Unuamen, Nigeria

The traditional head of Unuame is the "Okao of unuame",[24] a recognised chieftaincy title[25] and viceroy to the Benin Monarch.[6]

The main occupation of the people of Unuame includes farming, palm wine tapping, basket weaving, the local distillation of gin, trading, mud sculpture, fishing, animal trapping and hunting.[26][27] Although, it has clay, bitumen, kaolin and river/sharp sand, among other minerals. Harnessing most of its natural resources will bring a lot of economic benefits to the community and the state. Factories that use sharp sand and clay as raw materials could establish in the community.

Unuame, like most communities in Ovia North-East Local Government Area of Edo State, is highly affected by urban migration as young and educated sons and daughter migrate to larger cities and abroad for more lucrative job opportunities.[28] One of the festivals celebrated in Unuame is Ovia festival,[29] a very colourful and crowd-pulling festival.[14] Ovia festival and other celebrations throughout the year could provide occupation for many locals, such as in cultural dances, catering and costume making. The village is mainly accessed from the capital city (Benin) by road. However, the people also use the boat and canoe to transport themselves from one end of the Ovia/Osse river to the other while selling their goods, and during their fishing escapade.[27]

Since time immemorial, Unuame has been at the centre of most historical events surrounding Obas, such as Oranmiyan (1170), Oguola, Orobiru, Ewuare, Ozolua and Esigie, among others, in the Kingdom. Perhaps, due to Unuame's location as the entry and exit point of the then Benin Empire.[23]

Oranmiyan about 1170 A.D.[30] was received and hosted by Unuame "edion", during a brief stay, on his way to Benin from Ife. However, Nyame (1977)[31] argued that the archaeological evidence at Unuame and Udo could mean that the advent of Oranmiyan and Ife traditions may have arrived later than most previous estimates. Oranmiyan arrived Unuame from Ife via the western route, which was the "Uhe-Ayere-Ikare-Ogho- lfon-Usen-Unuame- Ego- Benin" route, on his way to Benin.[32] Supporting Omoregie's (1997)[32] claims, Wesler and Allsworth-Jones (1998)[23] pointed out that river Ovia between Benin and Udo at Unuame,[12] was the point of entry for the Ife-based dynasty at Benin. Oranmiyan descended from a canoe at Unuame where he first had his legs on Benin land at a location known as "Eghute-Oba" (Oba's sea/river-shore) by the Ovia River. He was lodged at "Aro-Oleku" for a period before leaving Unuame for Benin through Ego. Although, it is uncleared how long Oranmiyan stayed at Unuame before continuing to Benin through Ego.

During the reign of Oba Oguola (1280-1295), her daughter (Uvbi) made a stop at Unuame on her way to her betrothed husband Akpanigiakon in Udo.[19] However, the princess did not like the idea of the marriage. Hence, she stayed briefly at Unuame where she was sheltered and protected by the elders before returning to Benin City.[33] Uvbi's refusal to marry Akpanigiakon and her decision to return to Benin from Unuame prompted the war menace from Akpanigiakon which ended when Oba Oguola defeated him at the battle of Urhezen (Urhoezien).[34][35]

In the reign of Oba Orobiru (1400-1432), elders welcomed and supported Prince Ogun (Ewuare I) when he arrived Unuame to cross the Ovia river and exit Benin[4]. While at Unuame, Prince Ogun stayed a while before crossing the Ovia river to many different places, including Usen. Omoregie (1972)[4] reiterated what Oba Orobiru said to his brother Prince Ogun on a quote: "Prince Ogun! I have ordered my guards to take you to Unuame on the Ovia River. You will cross that river, and if you return to my Kingdom during my lifetime, you will be killed".

Oba Ewuare (1440-1473) the great, founder of the Benin Empire, made several visits to Unuame during his reign. Possibly, because of Unuame's location as a boundary community on the west,[23] and the warm reception he previously received at Unuame as a banished prince on his way out of Benin land during the reign of Oba Orobiru (1400-1432).[4] Oba Ewuare, on ascension to the throne, appointed a new tier of bureaucrats and Town Chiefs to undermine the control of the hereditary Palace Chiefs and create a strongly centralised system to administer his Empire.[36] Consequently, Ewuare created the Okao title (traditional head) and installed the first Okao in Benin land at Unuame to protect his Empire and restrict the Ovia/Osse river access at Unuame. Subsequently, Ikao (plural of Okao) were established in other Ovia/Osse river-bounded communities such as Ogbese, Iyera, Ugbihiehie, Ite, Ikoro and Gele-Gele, among others, who administered the affairs of their community on behalf of the Oba and prevented the Empire from invasions through the Ovia River.[6]

Elders recalled how passionate Ewuare was about Unuame, among other villages, as he occasionally refers to it in some of his famous adages. According to a lecture (the legacies of Oba Ewuare the Great) delivered by High Priest Osemwengie Ebohon in 2016, an old and ailing Oba Ewuare ones told the Binis ostentatiously, on a quote: "Igbevb' Etete, Igbevb' Unuamen; Ovbokhan I y' ugieyonyonmwen".[37] Meaning, "I danced in festivals at Etete village, I danced in festivals at Unuame village; No child can deride me with festivals".

Oba Ozolua (1480-1514) was a conqueror who also frequented Unuame during his reign to make vows before the Ovia of Unuame and offer sacrifices to it in order to have a peaceful reign in Benin.[38] According to Jungwirth (1968),[39] “when he got to Ovia N’Unuame he declared again if he returned safely from Ora he would offer a sacrifice with a ram, four feathers from a parrot, chalk and some cowries”.

