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