Esan socio-cultural relations begin with the family as the basic unit of the community organism. Esan cultural institutions are designed with inherent qualities for establishing, promoting and sustaining enduring bonds in the lives of its people. The social institutions revealed that although the Esan appeared politically autonomous, they had considerable socially and culturally interconnected relatively. This structure provides for peaceful co-existence and stability in the pre-colonial society.
The respect for and dignity of elders was not limited to the elder’s family as it transcended its boundaries. Instead, it is a communal requisite practice. Elders help community decisions for the individual, the family and the entire groups of people within the community. The roadmaps for doing so, stipulate that the decisions and directives may be made only after careful considerations of the issues involved, based on their profound experience and knowledge of Esan traditions. The oldest man in the village is referred to as an Odionwele. Edion's counsels were sought before major decisions were taken especially at the general village meetings.
They accorded implied and practiced immunities which resulted from the deep respect and reverence they enjoyed as living representatives of ·the ancestors. They have extended relations with their neighbours, including collaborative contacts with co-elders in other villages.
A major tool in the elders' conduct of internal and external relations was their knowledge of Esan words and proverbs. They used those as tools to flatter or provoke extensive thoughts aimed at warning against violence or any action the elders believe are undesirable or to persuade people to take the wiser course of action in any given situation. The elders also preach about the calamity that could result if their counsel were not heeded. It was unusual for younger people not to heed the words of the elders since they believed them to be wise folks with extensive life-experiences.
