The Uneme Age-Grades (II)

There were two broad categories of the age-grades in every Uneme community. This categorization was applicable to the male age-grades as it was to the females. The first main category comprised the senior sets and the second, the junior. With particular reference to the senior age-grades category, oral traditions collected recently have shown that each of the grades comprised no fewer than three age-sets. The names given to them varied, although their structures, compositions and functions were generally similar in nature, for instance the senior male age-sets. they are known in some sub groups of the Uneme, especially by the people of Uneme Aki-Osu as follows,

• the Edion-Iviuru
• the Edion-Ezigele
• the Edion-Useniughere

Similarly among the sub-group now called the Uneme Erhurun, the senior male-age-sets were referred to as

• the Edion-Ukpokpo
• the Edion-Evauru
• the Edion-Ezigele

In the case of those now called Uneme Nekhua, the three senior male age-sets under review are known as

• the Edion-Iviuru
• the Edion-Ezigele
• the Edion-Useniughere

Concerning the sub group now known as Uneme Oghomeze or Imiava, the three senior male age-sets being discussed continue to be referred to as

• the Ogobor
• the Oberua
• the Ukhiodeh

The above names adopted by the Uneme Oghomeze or Imiava people were similar to those adopted by their neighbours now known as the Uneme Udochi or Uzosi for each of their three sets of the senior male age-grades. There had, however, existed some slight differences between these two inter-related Uneme communities on this subject, especially at the level of the junior sets of their age-grades. One of such differences was the title-names of the leaders of each of the junior sets of their age-grades. This difference will be discussed in the appropriate sub section of this chapter.

Unlike in Uneme Udochi (Uzosi), however, in the community now known as Uneme Uzanu, the three senior male age-sets are refered

as

• the Oberua
• the Okhiode
• the Ogobor

In most of the Uneme communities, the oldest person in the most senior age grade set is referred to as Odio-Uneme, i.e the oldest Uneme person. His approval is required for all traditional activities.

Generally, those who who belonged to the following age sets Edion-Ivuru, Oberua, and the Ogobor were regarded as the most senior members of the senior age-grades of the Uneme. Their ages were put at fifty years and above. But one major exception amongst others, was the case of the members of the Edion-Ukpokpo in Uneme Erhurun, whose ages were fixed at seventy years and above.

It was indeed, the members of this age-set and those of the Edion-Ivuru that were entitled to wear the highly valued red caps in most Uneme villages and clans.

For the other age grades, these approximate ages may however not be very accurate for the members of the various age grades in Uneme Nekhua as a result of the difference in the selection process. two examples of these are the Edion-Ezigele and the Edion-Useniughere. Concerning the Edion-Ezigele age-sets especially those that emerged in the communities now known as the Uneme-Erhunun, Uneme Aki-Osu, and Uneme Nekhua,. during the period, the members are generally, not above fifty years.

In respect of Edion-Usenighere, however, especially those which came into being in Uneme Aki-Osu and Uneme Nekhua, during the period, members were generally between fifteen and twenty years. Below them, were the junior male age-sets. At the lowest rung of the ladder, were children of ages between six and seven. Like all the other age-sets in both the junior and senior categories, and of both sexes, members of this children age set, did perform certain rituals and rites connected with the Irhuamhi or the age-grade ceremonies. However, these ceremonies were organised in phases. Among the Uneme Erhunun community, for example, the first phase of the ceremonies was and is still known as the Osokhulun.

Osokhulun is the process of initiation of all male children between 6 and 7 into Uneme culture. This initiation is mandatory for every Uneme male born into the culture. The Osokhulun title gives an Uneme male an identity that transcends this present world. The Ezigelee age-grade and title taking ceremonies marked the second phase of the boys ascent into manhood in an Uneme community

Unlike in Erhunun, in some other Uneme communities, the process of transformation, to the senior male age-set, exceeded two ceremonial phases. In Uneme Nekhua, for example, no fewer than four of such junior age-sets were established and had to be compulsorily passed through, with the relevant rites , rituals and ceremonies performed. These junior male-age sets are;

• the Ainigenoya
• the Umareghe
• the Okharunmba
• the Umairogamhe

It is necessary to note that these junior age sets, like their counterparts in all the Uneme communities, were utilised by the elders and the title holders of the most senior grades for executing communal assignments. Because of their teenage nature and youthful endowment, the members were very active and energetic. thus, they represented the cream of the leadership of the future leadership of every Uneme.

