Deep in the central part of Edo State, within Igueben Local Government Area, lies a vibrant Esan community known as Ewossa — a town proud of its heritage, culture, and collective spirit. Ewossa represents one of the oldest and most united communities in Esanland, with a deep sense of identity that continues to thrive even in modern times.
Ewossa is officially recognized as Ward 9 under Igueben Local Government Area, Edo Central Senatorial District. It shares boundaries with Ekpon and other smaller surrounding villages within the Esan region.
Despite common misconceptions, Ewossa is not historically connected to the Benin Kingdom, but rather forms part of the independent Esan tribe, which developed its own governance and traditions long before colonial contact.
Ewossa is made up of different main quarters, each representing family lineages and traditional roots that define the town’s social structure:
Idumu-Ogo
Ikokogbe
Eguare
Ikekiala
Idumu-Agbor
Idumu-Egha
Idumu-Obo
Idumu-Oliha
Ujielu
Each quarter plays a role in community decision-making, festival organization, and youth development. Together, they form the core of Ewossa’s traditional administration.
At the head of the community stands the Onogie of Ewossa, who serves as the custodian of the town’s customs, values, and traditional laws. The Onogie’s palace is located in Eguare, which is considered the royal heart of Ewossa.
The Onogie is supported by a council of elders and titled chiefs who oversee peace, justice, and development at the local level. Community disputes, land issues, and cultural matters are resolved using traditional Esan systems of mediation that emphasize dialogue, respect, and fairness.
Ewossa’s history reflects the deep roots of the Esan ethnic nation — a people known for self-governance, communal strength, and respect for ancestral traditions.
Unlike some Esan towns that trace origin stories to Benin migrations, Ewossa’s oral history speaks of an indigenous Esan lineage, with its own founding ancestors who established the settlement on fertile lands ideal for farming and living in harmony with nature.
Over the centuries, Ewossa has maintained a reputation for hospitality, peaceful coexistence, and resilience in times of change.
Agriculture remains the mainstay of Ewossa’s local economy. The people are predominantly farmers, cultivating crops such as:
Yam
Cassava
Maize
Plantain
Palm produce
Vegetables and cocoyam
Market days are lively, with traders from nearby communities coming to exchange goods, produce, and cultural stories. The youth also engage in craftwork, transportation, and small-scale business.
Ewossa values education highly. The community has several primary and secondary schools serving both local pupils and students from neighbouring areas. Over the years, educated sons and daughters of Ewossa — many now living in urban cities and abroad — have contributed to school renovations, scholarships, and youth empowerment programs.
Recent initiatives by private individuals and NGOs continue to support education and healthcare access, showing that Ewossa’s progress is driven by its people.
Ewossa’s cultural life is rich and colorful, with traditional ceremonies marking various stages of life and community events. Among the most important are:
Igue Festival – Celebrated annually to mark the end of the year and purification of the land.
New Yam Festival – A harvest celebration showing gratitude to the gods for bountiful produce.
Age-grade ceremonies – Recognizing transitions from youth to adulthood and community service.
Traditional dances, songs, and masquerades add rhythm and colour to Ewossa’s festivals, attracting indigenes from across Nigeria and the diaspora.
While Christianity has become dominant, traditional beliefs still hold symbolic importance. Ancestral worship, moral codes, and respect for elders remain vital in maintaining social harmony. Many families blend traditional rites with modern faith practices.
Today, Ewossa continues to grow with improved road access, better schools, and new social projects supported by indigenes both at home and abroad. The Ewossa Development Association (EDA), along with local youth and women’s groups, plays a key role in uniting the community and promoting grassroots progress.
Ewossa sons and daughters in the diaspora often return during festive periods, bringing not only gifts but also knowledge, resources, and investments aimed at uplifting the town’s living standards.
As part of the broader Esan cultural family, Ewossa shares language, traditional values, and ancestral pride with other Esan towns such as Ekpon, Igueben, and Uromi.
However, Ewossa maintains its distinct identity, proud dialect, and historical independence — qualities that make it one of the most respected towns in Esanland.
This detailed historical and cultural account of Ewossa was written by Imhona Michael Odigie, an indigene of Ewossa community, proudly from Idumu-Ogo Quarter.
Imhona Michael Odigie is deeply passionate about preserving Esan history, promoting community awareness, and documenting cultural heritage for future generations. His writings focus on storytelling that connects the roots of Esan identity with modern development in Edo State and across Nigeria.
