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

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