As earlier noted, just as the male Uneme people had adapted to and developed both the junior and senior sets of their age grades, so did the women. Besides just as each of the various male categories of both the junior and senior age grades had different sets, so also the women. Moreveover the names by which these age grades were known varied from community to community. However it is possible to give three notable examples as follows;

• the Odion-Ikposo
• the Ikposo-Edion
• Igbidegwa

The Odion-Ikposo was the oldest woman in each of the villages and clan. She was usually selected from the apex age-set and titled society of every Uneme community. She was therefore the oldest surviving member of both her age set and titled society in each of the component Uneme communities.

The Uneme Age-grades before c.1370 A.D (I)

The term, ''Age-grade'' also known as age group may be defined as a system by which persons of relatively the same ages are selected and graded into a group. In essence, the main cultural parameter used for this form of grading is the chronological or biological ages of the persons concerned. In Uneme-Nekhua however, while the founding age groupings might have been based on this mode of grading., the process of selecting members of subsequent age groupings is based on grouping of the first sons of every wife of members of the same age grade into one age grade while the next set of sons are grouped into the next lower grade, the same happens to daughters of women in the same age grade.

It is important to note that this mode of grading cuts across sex, involving both Uneme men and women. This was a common feature of the sociopolitical culture of all Uneme Villages and Clans in Benin City during this period. This age-grade system was also a practice of other ‘Edoid’ communities and various other ethnic and sub-ethnic groups in Nigeria in the pre-colonial periods.

The Uneme people were able to revive and adapt this vital aspect of their culture which they had brought from their Edoid homeland in the Niger-Benue confluence to their new places of settlement in ancient Benin along with most of their pre-existing settlement patterns. They resuscitated this age-grade system and encouraged it to blossom in their emergent places of settlement before c.1370 A.D thus influencing surrounding communities.

The main reason for the retention and development of their age-grades system in Benin stemmed from the great value and importance, which they had continued to attach to this major institution in their socio-political culture. Other reasons concern the fact that the age-grades had continued amongst others to;

1. Allow for a much easier differentiation of the elders from the youths or children in each of the indigenous Uneme communities in Benin at the time;
2. Promote solidarity and the unity of members of each of the sets of the age-grades, through regular socio-political and allied cultural interactions between the members, especially as expressed in their constant inter-personal relations, official meetings, exchange of idea and experiences, and collectively solving certain problems common to the age-sets or to the entire Uneme community
3. Enable the heads of the various Uneme villages and clans in Benin at the time to know the numbers of the different sets of the age-grades existing at every given period in each of their communities, thus easing the problems of general identification, recognition, delegation and distribution of communal roles and duties among the diverse sets of the age-grades for the advancement and progress of the Uneme society; and
4. Encourage the grooming and graduation of new age sets to take on leadership responsibilities, after the passing away of the older sets, thus ensuring that no gap existed in the leadership and hierarchies in each of the component Uneme communities

Structure of Uneme Quarters, Kindreds, Villages and Clans before c.1370 A.D

Quarters - A quarter may be defined as a part of a village or town inhabited by a series of extended-families that derived their descent from a common great grandfather, who was related to the founder or leader of the kindred in which that quarter and others had emerged since their rise and development in the village or town.

Each of the component Uneme quarters in Benin was headed by its oldest man referred to as Odafe. He was accorded full honors and respects not only by the Edafe (heads of various extended families that make up the quarter), but also by the leaders of the numerous conjugal and nuclear-family lineages and their wives, children, brothers, sisters, e.t.c

Kindreds – Mr Hugo F. Marshall, one of the early colonial district officers, who had served in the Benin province during British Rule in Nigeria attempted to define the Kindred from his point of view.

It is difficult to give a definition of the Kindred, as it is merely a smaller edition of a village, and there is no hard and fast line by which a kindred can be distinguished from a village. The original distinction was probably geographical. As the original kindred which formed the village grew, there was a tendency for some families to move off and make a fresh settlement. They still regarded themselves as part of the original kindred, but in the course of time, they became a separate kindred but remained members of the same village.

