There is no denying the fact that the Igbos of South Eastern Nigeria have a rich cultural heritage that is often reflected in their political, social, legal and economic projections. Although the modality may differ from one society to the other, the core fabrics of Traditional Marriage Institutions in Igbo land, Nigeria, is similar and has remained intact in spite of western influence.
In this article, I have attempted to examine traditional marriage rites historically from two towns: Mbaise in Imo State and Afikpo in Ebonyi State, and have also endeavoured to reflect the richness of the Igbo Culture.
The Ethnography of Mbaise
The Mbaise people reside in the heartland of Imo State, spreading from Mbano in the south to Ngwa in the west. Mbaise shares borders with Obowo people in Etiti local government area and Owerri North local government area. As the name implies, Mbaise means five towns that may otherwise be called five clans namely: Ahiara, Ekwereazu, Okovuru, Agbaja and Ezinihitte. These groups came together under the colonial administration to form Mbaise in 1942. Today however, Mbaise is divided into three local governments which are Aboh Mbaise, Ahiazu and Ezinihitte local government areas.
The community is part of the equatorial rain forest with oil palm trees growing wildly throughout the area, thus, palm oil production and trading is very prevalent in this area. Other subsistence crops grown in the area include yam, cocoyam, maize, cassava, pumpkins, and melons. The people are highly exogamous because members of the community are forbidden to get married to one another. In Mbaise, it is believed that people from the same clan are related to one another and therefore cannot be allowed to marry even in the most unusual circumstances. One is also not allowed to marry from his or her mother’s kindred (that is nde umunne gi) because they are treated as blood brothers and sisters. This is one tradition that has remained unchanged over time. The Mbaise people also delight in having large families and the Eghu Ukwu tradition which glorifies the arrival of the tenth child to a single woman exists till date. This is said to be responsible for the society’s high population.
The people are predominantly Christian with the Roman Catholic denomination dominating. They are also known to be very religious and have a large number of priests and reverend sisters. Their rich cultural heritage is sometimes showcased in their music and dance, notable among which is the Abigbo dance. They are also widely noted for their quick wit and their love for education and academics.
The Ethnography of Afikpo
Afikpo is located on the west bank of the Cross River just where it turns southwards. The Afikpo people seem to be of Igbo and other cultures to their south and east. While Afikpo people seem not to have any special ties with the non-Igbo speaking people of the east cross river, they have however accepted many Efik and Ekoi cultural influences, particularly in language, food and rituals from the coastal regions. Therefore, though they have many features in common with other Igbos, it will be wrong to think of them as typical Igbos.
They belong to an Igbo sub-group called the ada or edda, which includes the Akpoha, Edda, Amasiri and Unwana villages; all of which border Afikpo, Nkporo and Akaeze, all short distances away. Afikpo which is a hilly region with sandstone ridges which run in various directions is made up of 22 villages. The people are mainly agriculturists and some of them that reside in villages nearer to the river are actively engaged in fishing. There are many streams that run throughout the dry season in Afikpo and many beaches are found along the coastline, the most popular of these being the Ndibe beach. The basic subsistence crops are yam, cocoyam and cassava, with rice grown in some of the more swampy areas. Afikpo is outside the main palm forest area of eastern Nigeria and though palm oil is produced, consumed and traded locally with other neighbouring areas, it is not a high productivity area compared with the Owerri and other regions in the South East.
The Afikpo people are unique among the Igbos because they are one of the few communities that practice a double descent system. Their lineage and inheritance is traced from both the maternal and paternal lines. This system stresses ties through both the father and the mother, and both sides are property-owning and controlling, as they both play important role in the lives of the individual. This is unusual in Nigeria where descent tracing is generally done patrilineally. In Afikpo, people are expressly forbidden to marry from their maternal relatives also known as ‘ikwu’ but they can marry from their paternal lineage even to the point of marrying their paternal cousins. This is also the case in some areas like Ohafia, Abiriba and Arochukwu.
The people are predominantly Christians of different denominations. But interestingly, Muslims are also found in the Enohia area where there is an Islamic school and with strong influence of Islam in the culture of the Afikpo people in those areas. A fairly large number of people, especially the aged, however, still cling to the traditional religion.
The Afikpo people are warm-hearted and friendly and their rich cultural heritage is shown in their various masquerades and the Ogo system where every man is supposed to be initiated. The people also have a variety of cultural dances for which they are known. Notable among these is the Nkwa Umuagbogho dance which is done by women.