Through research, personal experience, and firsthand knowledge, he continues to shed light on the traditions, values, and progress of the Ewossa people — ensuring that the rich history of Ward 9, Igueben LGA, remains alive for indigenes at home and abroad.
In a dramatic turn of events at the Federal High Court, Abuja, the leader of the Indigenous People of Biafra (IPOB), Nnamdi Kanu, has disengaged his entire defence legal team and opted to handle his case personally. The decision came during Thursday’s court session, shortly before the continuation of his terrorism-related trial. His former lead counsel, Kanu Agabi (SAN), informed the court that his client had chosen to represent himself. “A number of voices have been defending Nnamdi, and he has decided to conduct his defence by himself,” Agabi stated. “We respect his decision and wish him well.” Following this announcement, the legal representatives formally withdrew from the case and left the courtroom. Ongoing Trial and Medical Evaluation Kanu has been standing trial since 2015 on multiple charges bordering on terrorism and calls for the secession of Nigeria’s South-East region. His ongoing detention and trial have sparked wide national and international attention. The court was set to hear the opening of the defence proceedings when the sudden disengagement occurred. Reports suggest that the move might cause delays as Kanu decides whether to continue representing himself or appoint a new legal team later. Prior to this development, Kanu’s lawyers had applied for his transfer to the National Hospital Abuja, citing medical reasons. However, a panel set up by the Nigerian Medical Association (NMA) later certified him fit for trial after an independent medical examination. Possible Change in Legal Strategy Kanu had also filed a motion naming several government and security officials as potential witnesses in his defence, indicating that he intends to take an active role in his case. This latest move has raised fresh speculation about internal disagreements and possible changes in legal strategy. As of press time, no official statement has been released by the IPOB leader or his representatives explaining the reason behind the decision.
Deep in the central part of Edo State, within Igueben Local Government Area, lies a vibrant Esan community known as Ewossa — a town proud of its heritage, culture, and collective spirit. Ewossa represents one of the oldest and most united communities in Esanland, with a deep sense of identity that continues to thrive even in modern times. 📍 Location and Political Division Ewossa is officially recognized as Ward 9 under Igueben Local Government Area, Edo Central Senatorial District. It shares boundaries with Ekpon and other smaller surrounding villages within the Esan region. Despite common misconceptions, Ewossa is not historically connected to the Benin Kingdom, but rather forms part of the independent Esan tribe, which developed its own governance and traditions long before colonial contact. 🏘️ Quarters and Community Structure Ewossa is made up of different main quarters, each representing family lineages and traditional roots that define the town’s social structure: Idumu-Ogo Ikokogbe Eguare Ikekiala Idumu-Agbor Idumu-Egha Idumu-Obo Idumu-Oliha Ujielu Each quarter plays a role in community decision-making, festival organization, and youth development. Together, they form the core of Ewossa’s traditional administration. 👑 Traditional Leadership At the head of the community stands the Onogie of Ewossa, who serves as the custodian of the town’s customs, values, and traditional laws. The Onogie’s palace is located in Eguare, which is considered the royal heart of Ewossa. The Onogie is supported by a council of elders and titled chiefs who oversee peace, justice, and development at the local level. Community disputes, land issues, and cultural matters are resolved using traditional Esan systems of mediation that emphasize dialogue, respect, and fairness. 🪶 History and Heritage Ewossa’s history reflects the deep roots of the Esan ethnic nation — a people known for self-governance, communal strength, and respect for ancestral traditions. Unlike some Esan towns that trace origin stories to Benin migrations, Ewossa’s oral history speaks of an indigenous Esan lineage, with its own founding ancestors who established the settlement on fertile lands ideal for farming and living in harmony with nature. Over the centuries, Ewossa has maintained a reputation for hospitality, peaceful coexistence, and resilience in times of change. 🌾 Economy and Occupation Agriculture remains the mainstay of Ewossa’s local economy. The people are predominantly farmers, cultivating crops such as: Yam Cassava Maize Plantain Palm produce Vegetables and cocoyam Market days are lively, with traders from nearby communities coming to exchange goods, produce, and cultural stories. The youth also engage in craftwork, transportation, and small-scale business. 🏫 Education and Youth Development Ewossa values education highly. The community has several primary and secondary schools serving both local pupils and students from neighbouring areas. Over the years, educated sons and daughters of Ewossa — many now living in urban cities and abroad — have contributed to school renovations, scholarships, and youth empowerment programs. Recent initiatives by private individuals and NGOs continue to support education and healthcare access, showing that Ewossa’s progress is driven by its people. 