Oba Esigie (1504-1550) with the support of Unuame, defeated his brother Arhuan N'udo, in a fierce battle for his disrespect to the crown. Before gathering the Benin army at Unuame to engage Udo, Queen Idia made a vow to Ovia N'unuame (Unuame Ovia shrine)[40] on behalf of Esigie so that he would emerge victorious over Arhuanran. In Darling (1984),[41] elders, Bradbury (n.d.: BS 282) and Ben-Amos (1979) maintained that Esigie's maternal grandfather was an Ohen-Ovia (Ovia priest), who was also the Okao (traditional head), at Unuame. At the start of the sixteenth century, Oba Esigie with the help of his mother Queen Idia, gathered together the Benin army at Unuame on the river Osse/Ovia and from there launched an attack which finally destroyed the might of Udo and his giant half-brother Arhuanran"[42]. Before the defeat, the two half-brothers (Oba Esigie and Arhuanran) met each other for the last time in a conference at Unuame.[13]

Following Ahruanran's defeat, Esigie (1504-1550) ascended the throne. However, the situation at the palace became awkward until it was revealed that a vow to Ovia N'Unuame was pending. Thus, Oba Esigie went to Unuame to show appreciation and redeem the pledge made to Ovia N'Unuame. Esigie took part in the Ovia festival (EHOR-OVIA) at Unuame and passed through the process of initiation (ỌGUA), which lasted over a year. According to Egharevba,[29] "dancing and masquerades form an important part of Ovia festival, which were elaborated by King Esigie who made the grove at Unuame the centre of the Ovia Cult". During the Ehor-Ovia (Ovia festival) at Unuame, Oba Esigie expressed concern about the workload of the Okao as the traditional head and Ovia priest (Ohen-Ovia). Hence, Esigie granted the "Okao of Unuame" the privilege to have an Ohen-Ovia. Before Esigie left Unuame for Benin, he redeemed his pledge by presenting Ovia N'Unuame with an "Ada" as a token for making him victorious over Arhuanran. The "Ada" (sword of authority), which made Ovia N'Unuame the "centre of all the Ovia shrine"[43] in the Kingdom of Benin, is still in place at the shrine today. Soon after the Ovia festival, Esigie left for Benin and the Okao got an Ohen-Ovia (Ovia priest) to reduce his workload. Apart from the Okao of Unuame who has a dedicated Ohen-Ovia (Ovia priest), Ikao of other communities with Ovia shrines, such as "Okao of Iyera"[44] and "Okao of Ugbihiehie",[6] among others, still combines their role as the traditional head (Okao) and Ohen-Ovia. Oba Esigie, having granted the "Okao of Unuame" the privilege to have an Ohen-Ovia, suggests strong evidence of the royal link.

Since Ovia N'Unuame (Unuame Ovia) helped Oba Esigie (1504-1550) in defeating Arhuanran and conquering Udo,[45][13] Unuame has been the centre of the Ovia cult.[42][43] "Nearly all Benin Kingdom villages which practice the Ovia shrines claim that these got introduced during Esigie's reign. No doubt the prestige associated with the victory over Udo was an important factor in making Ovia N'Unuame, the most widespread cult in Benin. Today, the Unuame primary school is named after Esigie; and the Unuame edion can point out Esigie's monument, although now a heap of the earth".[43] Queen Idia's Pot is still covered by leaves near a long heap of sherds and ashes by the Ovia River in Unuame.[43] "Here annual offerings are made by the Unuame elders. One of the most magnificent of Benin's sixteenth-century bronzes, the institutionalisation of the Queen Mother and the widespread Ovia cult are all claimed to relate to these events at Unuame".[46]

Unuamen, a surrounding neighbourhood of Okomu Forest Reserve[47] and serene community with the conducive climatic condition and environmentally friendly people, has Ecotourism assets.[48][49][50] A stretched layout of rainforest land with rich and diverse flora and fauna and a variety of wildlife, among which is the endangered white-throated monkey and African dwarf crocodile.[51] An open, well stretched out Ovia/Osse river with free-flowing current and annual hydropower potential of 61.619 MW,[52] runs on Unuame western borders.[13] This southerly flowing Ovia/Osse river is also Okomu Forest Reserve's main drainage and eastern boundary,[51] therefore, making unuame one of its peripheral communities as shown on the map of Okomu Forest Reserve.[47] It is a beautiful sight to behold. A river beach should be on it for recreation! Unuame has many other attractions, artefacts and historical sites. In 2017, the Edo State Commissioner for Arts, Culture, Tourism and Diaspora; Hon Osazee Osemwengie-Ero, visited the historical locations in Unuame on behalf of the State Governor, Mr Godwin Nogheghase Obaseki. Expressing delight at the historical sites, the commissioner said on a quote: "Today I have seen what I read in books about Oba Esigie and Queen Idia and where the event happened. It is overwhelming. What I saw in Unuamen are worth preserving as they take us way back to over 300 years ago".[53][54]

The Unuame Government proposed Tourism Centre known as "UNUAMEN HISTORICAL RESERVE"[49] hoist the entry route of Oranmiyan (1170-1200) into Benin kingdom;[32][46] the renowned Queen Idia Pots, waterpots and food bowls (Okebu) used in cooking for Benin army and hosting Udo warriors to a mysterious defeat.[55][56][12] Annually, the Unuamen people create a cultural celebration, whereby the elders of the community offer prayers at the POTS.[46] There is also the spot where Arhuanran buried his mother and the location of the conference/meeting place where Oba Esigie and Arhuanran met each other for the last time.[13] Additionally, there is Oba Esigie's war camp,[45] monument (a mound)[57] and precious stone (Okuta-Esigie) used during the famous war against Udo and Arhuanran,[46][56] to mention but a few. Consequently, Unuamen has become a tourist destination for students of history (Vanguard Nigeria, 2018).