The descriptive analysis of Mr Masrshall perfectly fits into the Uneme's conception of this vital component of their indigenous sociopolitical culture in this period highlighted in the header. Each of the Uneme kindreds in Benin was made up of several quarters whose early leaders had descended from a common ancestor. Like the Uneme extended-family units and quarters, each of their kindreds in Benin, was headed by the Odafe, who symbolised and epitomised the image of the ancestors of each of the kindreds. However the Odafe of every Uneme kindred in Benin was regarded as superior to those of the component extended-families and quarters not only in status, but also in terms of the socio-political power and authority, which they had wielded during the period.

Village - An assemblage of houses smaller than a town. It is also bigger and larger than a hamlet. Structurally every Uneme village, like other Edoid villages before and after c1370 A.D did comprise the family lineages, quarters and kindreds and was usually headed by the oldest man in the village called the Odion or Odio.

Clans -From Mr Marshall's report, this can be defined with the following composition and characteristics.

Each clan traces its descent from a common ancestor and is divided into villages, usually also having a common ancestor who in most cases was the founder of the Clan. The villages are divided into kindreds which are themselves again subdivided into quarters, compounds and family units.

It is not exactly known how many clans the people of Uneme were able to establish and develop in ancient Benin city during the period of their stay up to c1370 A.D. It is also difficult to determine the number of villages, which they founded in each of the clans during the period. Indeed both the Bini and Uneme oral traditions and related evidence on the subject are silent on this issues. but it is clear from the sources that the Uneme clans were independent of each other. The leaders and rulers of the villages were said to have respectfully responded to and acknowledged the authority of their clan heads.

The Crossing.

Family was everything, I understood that right from the days before we crossed the rivers to the new lands south of us. How did we know where to go? The Edafes had been guided by Osanobulah, so we trusted their leadership. We began the preparation to move, two new yam seasons before and I was not yet with child. The plan was to get to new lands before the next yam season.

Crossing was difficult, we didn't have much possessions, but we had enemies. Other tribes, wrongly assumed that we were bloodthirsty, so they were always on the offensive. Osanobulah gave us the wisdom of Iron, but we knew there was a huge price to pay.

My son was kidnapped right at the river, I quickly went into a trance. The Edion of my clan halted the party, no one was going to cross the river without the child. In my trance, I saw a picture of what my son could become, a fierce warrior who would one day bring the demise of the Uneme, if allowed to live amongst the other tribe. At the end of it, I was shown how this was to be prevented, We had to cross the river without him. No one could understand that command but the Edafe and Edions confirmed it, after days consulting Osanobulah.

As I sit in my house surrounded by my sons and daughters, I remember the days of old. My son who was kidnapped now an Elder of the clan. Family is everything, but even more importantly, it is Osanobulah who holds family together.

Socio-Political Culture before c.1370 A.D : Family

After the founding of Benin City by the Bini in about 900 A.D. The Uneme migrated there from the Niger-Benue Confluence area, bringing along their culture which was adapted to the Benin Environment. This post will be focused on the nature and structure of family.

Amongst the Uneme, the family is everything, while the individual is nothing irrespective of the power, influence and wealth that he or she may have acquired. When one is born into a family, nothing can change him or her from belonging to that family, not even death. This is because the spirit of the departed member of every family was believed to have evolved a way of returning to the family through the process of reincarnation

Clearly, the Uneme viewed Family as the foundation of society and culture. They regarded the family as the microcosm of both their macrosociety and culture. The main structure of the Uneme indigenous family system is classified into three main sub-structures

1. The conjugal-family

2. The nuclear-family

3. The extended-family

The conjugal family consisted of just the Husband and the Wife, While the nuclear includes children and extended includes all other relatives. Certain features differentiated the Uneme culturally and include the fact that;

• The membership of every Uneme family in Benin consisted of men, women and children united by bonds of marriage, blood or adoption.
• These various members of each Uneme family in Benin lived together under one roof, and thus continued as they had done in previous settlements, to constitute one corporate household.
• They usually communicated and sustained inter-personal interactions, through their various sociopolitical and techno-economic activities and related functions, which they performed daily in their diverse capacities, as husbands and wives, fathers and mothers, sons and daughters, e.t.c
• They also sustained and continued to develop such ties, through their common Uneme language, and other shared cultural values, including their indigenous religious beliefs and allied traditions and practices.