🎭 Festivals and Cultural Identity Ewossa’s cultural life is rich and colorful, with traditional ceremonies marking various stages of life and community events. Among the most important are: Igue Festival – Celebrated annually to mark the end of the year and purification of the land. New Yam Festival – A harvest celebration showing gratitude to the gods for bountiful produce. Age-grade ceremonies – Recognizing transitions from youth to adulthood and community service. Traditional dances, songs, and masquerades add rhythm and colour to Ewossa’s festivals, attracting indigenes from across Nigeria and the diaspora. 💫 Religion and Beliefs While Christianity has become dominant, traditional beliefs still hold symbolic importance. Ancestral worship, moral codes, and respect for elders remain vital in maintaining social harmony. Many families blend traditional rites with modern faith practices. 🌍 Modern Development and Diaspora Involvement Today, Ewossa continues to grow with improved road access, better schools, and new social projects supported by indigenes both at home and abroad. The Ewossa Development Association (EDA), along with local youth and women’s groups, plays a key role in uniting the community and promoting grassroots progress. Ewossa sons and daughters in the diaspora often return during festive periods, bringing not only gifts but also knowledge, resources, and investments aimed at uplifting the town’s living standards. 💬 Ewossa’s Place in Esanland As part of the broader Esan cultural family, Ewossa shares language, traditional values, and ancestral pride with other Esan towns such as Ekpon, Igueben, and Uromi. However, Ewossa maintains its distinct identity, proud dialect, and historical independence — qualities that make it one of the most respected towns in Esanland. ✍️ About the Writer This detailed historical and cultural account of Ewossa was written by Imhona Michael Odigie, an indigene of Ewossa community, proudly from Idumu-Ogo Quarter. Imhona Michael Odigie is deeply passionate about preserving Esan history, promoting community awareness, and documenting cultural heritage for future generations. His writings focus on storytelling that connects the roots of Esan identity with modern development in Edo State and across Nigeria. Through research, personal experience, and firsthand knowledge, he continues to shed light on the traditions, values, and progress of the Ewossa people — ensuring that the rich history of Ward 9, Igueben LGA, remains alive for indigenes at home and abroad.
Global energy major BP published its latest energy outlook, signalling a significant revision: the company now expects global oil demand to continue increasing until 2030, rather than peaking this year as earlier projected. Key Takeaways BP’s revised “Current Trajectory” scenario predicts world oil demand reaching about 103.4 million barrels per day (bpd) by 2030, up from previous expectations that demand might peak sooner. The adjustment reflects slower gains in energy efficiency and delayed widespread adoption of renewables, according to the company. In its “Below 2-Degrees” scenario (aligned with climate goals), demand could peak in 2025 at ~102.2 million bpd and then fall to ~83 million bpd by 2050 — but that path depends on major policy shifts and technology. BP sees natural gas demand growing ~20% by 2040 in the scenario it deems most likely. Why It Matters For global business: This signals that major energy players are still banking on fossil fuels for at least the next five years, which affects investment decisions, infrastructure build-out and supply chains. For Nigeria and oil-exporting economies: Continued demand gives room to invest in upstream production, export capacity and partner with oil majors, although much depends on cost, environment and regulation. For investors: The outlook may encourage continued investment in oil & gas assets, but also raises questions about whether capital is being allocated optimally for the transition to clean energy. For GistVibes readers: This story gives a vantage into how the global energy shift affects Africa, Nigeria’s oil sector, local jobs, and long-term government revenue planning. Risks & Watch-Points Forecasts are only as good as assumptions — the pace of renewables, policy changes, demand destruction (e.g., from EV adoption) could accelerate, invalidating current expectations. If oil demand remains elevated, yet production fails to grow accordingly, prices could spike — good in short term for exporters, but risk for importers and inflation globally. Environmental risk: Countries investing now in oil may face stranded-asset risk if the transition accelerates faster than anticipated. For Nigeria: Focus must be on cost competitiveness, local content, environmental compliance — not just chasing production numbers. What to Watch How much NPDC, NNPC Nigeria or other national oil companies adjust their long-term plans based on BP’s revised outlook. New deals or infrastructure build-outs by oil majors in Africa or the Middle East in response to extended oil demand. Shifts in investment flows away from renewables toward oil/gas if expectation of demand remains strong. Policy/regulatory responses: Will governments extend incentives for fossil fuel investment or accelerate moves toward transition? Conclusion BP’s revised outlook — projecting that oil demand will rise until 2030 — underlines the complexity of the energy transition. While clean energy narratives remain dominant, the reality of global supply and demand dynamics suggests fossil fuels still have a major role to play in the near term. For Nigeria and other oil-exporting countries, the window remains open to benefit — but only if reforms, infrastructure and global competitiveness are in place. For GistVibes readers, this is a business story with local implications: jobs, revenue, investments and policy.
