Ute Okpu is one of the largest clans in Ika land and its founding is traditional attributed to one Okpu who migrated from Nri and initially settled in Ute Ogbeje. According to a source – Jos Oral Tradition and Literature Texts- Band 6- Page 49, 1988, the founder of Ute Okpu was one “EPUM” – who may be the father of Okpu I (not to be confused with Okpu II) who lived with Ogbeje in Ute (and that later became Ute Ogbeje). These events occurred well earlier than the 1500s – perhaps as early as the 1300s. In the Ika dialect, Nri is called “Nhi” or “Ihi” The Esan historian Dr Christopher Okojie traces the arrival of Ute settlers to Amahor in ca. 1508.
It was said that the children of Epum (or Okpu) went to hunt and they built camps. And when they returned back to their camp they saw that the yams that they left had sprouted and grown luxuriantly. They were convinced that the soil is rich and decided to settle on the land. This settlement was joined by people that came from various places. It was said that one “Owere” came from Uromi in Esan and he founded the Owere section of the community. Then one Alohen came from Benin to found the section of the community called “Ute Alohen” Apart from these two settlements (it may include other communities), virtually the rest of Ute Okpu claim descent from the Nri core. And it was from this Nri core that gave rise to
1. Aliokpu (in Agbor) – where Gen Irabor hails from
2. Much of the large Owa clan
3. part of Amahor in Esan (including the royal clan)
4. Umuaja clan in the Ndokwa area.
5. Remnant of the Okpu (or Epum) party that remained in Ute Ogbeje.
6. Idumodin in Igbanke via Amahor
7. The “Ibo section” of Olomu clan (in Urhobo land) – presumably
8. It is said Ute Okpu kingdom was an ally of Benin and provided soldiers for Benin imperial army which was deployed to conquer parts of Yoruba land (Akure, Owo etc) by Oba Ewuare or Ozolua in the 1400s. Some of these Ute Okpu people did not return and they likely settled in Benin or even Yoruba land taking the tradition of “Benin migration” to those places. An interesting narrative of the princes of Ute Okpu who were presumed to be dead because of the long wars in Yoruba land led to the founding of Owa kingdom by the returnee Ute Okpu princes. Their father had died and the youngest prince had succeeded their father as Obi.
This Nri core includes Ibiegwa, Aliedukwu, Odah (a version suggest an origin from Ora in the old Benin kingdom), Erumu, Elugu, Idumuezeaja, and Aliweokpuru. Ute Erumu (or just Erumu) has grown to a community of considerable size and many desire their “independence” from Ute Okpu proper. Nonetheless they have their “Ayiwe” responsible to the Obi of Ute Okpu. From the names, it is apparent that there were strong Benin influences. The royal quarter Ibiegwa simply means Children of the palace (Ivbi Eguae) in Edo. And this again confirms my point that the title of Obi used in west Igbo land could never had originated from “Ovbi” a Benin word. Erumu is derived from “Eronmwon” a street in Benin famous for bronze casters. This word diffused to west Igbo land where is it used to mean “bronze” hence it is likely Ute Erumu or its founders were involved in bronze casting. In the Aniocha area, bronze becomes “Alumu” But the kingdom also retains elements of its Nri (Igbo) origin. In Idumuezeaja, Ezeaja means the priest of Aja – normally while “Eze” can mean priest, it is typical to use “Ohene” or just “Ohe” as the word for priest in much of the Ika area. Eze is more like “general Igbo” and the fact that “Ezeaja” is retained confirms a connection with the East. Aja passed over to Umuaja in the Ndokwa area. That is where the the Ethiope River has its source.
The Ute Okpu variant of the Ika dialect based on my observation is quite divergent. It is distinct from any of its neighbors including the sister clan of Ute Ogbeje (where an Aniocha variant dominates). This Ute Okpu variant of Ika has lots of “filler” words and borrowings from Ukwuani another west Igbo dialect. Perhaps this would have diffused to Ute Okpu proper via Ute Erumu.
The Obi identifies as Christian and a pastor. Otherwise we can identify some deities associated with the kingdom. These include “Aja(n)”, Olokun, Mkpitime (which was taken to Amahor where it took another name as well as Idumuodin) as well as Ohaunte which they share with the sister town of Ute Ogbeje. The two Ute kingdoms see the monkey as totem. It is never hunted or eaten. It is said that the Ute people were saved from wars by colonies of monkeys. Thus monkeys are “safe” in both kingdoms and in some cases offshoots of these towns take that idea of monkeys as a “protected animal” to their own settlements.
The Nri element in Ika land has its core in Ute Okpu and from this source it diffused to other places. Research from Prof Onwuejeogwu suggests that Abavo (claimed to have migrated from an “Ibo homeland called Avo”- see colonial papers) likely migrated from Oreri whose original name was “Avo” The real name of Abavo is actually “Avo” that is what the natives call their town. There is also a small Nri element in Igbodo where there is a traditional of a migration from “Ihi” by one “Ihiochi” though this migration was embedded in a migration from Esan land.
Written By Osita Mordi