Every family in the Uneme community had the task of collectively moulding the character of its members right from their youth through adolescence up to maturity. One of the ways by which this was achieved had been through the inculcation in each member of the positive ethical values and traditions not only of the diverse conjugal and nuclear family units but also of the entire Uneme society. Notable amongst the Uneme ethical values are those relating to;

• Belief in the existence of the Supreme Being, Osanobula(h)
• Loyalty to, and absolute respect for the Edafe and Edion (heads of the various Uneme family lineages, compounds, quarters, kindreds, villages and clans )
• Respect for the laws, customs and traditions of neighbouring communities
• Confidence in self, in the entire Uneme society
• Honesty of purpose
• Self-discipline and control
• Tolerance and hardwork
• Adherence to the practice of being one's brother's keeper
• Responding positively and timely, to all Uneme communal duties and responsibilities
• Commitment to the progress, development, protection and well-being of Uneme society and culture
• Participation in all major festivals, rites, rituals and ceremonies, which are adapted to and developed by the Uneme people in Benin during the period.
• Strict adherence to the oath of confidentiality, which the Uneme people had taken (before their settling in Benin), not to divulge to non-Uneme people, the secret of the success of their indigenous iron technology.

New Theories of The Origin of Uneme People

There are two main theories which are related;

One, Origin in the hills of the Ancient Akoko-Edo area

Two, Origin in the North-East of the Niger-Benue Confluence Area

The Ancient Akoko-Edo area is situated in the south of the Niger-Benue Confluence. Its dominant geographical and environmental features had comprised of chains of ancient ridges of rugged rocky hills and caves, stretching across the length and breadth of what is now known as the Akoko-Edo LGA of the present Northern Edo State. The area is described as the ancestral homeland of all the sub-ethnic peoples who have been the speakers of the ancient language which is classified as Edoid. The Uneme people are one of those. The Edoid speaking people are classified into four sub-groups

• The South-Western Edoid - Eruwa, Isoko, Urhobo, Okpe, Uvbia
• The North-Central Edoid - Bini, Esan, Ora, Ghotuo, Yekhee, Ibie, Uneme, Ososo, Ate, Ikpeshi, Sasaru, Enwan, Okpella
• The North-Western Edoid - Akuku, Okpamheri, Okpe, Oloma, Ijagbe, Gbelebu, Uhobe, akotogbo, Iju-Osun, Epimi, Ishua, Iyayu-Idoani, Ukpe.
• The Delta Edoid - Degema, Egene, Epie-Atisa

The second theory poses instead an origin in the North-East of the Niger-Benue Confluence. this thesis also applies to most of the other indigenous ethnic peoples in present day Nigeria whose ancient languages and related cultural roots have been inter-linked with the ancient Nok culture and civilization. The Nok culture is described as one of the oldest and most sophisticated of the ancient cultures that had evolved and developed in what is now Nigeria in the period dating back to 1,000 BC.

Why These Theories Are Wrong.

There are many reasons why these old theories hold no water in determining the origin of the Uneme peoples. On the Origin of Heaven theory, it hasn't been scientifically proven that people were directly descended from heaven. There is really no other evidence that corresponds with this account.

The Theory of Ife origin claims that the Uneme have strong affinities with the Yoruba. As a matter of fact, the Uneme have not been known to be a branch of the Yoruba ethnic group nor were their ancestors known to have established autochthonous contacts with Ile-ife, dating back to Oduduwas time. There is no lingusitic links with Uneme and Yoruba. ''For languages to have historical connections, they must have either diffusional or genetic resemblance' neither of these exist between Uneme and Yoruba Languages.

Origin in Obadan

Obadan is a place near Benin-City. The theory states that the Uneme people descended from a group of blacksmiths who settled there after fleeing from the wrath of the ruling Oba at that time.

Reference

Bradbury, The Benin Kingdom and Edo-Speaking People of South-Western Nigeria
Harunah, A Cultural History of the Uneme

Migration from the Igun Area in Benin

The fourth theory of the origin of the Uneme people is one that speaks about the peoples derivation from the Igun or Idunmwigun-Ugboha area of Benin. This theory which stems from a Bini Oral tradition was made popular by certain scholars. But the Bini Oral traditions collected recently show that the Uneme did not originate from Benin. Their early contact with Benin is one of migration and re-settlement in the area. The period of their arrival in the area has been traced to the era of the Ogiso dynasty in Benin. Ere, the second Ogiso monarch in Benin who ruled from 925 A.D to 960 A.D was said to be the soveriegn on the throne when the migrant Uneme moved into the area. Like most other 'migrant-settlers' The Uneme were directed to occupy sites of their choice in the suburb of Benin-city.