INTRODUCTION Among the ancient tribes that shaped Nigeria’s cultural identity, few can rival the Esan people of Edo State — a community known for discipline, intellectualism, rich culture, and deep spiritual heritage. The Esan Tribe, sometimes mispronounced as Ishan by early Europeans, represents one of the strongest pillars of the old Edo civilization. From the sacred forests of Ewossa, Ekpon, Irrua, Ewohimi, Uromi, and Ekpoma to the bustling towns of Ubiaja, Igueben, and Oria, the Esan land (Esanland) tells a powerful story — of migration, freedom, resistance, and pride. But to truly understand Esan history, one must trace the roots back to the heart of the ancient Benin Empire, and how that empire’s internal conflicts gave birth to new independent Edo-speaking nations. 🏰 THE ORIGINS — ESCAPE FROM TYRANNY Historical accounts and oral traditions agree that the Esan people originated from migrant Edo (Benin) settlers who fled the old Benin Kingdom around the 15th century. During that time, some Obas (Benin kings) became increasingly authoritarian, imposing heavy labor, military conscription, and excessive tributes. The harsh conditions forced many families, warriors, hunters, and priests to flee eastward into the forests seeking peace and autonomy. These migrants established new communities in the highlands — the present-day Esanland. The word “Esan” itself evolved from the Benin term “E san fian”, meaning “They have fled.” But this was no act of cowardice — it was an act of defiance and courage, the birth of a free people determined to live by their own laws. ⚖️ THE STRUCTURE OF ESAN SOCIETY The Esan people built an organized and democratic system. Each settlement became a kingdom led by an Onojie (King), supported by councils of elders and chiefs. These Onojies were not absolute rulers like the Oba of Benin — they ruled through consensus, spiritual guidance, and moral authority. Each Esan kingdom — from Uromi to Ewohimi, Ekpoma, Ewossa, Ekpon, and Igueben — maintained internal independence, but they shared language, culture, and blood ties. This structure made Esanland one of the most stable pre-colonial societies in southern Nigeria. ⚔️ THE BENIN CONNECTION — BLOOD, WAR, AND ALLIANCE Despite their separation, Esan and Benin remained connected by blood and heritage. Many Esan Onojies were descendants of Benin princes, while others maintained friendly alliances through trade and marriage. During wars, Esan warriors often came to Benin’s aid — notably during conflicts against invaders from the north and neighboring Yoruba territories. However, this relationship was complex. Some Obas tried to reassert dominance over Esanland, leading to several wars. Yet the Esan always defended their autonomy fiercely, earning a reputation as fearless and loyal fighters. The Benin monarchy eventually respected Esan independence — understanding that Esanland’s loyalty came not from fear, but from kinship and honor. 🌾 LIFE AND CULTURE IN ESANLAND The Esan people are predominantly farmers, hunters, blacksmiths, and weavers. The fertile lands and rolling hills made agriculture the backbone of their economy. Crops like yam, cassava, cocoyam, maize, and palm produce sustained families and communities for centuries. Esan culture values hard work, integrity, and communal living. In every Esan town, from Idumuogo in Ewossa to Eguare in Ekpoma, neighbors treat one another as family. Respect for elders and ancestral heritage is deeply rooted in their worldview. 💫 SPIRITUAL LIFE AND RELIGIOUS BELIEFS Spirituality in Esanland is sacred, orderly, and symbolic. The supreme being, Osenobulua, is seen as the creator of all life — benevolent but just. Every Esan person is believed to have a guardian spirit called Ehi, which connects them to the ancestors and the divine. Families maintain shrines called Ukhure, where ancestral offerings and prayers are made. Traditional festivals like Ihuen, Ewere, and Iruen reflect gratitude, purification, and renewal. They include dancing, drumming, masquerades, and sacrifices that celebrate life and honor the spirits. 