THE MILITARY SYSTEM OF BENIN KINGDOM, c.1440 - 1897

eflect changing political conditions or status.” 99 In this situation, the historian faces the realproblem of analysis of oral data and also asking the most relevant questions about the sources.On the other hand, the dating of oral tradition present an entirely different problem. 100It is a problem related to the question of chronology – “one of the tools that historians use inorder to build large-scale historical interpretations.” 101 The nature of this problem in relationto the study of Benin history has been dealt with by Robert Bradbury. He points out that adeeper analysis of Benin traditions, the checking of these against the traditions ofneighbouring peoples and the possibility of further information from contemporary sourcesshould help us to arrive at more precise conclusions, at least from the end of the fifteenthcentury. 102 The genealogies and kinglists from Benin, and the manner in which the peopleused them to record specific events has made it possible to also obtain a fairly detailedchronological data for the different phases of Benin history.The foregoing explanation is strengthened by the claims that the oral traditions fromBenin are trustworthy. They do not only express the views of those who tell them but theyalso contain real knowledge of the past. The traditions either as sources of history or ashistory has continued to serve as the basis of establishing societal identity through its peculiarmode of thought known as the indigenous knowledge system. This mode of thought was animportant feature in the transmission and production of oral traditions. The nature of historicalexplanation and understanding within any indigenous knowledge system was peculiar to thesociety which owned it. On this basis, the Benin oral traditions are considered to be of goodgrounds criterion of knowledge especially as they reflect the identity and knowledge of theBenin people, and also serve as their collective memory. The kind of history produced inBenin traditions has therefore, not been concerned with grasping highly abstract anduninteresting ideas, but has focused on their beliefs and values, social and communal life insuch a meaningful way that the present for them is inseparable from the past. 103 In studyingthe past and present of Benin, oral discourses have to be understood in the light of whattradition represent in the images of thinking and imagination, and how this reflect identity andknowledge of the people.99 Thornton, “Traditions,” p.359.100 For details, see David Henige, “Dating the Past from Oral Tradition,” Tarikh (Oral Historical Traditions inAfrica) Volume 8, 1987, pp.43-52 and M. A. Onwuejeogwu, “The Dating of Oral Tradition,” Tarikh Vol.8,1987, pp.53-67.101 Henige, “Dating the Past,” p.43.102 Bradbury, Benin Studies, p.43.103 Robert Ize-Iyamu, Enawekponmwen Basimi Eweka and Ekhaguosa Aisien who were among my informantsin Benin City repeatedly emphasised that in Benin society the past exerts an influence on present day affairs inseveral ways. To them, Benin history has value so long as it serves to establish the basis of societal identity.32