security in the village and people went about their jobs without the slightest molestation
(Intelligence Report on the Ekpoma 17). Thus, Iruekpen’s political structure embodied the pattern
of their culture, which laid the basis for their integration and success in their traditional system of
administration.
Ladder of Iruekpen Age-Grade (Otu) System
A. Upper Age Grade
Odionwele 100+
Edionnihilon
71 and above
Igbama Notu
66-70
Igbama
51-65
B. Middle Age Grade
Igene
41-50
Idianagbohan
25-40
Uduikhuemen
10-21
C. Lower Age-Grade
Egbonughele
10-15
Ikwowe
1-9
Ladder of Iruekpen Traditional Political Stratification
Onojie (King) of Ekpoma
?
Okhaemon (Plural Ekhaemon)
?
Odionwele
?
Edionnihilon
?
Igbama Notu
Igbama
?
Igene
?
Idianagbohan
?
Oduikhuemen
?
Egbonughele
?
Ikwawe
Source: Excerpt from Ediale, P.O. “Iruekpen and Her Neigbbours up to 1900”, B.A. Essay, Bendel
State University, 1990.
Traditional Jurisprudence in Iruekpen
In Iruekpen, the interpretation of the indigenous laws and customs was the prerogative of
the Egbonughele, Uduikhuemen, Idianagbohan, Igene, and the Council of Elders that consisted of
the Igbama Notu, Igbama, Edionnihilon and the Odionwele. This group of people tried cases
ranging from crimes such as arson, adultery, theft cases, witchcraft just to mention a few after
which their recommendations were made to the Onojie (King) in Eguare, the traditional
headquarter of Ekpoma for a final verdict. At the end, appropriate punishment ranging from public
ridicule, banishment to execution was enforced. For instance, if a woman was found guilty of
adultery, her public hair was shaved to humiliate her (Aibanegbe, Personal Communication; Itolor,
Personal
Communi

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