🏡 THE ROLE OF WOMEN IN ESAN SOCIETY Women play vital roles in Esan culture. They are not just homemakers but community builders, traders, and priestesses. In ancient Esanland, women organized market systems, led fertility rituals, and influenced political decisions. The Omu Esan (queen mother) held spiritual power and was regarded as the custodian of peace and prosperity. Even today, Esan women continue this legacy of strength — dominating education, healthcare, and politics within Edo State and beyond. 🎓 EDUCATION AND INTELLECTUALISM One of the most remarkable aspects of Esan identity is their love for education. From the early 20th century, Esanland produced some of Nigeria’s most accomplished scholars, teachers, and administrators. Names like Prof. Ambrose Alli, Chief Tony Anenih, Chief Tom Ikimi, and Dr. Christopher Okojie are remembered for their leadership and impact on Nigerian development. Education, for the Esan, is not just a pursuit of knowledge — it is a symbol of freedom and civilization. 🌐 LINKING ESAN WITH OTHER EDO-SPEAKING PEOPLES While Esan people developed their own unique identity, they are part of a greater Edo-speaking family — a linguistic and cultural network that includes Benin (Edo proper), Afemai (Etsako), Ora (Owan), and Akoko-Edo. Each group shares common Edoid language roots, belief systems, and historical ties to the ancient Benin civilization. However, Esan’s difference lies in their early independence and resistance, making them the only Edo-speaking group that built a confederation outside Benin’s direct control. Thus, the Esan story becomes a mirror — showing how freedom and unity can coexist with respect for tradition. 🕊️ COLONIALISM AND MODERNIZATION The coming of the British in the late 19th century changed everything. Colonial officers imposed taxes, Christianity, and foreign laws that weakened traditional institutions. Some Onojies resisted — notably in Uromi and Ewohimi, where battles were fought to defend Esan sovereignty. However, Esan resilience prevailed. The people embraced Western education while retaining their traditions — blending modern governance with ancient wisdom. This balance explains why Esanland remains one of the most peaceful, educated, and progressive regions in Nigeria today. 🔥 THE MODERN ESAN IDENTITY In today’s Nigeria, the Esan Tribe stands out for their unity, intellect, and leadership. They occupy key positions in politics, academia, and entertainment. Esan youths are reviving traditional music, attire, and proverbs — while promoting tourism through cultural festivals and social media movements like #ProudlyEsan. Towns like Ewossa, Igueben, Ekpon, Ewohimi and Other parts of Esan maintain their strong sense of brotherhood and pride, showing that the spirit of their ancestors still lives on. 🏘️ MAJOR COMMUNITIES AND KINGDOMS IN ESANLAND Esanland is divided into five major Local Government Areas (LGAs) — each made up of ancient kingdoms, towns, and villages with rich traditions and unique dialects. Despite modernization, these communities maintain their traditional rulership and cultural identity under their various Onojies (Kings). Below is a detailed list of the key Esan communities and towns: 1️⃣ Esan Central Local Government Area Headquarters: Irrua Prominent Onojie: His Royal Highness Alhaji William Momodu II (Ojirrua of Irrua) Major Communities and Towns: Irrua (Eguare Irrua) Ebelle Ewu Opoji Ugbegun Ugbegun-Eguare Igueben (partially connected) Ujemen Urohi Idumoza Eko Amahor Opoji-Eguare Afuda Cultural Note: Esan Central is known for its annual Irrua Eguare Festival and for producing some of Esanland’s most respected traditional rulers and scholars. 2️⃣ Esan North-East Local Government Area Headquarters: Uromi Prominent Onojie: HRH Anslem Aidenojie II (Ojuromi of Uromi) Major Communities and Towns: Uromi (Eguare Uromi) Uzea Uwalor Arue Amedokhian Eror Efandion Ugboha Uromi-Uzea Axis Amedeokhian Ebhoyi Ebhoiyi Cultural Note: Uromi remains one of the largest and most politically influential Esan kingdoms, known for courageous warriors, high literacy rate, and activism. 