Traditional marriage in Afikpo
Marriage rites differ from one culture to another, but often follow a culturally prescribed course usually broken into stages; starting from the selection of a prospective spouse to the actual marriage ceremony which in Afikpo is called nkwanwite.
Choice of Spouse
In pre-colonial and early colonial Afikpo, betrothal was quite common. It was customary for an interested father or guardian to secure the hand of a newly born baby girl, putting a raffia bracelet around the baby’s wrist and publicly proclaiming the baby girl his daughter in law. The raffia woven bracelet was thereafter hung on the wall of her house as evidence to other suitors that the baby girl is now reserved for some one. The father or guardian of the young suitor was thereafter required to render his services to his parents-in-law as evidence of his seriousness until both were ready for marriage. This system of betrothal was known as agbabaegwo. However, betrothal is no longer common in Afikpo.
Before an intending suitor is entrusted to a girl in marriage, a private enquiry will be held in the family to determine his suitability. This is done essentially to determine that the suitor and his prospective wife are not of the same matrilineal family or ikwu. If they are, both sides will immediately drop the marriage proposal because to continue will amount to contraction of an incestuous marriage and this is an abomination requiring the most expensive appeasement of the ancestral spirits of the community. If a man through genuine mistake should marry a woman from his own ikwu, custom demands that at any point that this is discovered, cleansing should be done after which the marriage is broken up.
However, if an Afikpo man gets married to a woman from outside Afikpo, she is required to assume the same ikwu or lineage of the husband and their children automatically falls into the same lineage.
Amari ulo
This is the stage where the choice of a prospective spouse is literally interpreted by the suitor. It is the time when the suitor tells his family that he has found a maiden that he intends to marry, and the bride’s house is known. The family then contacts a middle man or a go-between that is also known by the bride’s family, and in his company, the groom and a few relatives (numbering between two and five) carry palm wine and hot drinks to the girl’s parents asking for her hand in marriage. Suitors are often well received and given kola nuts by the father of the bride to welcome them. After the entertainment and general discussions, the leader of the delegation through proverbs and other oratory words coated in eulogy introduces the purpose of their mission. The suitors leave after being reassured by the parents of the bride that they will think about their proposal and give them a reply later.
Atogbo Nku
If the reply to the proposal is positive, the news is relayed to the suitors through the go-between and a date is agreed on by both families to meet and settle the bride price. Atogbo nku literally means dropping of firewood; meaning at this point, the suitor drops a thick stick of firewood at the entrance of the bride’s home to signify engagement to the bride.
Ahia ozi
In pre-colonial times, this is where the young suitor renders services to his would-be in-laws in areas such as farming and other errands. But in recent times, monetary terms agreed upon by both families have been substituted for these services.
Payment of Bride Price (Eku)
The bride price or eku as it is popularly called in Afikpo is often fixed and not based on negotiation. It is also one of the most important steps in the marital process. In the eighties and early nineties, the bride price was ten naira and it was usually paid in coins along with other items such as kola nuts, tobacco and palm wine which are presented to the girl’s family and relatives. The bride price has increased over time and now ranges from N10,000 to N100,000 or more. On the day of the payment, the delegation usually comes along with a bottle of palm oil and ‘oko’ (a leafy green vegetable) which is an indication to passers-by that they are on a mission to cement their marital ties. The money and items are presented to the father of the bride and is later distributed to members of the bride’s family.
Mvu Mvu
This is the presentation of gifts to the bride by her new husband. After the payment of the bride price, the girl is considered married and these gifts distinguish her from her peers as a newly married woman (urukpo). This is sometimes done on the same day as the payment of the bride price. The gifts often comprise of yam, fish, food items and other personal items for the girl. Also included are mats, plates, clothes, shoes, buckets, a box for her clothes, jewelleries and so on, depending on the wealth of the husband. These items, most of which the girl takes with her to start her new home, are often brought to the girl’s family by the bridegroom’s kindred and are displayed in front of the girls home to show that they are capable of providing for her. The girl then poses with the gifts for photographs. This is often accompanied by entertainment of the guests, friends and well wishers.
