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This article is about the literature of the Edo people of Nigeria. For literature of the Japanese Edo period, see Edo period literature.

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Edo literature includes both written and oral works in the Edo language by the Edo people of Nigeria. It has its origins in precolonial times and has evolved over time. The literature is a reflection of Edo culture and it includes various periods, genres, and authors. It is rooted in traditional expressions such as brass-casting, wood carving, and pictorial writing. The written form became more prominent during the colonial era with the adoption of the Roman script. Folk songs are a part of Edo literature and are a part of Edo cultural heritage. These songs serve as repositories of historical narratives, moral teachings, and cultural expressions.

The early period of Edo literature saw a shift towards written expression. During this time, Bible passages were translated into the Edo language by J.E. Edegbe, and published by the Foreign Bible Society, London, in 1925, 1927, and 1930. These translations introduced Christianity and were among the first published works in Edo. The later period of Edo literature saw the emergence of various authors and literary forms. Authors like Jacob Egharevba and D.U. Emokpae produced works that explored Edo's history and ventured into fiction. Efforts to establish a standardised orthography began in the 1920s and played a role in the development of the Edo written language. Some individuals collected and translated proverbs, riddles, and folktales into English, drawing from their indigenous culture.

History

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Edo literature includes various traditional expressions such as brass-casting, wood carving, and pictorial writing, which were used to document historical events.[1][2] The written form became more prominent during the colonial era with the adoption of the Roman script.[3][1]

The early period of Edo literature saw a shift towards written expression.[1][4] This was influenced by the adoption of the Roman script, which played a role in shaping Edo literature.[3][1] During this time, Bible passages were translated into the Edo language by Reverend Emmanuel Egiebor Ohuoba.[5][6] These translations, among the first published works in Edo,[1][4][2] required the adaptation of Edo idioms and expressions to convey complex religious concepts.[7] In this early period, written works primarily in pamphlet and booklet forms emerged and began addressing various topics relevant to Edo society, including education, history, and social commentary.[2][1] During this period, Edo songs and hymns were transcribed for religious and cultural purposes.[8][3][9]

The late period of Edo literature, beginning in the early 1930s, saw the emergence of various authors and literary forms.[10] One significant work from this period was Ekhere Vb'Itan Edo by Jacob Egharevba, a historian and writer, in 1933.[4][11] Later known as A Short History of Benin, this provided information on the Edo kingdom's history, traditions, and monarchs.[2][12] D.U. Emokpae, an Edo author of this period, wrote The Murder of Adesuwa in 1934. This work was a departure from the historical narratives of Egharevba, moving into the realm of fiction and exploring Edo themes.[3][13][8] H.O. Uwaifo, a writer and poet, also published Edo Composition in 1934.[14][3][9]

The late 1930s and 1940s saw an increase in Edo literary output.[4][12] Newspapers like Obhio and Esan Times provided a platform for writers to share their works. These newspapers featured a range of content, including short stories, poetry, and essays.[4][13] Esan language literature, a branch of Edo literature, also developed during this period, through authors such as Osaigbovo Iguobaro and Ekpen Edenojie.[9][15] Their works included a range of genres, including poetry, drama, and storytelling.[2][11] Efforts were made to standardise the language and develop an Edo orthography to facilitate literary and educational pursuits and the growth of Edo literature.[9][3] Despite challenges like limited publishing opportunities, the late period laid the foundation for the ongoing evolution of Edo literature through contemporary authors such as Ikponmwonsa Osemwingie.[8][3][13]

Literacy development

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Western education in Roman script developed under colonial rule. The colonial administration established primary schools in the 1900s but closed some during the 1910s.[16] This led to the proliferation of elementary-level schools.[9] Edo College in Benin City was established in 1937, with no other secondary schools established until after independence. The colonial administration's absence of a clear language policy created uncertainty in choosing a language for instruction.[17] Eventually, English became the medium of instruction. However, the absence of standardised orthography for indigenous Edo languages presented difficulties and English thus became the preferred language among school pupils, influencing the language choice for publications.[18]

The growth of colonial capitalist economy was increased as a result of economic changes in the late 1930s and early 1940s.[16] This, in turn, encouraged more investment in education and publishing.[9] Communities established their schools, and local entrepreneurs entered the education sector.[8] This expansion generated a demand for books, particularly literary works.[3][8] Efforts to establish a standardised orthography began in the 1920s, driven by missionary competition.[18] By 1932, a Colonial officer, H.M. Butcher, compiled an Edo dictionary, and the Church Mission Society published Oghe Edo I and II (Benin Reader) in 1934, marking the first Edo books in over three decades. Indigenous writers also contributed to resolving orthography challenges.[2] Although early colonial schools did not introduce students to Western literary traditions and often disregarded indigenous culture and language, some individuals drew inspiration from their indigenous culture.[18][16] They collected and translated proverbs, riddles, and folktales into English, reconstructed oral history, and transcribed songs.[13]