3️⃣ Esan South-East Local Government Area Headquarters: Ubiaja Prominent Onojie: HRH Zaiki Aidenojie (Onojie of Ubiaja) Major Communities and Towns: Ubiaja (Eguare Ubiaja) Ewohimi Ewatto Ohordua Emu Inyenlen Okhuessan Idumebo Igueben (border area) Udo Ugbegun axis Cultural Note: This region is rich in ancient shrines, blacksmithing, and herbal medicine traditions. Ewohimi and Ewatto are famous for spiritual fortitude and historic temples. 4️⃣ Esan West Local Government Area Headquarters: Ekpoma Prominent Onojie: HRH Anthony Abumere II (Onojie of Ekpoma) Major Communities and Towns: Ekpoma (Eguare Ekpoma) Iruekpen Ujoelen Ihumudumu Urohi Eguare Ujemen Irua-Ujemen Emuhi Ukhun Illeh Idoa Ugbegun-Ujiogba Cultural Note: Home to Ambrose Alli University (AAU), Ekpoma is the educational hub of Esanland and a melting pot of traditional and modern lifestyles. 5️⃣ Igueben Local Government Area Headquarters: Igueben Town Prominent Onojie: HRH Ehizogie Eluojerior I (Onojie of Igueben) Major Communities and Towns: Igueben (Eguare Igueben) Ewossa Ekpon Ugun Amahor Idumeka Egbiki Ebelle Afuda Ogwa Ujiogba Cultural Note: Igueben is regarded as the gateway to Esanland, sharing boundaries with Delta and Benin territories. Towns like Ewossa and Ekpon are known for their unity, deep ancestral spirituality, and long-standing independence from Benin rule. 🗺️ OTHER MINOR AND BORDER COMMUNITIES Beyond the five LGAs, Esan people can also be found in border towns such as: Igueben-Ugbegun Axis (Edo Central–South boundary) Ugbegun-Okhuesan Forest Belt Esan settlements in Edo North and Delta borders Some Esan families migrated to areas like Agbor, Idumuje, and Umunede (Delta State) — preserving their Esan surnames, language, and culture despite relocation. 📖 ABOUT THE WRITER This detailed historical record was written by IMHONA MICHAEL ODIGIE, an indigene of Ewossa (Idumuogo Quarter), Igueben Local Government, Edo State. He is dedicated to preserving the authentic oral and written heritage of the Esan people and promoting Edo unity through education, research, and storytelling. 📜 CONCLUSION The Esan story is more than history — it’s a legacy of freedom, knowledge, and pride. Born from migration and struggle, refined by wisdom, and strengthened by culture, the Esan people continue to inspire generations within and beyond Edo State. Their secret lies not in their past alone, but in their ability to honor their roots while embracing the future — standing tall as one of Africa’s most intelligent and peaceful tribes.
Meta (formerly Facebook) is stepping deeper into the AI world with a bold new tool — AI Avatar Studio. This innovation will allow creators, influencers, and even small business owners to design lifelike digital versions of themselves for Instagram, WhatsApp, and Messenger. 🎨 The Power of Digital Twins With this tool, creators can upload selfies or short videos, and Meta’s AI system will instantly generate realistic 3D avatars that move, talk, and mimic their expressions. These avatars can be used in Reels, stories, video calls, and even automated customer chats. Imagine recording one video and letting your AI clone respond to fans or clients in real time — that’s Meta’s vision for the future of creator content. 💬 Features Designed for Engagement Voice cloning for realistic sound. Custom outfits and backgrounds for branding. Emotional expressions powered by Meta’s LLaMA 3 AI model. Cross-app support — use one avatar across Instagram, Messenger, and WhatsApp. 💼 Business and Creator Benefits This new feature opens endless possibilities for creators. Influencers can scale their presence, businesses can maintain customer engagement 24/7, and advertisers can generate video ads using virtual representatives instead of expensive filming setups. It’s Meta’s way of merging social networking with generative AI — and it could change how people interact online. 🌐 Privacy Concerns and Ethical Talk While the feature excites many, privacy experts warn that avatar misuse (like deepfakes) might become a challenge. Meta says it’s introducing strict verification tools to ensure authenticity. 🚀 The Future of AI Identity Meta aims to make the avatar ecosystem as natural as chatting with a friend. Over time, users could build entire “AI versions” of themselves that live across the metaverse — working, chatting, and entertaining on their behalf.