With the passage of time, the Unemes distinguished themselves in the field of blacksmithing based on the use of their indigenous iron technology. During the period, only a few sub-groups in Benin area were able to practise the art of blacksmithing, for it was a rare and difficult art. Even more complex was the technology used for the exploration, exploitation and management of the metallurgical materials utilized for blacksmithing during the period.

It was against this background that the excellent leadership demonstrated by the Uneme settlers in the mentioned field, came to be deeply appreciated and respected by other groups in the area. The high quality and rich variety of the metal crafts produced by Uneme blacksmiths had equally earned the Uneme as a people regard and respect from their neighbours. This encouraged the Ogiso Ere to persuade the Uneme to move from the outskirts to the heart of the city, where he maintained close contact with the people. The new communities established by the Uneme in the Benin metropolis of that time were located in the Igun or Idunmwigun area, especially in Igun-Ugboha, Igun-Enyaanugie, Igun-Uselu, Igun-Adaha.

Reference

Egharevba, A Short History of Benin
Harunah, A Cultural History of the Uneme

Origin from a small district Between Lagos and Benin

This story claims that the 'Onemi' the name Uneme's were given by the propounder of this theory are a small tribe that inhabited a small district between Lagos and Benin, which they left early in the eighteenth century to escape the slave raids of the King of Edo. They joined with another tribe (probably Okpella) and crossed the River Niger. They lived on roots and by hunting, but lost so many men (probably at the hands of the original inhabitants) This made them cross the Niger again, but were driven out by the Fulani and finally, on the advent of the British, a section of the tribe crossed the river once more and settled in South Kabba. The Uneme tribe therefore is still divided.

Reference

Harunah, A Cultural History of the Uneme

Temple, Notes on The Tribes, Provinces, Emirates and States of the Northern Provinces of Nigeria

Ife origin

This is a popular theory which not only applies to Uneme, but to the whole 'Edo' peoples. It claims that the ancestors of the Uneme originated from Ile-Ife. It says that those known now as Uneme, trace their descent from Ile-Ife. Their great-grandfather who is among the founders of Ile-Ife, was called Oludare. He was a Blacksmith by occupation. Oludare was very stout, physically handsome and had a commanding appearance. Owing to his generosity, he was loved by all and sundry.

The theory then goes on to claim that the Uneme people in Ile-Ife later came into contact with ancient Benin and played significant roles in the early leadership politics that emerged in the area during the period.

This contact is said to have been established through the influence of Oranmiyan who was Oduduwa's son during the movement to establish leadership in the Kingdom of Benin from Ile-Ife. Oranmiyan is said to have included in his entourage, a very close friend called Ogundare, who was the son of the above named Oludare. They got to the Benin Kingdom in 1200 A.D, and then Prince Oranmiyan became the Oba of Benin. Not long after, Ogundare married Oranmiyan's sister, who gave birth to a baby boy, named Ogun, pronounced 'Igun' in Benin.

The story continues, It is said that at this time, the Benin People were very wicked and heartless. They committed lots of atrocities, killing people brutally for example. In view of these, the two friends, Oranmiyan and Ogundare decided to go back to Ile-Ife. When the Benin People heard of their plan to go back, they appealed strongly to them to stay, but the friends were bent on going. The Benin people finally realized that their attempts to persuade them was failing, so they specifically demanded that Ogundare should be left behind because of his rare and highly utilitarian metal craftwork. This art of Iron technology and the various metal crafts that were produced by operators of the blacksmithing industries especially for weapons of war were well value and appreciated by the Bini at the time that was why they insisted Ogundare stay behind. The Bini felt, that was the only way to protect Eweka, Oranmiyan's son who was to be left behind as Oba.

They then agreed to the plan. Oranmiyan went back to Ile-Ife while Ogundare and his entourage were left behind. When Eweka was mature, He was installed as Oba of Benin meanwhile, Ogun son of Ogundare was installed as Ogieniromo of Benin.

