Bini, historically, was more of a cosmopolitan city and society that was greatly influenced and dominated by the Yorubas, Igbos, Esans, and Urhobos. The aboriginal Bini natives were few in number and mostly uncivilized locals. This is evident in the fact that neighboring communities near Bini speak Yoruba, Igbo, Esan, or Urhobo languages, while Bini culture and language remain isolated. The indigenous locals were historically subjects rather than rulers.
Let’s address the claims:
1. Bini’s Influence Over Others
There is no logical or physical evidence to support the claim that Bini lorded over or ruled other groups. If such influence existed, there would be tangible signs—language adoption, cultural integration, or naming conventions—across the communities they supposedly dominated. Yet, none of these exist.
For instance, the Igbos, Yorubas, and Esans in the region have retained their identities, languages, deities, and traditions. The communities around Bini remain distinct in their cultural practices, proving that they were never fully integrated or subjugated.
2. The Slave Trade Reality
During the transatlantic slave trade, Yoruba and Igbo merchants dominated the capture and sale of slaves in Bini. Historical examples abound:
Samuel Ajayi Crowther, a Yoruba, was sold by Yoruba merchants.
Olaudah Equiano (often misrepresented as Equano), an Igbo, was sold by Igbo merchants.
The truth remains that these groups operated independently in Bini, not under the dominion of the so-called “Bini empire.” Even today, Yoruba families like the descendants of Sariki Abbas (a famous Yoruba slave merchant) and Igbo families whose ancestors were slave merchants are known in their communities.
3. Language and Cultural Absence
How does a supposed “empire” rule over communities for centuries and leave no linguistic or cultural imprint? In history, true empires leave undeniable marks—languages, names, gods, and even governance structures that persist across generations. Yet, in Bini’s case, no Igbo, Esan, or Urhobo community around them speaks the Bini language or practices its culture.
The claim that Igbo communities in the Niger Delta, such as Ikwerre, Enuani, Igbanke, Ogba, Ndoki, and Ika, were once Bini but “turned Igbo” is laughable. Even Igbanke, just minutes from Bini, remains distinctively Igbo-speaking. If these groups were once Bini, why is everything about Bini alien to them today?
4. Contradictions in Bini Historical Claims
The irony of Bini claims becomes evident when they use Roman numerals in their Oba titles (e.g., Oba Ewuare II). They call themselves Christians but ignore that Christianity and its customs were introduced by the Romans. This contradiction highlights the power of true domination—Romans influenced the world to the point of cultural, linguistic, and religious adoption.
The Bini narrative lacks such evidence of influence. Instead, it suggests that after the brave Yorubas and Igbos moved on, the remaining Bini locals appropriated their identities, concocting stories to elevate their status.
Final Thoughts
If we accept Bini claims that groups like Ikwerre, Igbanke, and others were once Bini, then the logical conclusion is that Bini were subjects to these communities, not the other way around.
This critical reasoning challenges the myth of Bini dominance and reminds us to rely on logical evidence rather than unfounded claims.
We move regardless!
Maka na Igbo Bu Ofu ✊
Compiled by:
—Emenike Gedeon and Deputy Jesus
Peoplesmind