Reporting From GistVibes
The Igbabonelimi dance stands today as one of the most iconic and spiritually symbolic performances in the Esan tribe of Edo State, Nigeria. To the Esan people, it is not merely a dance; it is a bridge between the living and the ancestors, a cultural expression of grace, agility, and divine communion. The dance captures the heart of Esan identity, combining ritual, music, discipline, and spirituality into one timeless performance that has endured across centuries. Origins and Historical Roots The Igbabonelimi dance originated from the central Esan region, particularly among the communities of Uromi, Ekpoma, and Irrua, and later spread across other Esan towns. The name “Igbabonelimi” translates literally to “Dance of the Spirit” — from the Esan words Igbabo (to dance), Eni (person/spirit), and Limi (inside or within). This meaning emphasizes that the performance is not just for entertainment, but a sacred act where the spirit dances through the body of the performer. Traditionally, the Igbabonelimi dance is performed by a guild of initiated acrobats and spiritual dancers. Each performer undergoes ritual purification and training before being admitted into the group. The initiation process is kept secret and is considered sacred, symbolizing one’s readiness to channel ancestral energy and spiritual rhythm through dance. In ancient Esan communities, this dance was performed during festivals, coronations, funerals of titled elders, and harvest celebrations, particularly when the land had yielded abundantly. It was seen as an offering to the gods — a way to show gratitude and invite continued blessings. The Spiritual Meaning Behind the Dance Igbabonelimi is deeply spiritual. The dancers, covered in masks and elaborate costumes made of raffia, leather, and native fabrics, represent ancestral spirits who come to commune with the living. Their movements — swift, acrobatic, and gravity-defying — symbolize the unseen connection between man and the metaphysical world. When the Igbabonelimi troupe performs, it is believed that spirits descend to bless the land. The whirling motions and backflips are not just artistry — they are coded language between the performers and the deities. Every movement has meaning: The somersault signifies rebirth and continuity of life. The back-flip is a gesture of spiritual strength and balance. The kneeling pose symbolizes humility before the ancestors. The rapid spinning signifies communication with the divine realm. For centuries, elders have described Igbabonelimi as a “dance of discipline and reverence,” performed only by those whose hearts are pure and minds are clear. Training and Initiation To become an Igbabonelimi dancer is no small task. The process involves spiritual cleansing, physical conditioning, and moral instruction. Young men, and sometimes young women, begin their training under experienced elders known as the “Ohen Igbabonelimi” — the priest or master of the dance. They are taught the rhythm of the drum, the meaning of each gesture, and the endurance to sustain acrobatic sequences for long hours. Training also includes lessons on Esan oral history, respect for elders, and community values. A dancer who misbehaves or brings shame to the group is believed to offend the spirits, and rituals of appeasement are required to restore balance. Costumes, Music, and Symbolism The costume of an Igbabonelimi dancer is an essential part of the ritual. The outfit usually includes: A full-body raffia covering symbolizing purity and anonymity. Animal skins or cowries, representing strength and spiritual wealth. Face masks with carved wooden expressions — often painted in white, red, and black, representing the balance of life and death, purity and power. Bells and anklets, which ring to announce the spirit’s presence as the dancer moves. The music is provided by traditional drums (ekpala, ikiriko, and agba), wooden clappers, and flutes. The drummers are highly skilled and communicate directly with the dancers through rhythm. Each beat signals a movement, flip, or pose — a dialogue between drum and body. Cultural Role and Social Importance Beyond spirituality, the Igbabonelimi dance serves as a cultural school for Esan youth. It teaches respect, discipline, endurance, and coordination. The dance troupe often travels from community to community during festivals, serving as entertainers and cultural ambassadors. In traditional Esan society, being part of the Igbabonelimi was a mark of honor and masculinity. It demonstrated one’s agility, courage, and devotion to ancestral customs. Even today, the dance remains a major feature during Esan Day Celebrations, Edo State cultural festivals, and national arts carnivals. Modern Evolution and Global Recognition As modernization swept through Nigeria, the Igbabonelimi dance faced challenges — urban migration, Western influence, and religious changes reduced participation. However, cultural preservation groups, Esan community unions, and schools have revived it through stage performances, cultural troupes, and tourism showcases. Today, Igbabonelimi is performed not just in Esanland, but across Nigeria and abroad — including cultural expos in London, Paris, and New York, where the Esan diaspora proudly displays their heritage. The dance has also inspired modern choreography, influencing Nigerian acrobatic troupes, music videos, and stage arts. Relationship with Other Edo-Speaking Cultures Though unique to Esan, the Igbabonelimi shares spiritual kinship with other Edo-speaking peoples. Among the Benin, similar masquerades called Igue and Ekpo represent ancestral spirits. The Afemai (Etsako) people have the Agbebaku dance, also emphasizing physical agility and ancestral reverence. In Ora and Akoko-Edo, the Igbele masquerades perform acrobatic sequences during new-yam festivals. These connections show that all Edo peoples share a deep spiritual philosophy — that dance is not just movement, but the soul expressing life. Communities Where Igbabonelimi Thrives Some of the most notable Esan communities known for practicing the Igbabonelimi dance include: Uromi Ekpoma Irrua Ewu Ewohimi Ewatto Igueben Ohordua Ugbegun Ubiaja Emuhi Ewossa Ekpon Ebelle Opoji Each of these communities has distinct variations of the Igbabonelimi — in costume design, drum rhythm, and ritual pattern — but the spiritual purpose remains constant: honoring the ancestors through movement. Preservation and Future of Igbabonelimi Efforts are underway to document and preserve this dance form. The Edo State Ministry of Arts, Culture and Tourism has listed Igbabonelimi as an intangible cultural heritage, while Esan cultural scholars advocate for its inclusion in Nigeria’s UNESCO heritage nominations. Local youth groups and schools in Esanland now include Igbabonelimi in cultural days, ensuring that new generations continue to learn the art. For Esan people in the diaspora, the dance remains a connection to home — a reminder of where rhythm meets spirituality. Conclusion The Igbabonelimi dance is more than acrobatics — it is the living heartbeat of the Esan nation. Every flip, every drumbeat, every masked figure is a testimony to centuries of culture, faith, and creativity. In its rhythm lies the message of Esan ancestors: “We dance because the spirit within us never dies.”