Folk songs

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Folk songs are a part of Edo literature.[19] These songs, passed down through generations, serve as repositories of historical narratives, moral teachings, and cultural expressions.[18] Edo folk songs trace their origins back to the precolonial era when storytelling primarily thrived through oral tradition.[16] They encompass a wide spectrum of themes, including historical accounts, love stories, moral lessons, and the trials and victories of the Edo people.[3][20] Edo folk songs reflect distinct dialects and cultural subtleties across communities,[16] and have influenced contemporary Edo music.[19][18]

Edo folk songs are accompanied by traditional musical instruments, including the 'ikpen,' a type of xylophone, and the 'ughegbe,' a traditional flute.[20] They are a part of rituals and ceremonies, enriching festivals, weddings, and other significant life events.[3][21] In recent years, efforts have been made to document and preserve them.[22]

Notable authors

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Several authors have made significant contributions to Edo literature and the development of the Edo language.[9]

  • J.E. Edegbe was an early contributor to Edo literature.[18] Born in the early 20th century, Edegbe translated Bible passages into Edo during the 1920s.[9] These translations provided one of the earliest written forms of Edo literature.[3]
  • Reverend Emmanuel Egiebor Ohuoba translated the Bible into Edo during the 1910s. His work laid the groundwork for Edegbe's translations and other developments in Edo literature.[3]
  • In the late 1930s, Jacob U. Egharevba emerged as a figure in Edo historiography. His work, Ekhere Vb'Itan Edo, published in 1933, is a significant part of Edo literature.[16]

References

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Notes

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  1. ^ a b c d e f Lewis 2018, p. 2-23.
  2. ^ a b c d e f Eisenhofer 1995, pp. 141–163.
  3. ^ a b c d e f g h i j k l Usuanlele & Agbontaen 2000, pp. 105–113.
  4. ^ a b c d e Omoerha 1975.
  5. ^ Ohuoba, Imafidon (18 September 2017). "Imafidone 3 (Early Missionary Activities of Rev. E. E. Ohuoba (1885–1950).docx". Academia.edu. Retrieved 29 September 2023.
  6. ^ Ohuoba, Imafidon (18 September 2017). "Early Missionary Movements in Benin: Contributions Of Rev. Emmanuel Egiebor Ohuoba (1885–1950". Academia.edu. Retrieved 29 September 2023.
  7. ^ Usuanlele & Agbontaen (2000), p. 105–113; Egharevba (1972), p. 13–14.
  8. ^ a b c d e Osadolo 1991, p. 56.
  9. ^ a b c d e f g h Bondarenko & Roese 1999, pp. 542–552.
  10. ^ Osagie, Eghosa (10 December 1999). "BENIN IN CONTEMPORARY NIGERIA AN AGENDA FOR THE TWENTY-FIRST CENTURY". dawodu.net. Retrieved 29 September 2023.
  11. ^ a b Egharevba 1972, pp. 13–14.
  12. ^ a b Fajana 1972, pp. 323–340.
  13. ^ a b c d HAN 1959.
  14. ^ Uwaifo, H.O. (1959). Benin Community Intelligence Report on Benin Division: Being the Political History of Benin from 1936 to 1948. F.M.S. Press. Retrieved 29 September 2023.
  15. ^ AMOS & Osemwegie 1967, p. 250.
  16. ^ a b c d e f ANDAH 1990, pp. 18.
  17. ^ "Trees, tenure and conflict: Rubber in colonial Benin Munich Personal RePEc Archive". Munich Personal RePEc Archive. 22 March 2012. Retrieved 28 September 2023.
  18. ^ a b c d e f Omperha 1976, pp. 3–43.
  19. ^ a b Aluede & Braimah 2005, pp. 123–128.
  20. ^ a b Anderson, Nelson & United States. Department of the Army 1979, p. 449.
  21. ^ Eweka, I. (1998). Dawn to Dusk: Folk Tales from Benin. Frank Cass. ISBN 978-0-7146-4362-5. Retrieved 29 September 2023.
  22. ^ N.A.N 1946.

Bibliography

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Further reading

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