Soon after, Oba Eweka married a beautiful Bini damsel. She gave birth to a vey beautiful girl named Inemi which means 'It is not forbidden to have a female as one's first child' She had other children amongst whom are; Idu, Olumuza, Omorodion. Ogun on the other hand also got married to a lady who gave birth to a male child named Ogunola. Ogunola grew up to become very powerful. The Oba was impressed by Ogunola's power and physical handsomeness so He offered Ogunola his daughter Inemi for marriage. The Oba even nicknamed Ogunola as 'Egbuna. After they were married, Inemi got pregnant and because of the prevailing circumstances, (the need of an heir to the throne, seeing that Inemi could not ascend the throne, being female.) An oracle was consulted to predict the sex of the child/children expected. The oracle indicated that she had twin male children, this disturbed them greatly because it was still an abomination in Benin to have twins. They tried offering sacriices to appease the gods to change the outcome but to no avail.

When Inemi finally gave birth, to hide the identity of the twins, the Oba gave one of the boys to a female slave who had just given birth and took her own child for sacrifice. He warned the slave to take great care of the child and when he gets older, He would work in the palace.

The child left with Inemi was named Imiava by Ogun. Imiava means 'Twins' in Uneme. Inemi gave birth again, this time to a boy who they named, Okaku meaning literally that it is good to marry an honourable husband. The next child was also a boy, named after one of the Diviners as Akpero. After this, she had two other boys; Ozenua and Osorchinameh.

Basically, this theory says, the Uneme people come from Ogun's son, but the name 'Uneme' was adapted from Eweka's daughter's name Inemi.

Reference

Asimiafele, Unemhe: Our Heritage
Harunah, A Cultural History of the Uneme

Itegboje, The History and Tradition of Uneme

Origin from Heaven

This Theory claims that ancestors of The Uneme people came from Heaven..obviously. They were led by the one called Akpama, who would be 'Adam' in biblical terms. Osanobulah is the Uneme word for Supreme Deity or God. Akpama easily translates to 'First person to spring from Osanobulah' Akpama descended from heaven wearing a cloth with three colours, white, red and blue after a seven-day journey. He was said to have been aided by three threads, which served as a ladder for his descent. Osanobulah had given him seven items namely; alligator pepper, a clayball, a chameleon, fire, a sword, a tortoise and a black meteoric stone. He also received 'Eberumesah' which is said to be the aspect of Osanobulah responsible for the production of colours, protection, Invention and creativity.

So, the story continues. As Akpama was descending, towards the seventh hour, He threw the clayball on the surface of the water (Apparently earth must have been one watery ball) and then land began to spread. Then, he got the chameleon to step on the land, throwing it in a gentle manner, so that it didn't sink because the earth was still 'soft' After that, he threw the tortoise, unfortunately it's shell got cracked. Akpama himself then stepped out unto the land and placed the black stone at the centre of the earth. This was how he set up a forge with the fire which he had brought from heaven, serving as a main facilitator, of what later became Uneme's Blacksmithing Industry. Satisfied with everything, He then settled on the land and called it Igohigohmi, which means 'The Place of Joy'

Later on, Osanobulah sent down a female to help Akpama and to encourage through reproduction, the growth and expansion of Igohigohmi. They got together and had five sons and a daughter. Their names are listed as follows; Odion, Erhame, Iyiomhe, Uzannu, Imiava, and Edo. As the community further expanded, Edo is said to have produced the lineage of Ogiso, which in Uneme means, 'The Earthly King of the Spirit World that helps human beings relate with the other worlds'

Reference

Asimiafele, Unemhe: Our Heritage
Harunah, A Cultural History of the Uneme

Origins of Uneme peoples

Why is there a need to know about roots and culture? because, as an Igbo proverb says, 'He who does not know where the rain began to beat Him, will not know where He is going' I have no doubt that many of the problems we face as present day Africans can be attributed to not having a sense of origin like so many others do. Most of us only know about things after the 'White-Men' came.

The need for this is to correctly identify and authoritatively locate the roots of the Uneme People. These would take us back to years before 1370 A.D. So far the old theories which were established concerning the Uneme people are;

1. Origin from Heaven.
2. Ife Origin.
3. Origin from a small district between Lagos and Benin
4. Migration from the Igun area of Benin
5. Origin in Obadan near Benin.

I'm not going to go into what these different theories put forward at the moment, they are all interesting and I would post separately for each of them.

Now, I would introduce you to the New theories of Origins and Migrations of the Uneme. The New theory can be classified into two categories;

1. Origin in the hills of the ancient Akoko-Edo area
2. Origin in the North-East of the Niger-Benue Confluence area.