In a strong push toward bridging Nigeria’s digital divide, the First Lady of Nigeria, Senator Oluremi Tinubu, officially commissioned a state-of-the-art Digital Learning Centre (DLC) at Ujabhole Grammar School in Irrua, Esan Central Local Government Area of Edo State. The event took place this past Saturday and is part of a broader national initiative to equip students and teachers with the tools needed for the 21st-century knowledge economy. Speaking from the site, Tinubu emphasized that the digital centre is not just about computers or internet access, but about opportunity and inclusion. She said this facility marks a critical step in making sure that young Nigerians — particularly those in under-served regions — can access world-class digital training, e-learning resources and interactive platforms. A Nationwide Initiative The commissioning comes amid a nationwide rollout by the National Information Technology Development Agency (NITDA) aimed at setting up hundreds of these centres across Nigeria. According to agency figures, 296 digital learning centres have already been established, with an additional 148 expected to go live before the end of the year — working toward a total target of 592 by 2027. In this light, the Ujabhole centre becomes part of a larger systemic effort to transform Nigeria’s educational infrastructure. Local Impact in Edo State At the ceremony in Edo, the state’s First Lady representative, Mrs. Edesili Okpebholo Anani, described the centre as a tangible reflection of the “Renewed Hope Initiative” of the state government, underlining the administration’s dedication to improving educational access through technology. The principal of Ujabhole Grammar School, Mr. Asemote Wisdom, expressed gratitude on behalf of the students and teachers, saying the facility will dramatically enhance digital literacy, foster creativity and open pathways to innovation and entrepreneurship. What Students Are Saying Students from the school were visibly excited. Three of them — Ohue Gift, Ekujuvwevwo Reality and Omoriawo Destiny — spoke of how the new centre will allow them to engage in online learning, research, and digital projects in ways they previously thought impossible. They felt this investment sends a strong message: “We matter. We can compete globally.” Why This Matters – Digital inclusion: In many parts of Nigeria, students still rely on outdated facilities or lack access to the internet entirely. A dedicated digital centre levels the playing field. – Teacher empowerment: With access to digital tools and modern e-learning platforms, teachers are better positioned to deliver high-quality instruction and stay up to date. – Future readiness: For students, technical skills aren’t optional — they are essential. The centre positions them for future studies, jobs, or entrepreneurial paths. – Regional example: For Edo State and the Esan Central region in particular, this project can serve as a model for similar upgrades across secondary schools in Nigeria. Challenges & What to Watch However, establishing the centre is only the first step. The real test will be in how well it is maintained and how much it is used. Key issues include: Ensuring consistent power supply, internet connectivity and technical support. Integrating the facility into the school’s curriculum — ensuring every student uses it, not just a few. Measuring impact: Will exam scores improve? Will more students proceed to STEM courses or digital careers? Scaling up: Can the model in Edo be replicated cost-efficiently across other states? Conclusion The launch of the digital learning centre at Ujabhole Grammar School is a welcome milestone for Nigeria’s education sector. It shows a commitment to giving students real tools for the digital age. For the GistVibes reader, it’s a story of empowerment, infrastructure and hope for the younger generation. The next chapters will matter: how this resource is used, how outcomes improve, and whether it becomes a blueprint for broader change.