Nkwanwite
This is the last stage in the traditional marriage proceedings and it is an elaborate farewell ceremony held by the parents of the bride to mark the formal departure of their daughter to her matrimonial home. The highlights of this ceremony during which guests are lavishly entertained with food and drinks is the staging of the nkwa umuagbogho (dance of the maidens) by the celebrant and her friends and the public display of the household property given to the bride by her family to take along to her matrimonial home. Ngwa ulo as it is popularly called in Afikpo, like the mvu mvu, also includes a goat, food items, cooking utensils, farm tools and in recent times, gas cookers or stoves and so on.
After the ceremony, these items are usually conveyed to her husband’s home by the women of the community, friends and relatives. When the bride arrives with her escorts and her farewell gifts, the latter are again displayed for friends and well wishers to see that the new bride was well provided for by her parents to make a good home. It is considered shameful for a girl to be taken to her husband’s house without provisions.
In modern day Afikpo, this is followed by the church wedding, which has become very important as a way of getting God’s blessing for the union and making sure that the couple are legally married in the eyes of the church.
Traditional marriage in Mbaise
Traditional marriage in Mbaise more or less follows the typical Igbo marriage patterns. As in many other communities in Igbo land, marriage in Mbaise is marked by extensive prohibitions on unions between close relatives and the use of marriage obligations to inter-link social groups with numerous and widely scattered communities. As is the case in Afikpo, when a young man chooses a prospective spouse, he informs his parents and when their consent is given, they look for a go-between who will mediate between the two families. The stages are described below:
Ibu Mmai Ajuju
This is the first stage in cementing any marital union. Here, the suitor with others in his family go to the prospective bride’s parents with the palm wine and other hot drinks to ask for the girl’s hand in marriage. This is done after general discussions and entertainment of the visitors by the girl’s father. An Elder from the suitor’s family who is gifted in oratory leads the talks and explains the aim of their mission. The father of the girl then thanks the suitors for coming and often tells them that he will give them a reply through the go-between. After this, more palm wine is taken and the guests take their leave.
Mmai Amara Uzo
If the reply to the first stage is positive, the groom and his delegation go with kegs of palm wine again to the girl’s father to indicate that they have received the reply and would like to continue negotiations. The delegations then requests for and are informed of how much they will pay for the bride price which is negotiable and usually depends on the educational level of the girl. A date is then fixed for the payment of the bride price. Before the suitors leave, they are given a list for the ivu efere, which consists of things that would be bought for the girl’s mother and the women in the kindred. They also collect a list for the ihe amala, which consists of the required items for the men in the kindred. A token amount is often paid for the lists and could range from two hundred to five hundred each depending on certain conditions that often includes the perception of the suitor’s wealth.
Ihe Nna Nwa
In the case where the bride’s father is dead, gifts are brought for the bride’s late father. He is usually represented by his oldest son no matter how young, or his brother. These items often include palm wine, heads of tobacco, isi agu cloth, walking stick and cap, hot drinks and crates of beer. The suitors are usually well entertained by the bride’s family and the bride is then called out by her family who will then ask her if she wants them to accept the gifts and the proposal. A similar ceremony is also done if the lady’s mother is late before someone can replace her at the ivu efere ceremony.
Ibu Mmai Nwanyi and Ivu efere
On the specified date, the suitor and the elders of his family along with relatives and friends proceed to the girl’s house with the items for the ivu efere and the other things that the men requested. These gifts are displayed and checked to ensure that everything is present while palm wine and food is shared by both families with much ceremony. The elders of both families also confer for the payment of the bride price and when it is paid, the lady is called out and introduced to the suitor. She is then given a cup of palm wine which she sips, kneels and presents to her husband. After the husband has accepted and drank the wine, he places some money in the cup, and with his bride, goes to kneel in front of the bride’s father and the elders in her family who in turn bless them after accepting the palm wine cup.
This part of the ceremony is called ibu mmai nwanyi and is now referred to as Igba nkwu in some parts of Igbo land. The items in the ivu efere differ from kindred to kindred but the basic items required are wrappers, umbrella, salt, rice, palm oil, kerosene, tin tomatoes, yams, onions, beverages, crates of soft drinks, soap or detergents, jewellery, a box, shoes and handbags and a large basin. Some money is also included at the discretion of the suitor.
Ihe amala consists of the items that are bought for the men in the girl’s kindred and they often include a head of tobacco, kegs of palm wine, cigarettes, hot drinks, kola nuts, beer, and isiagu cloth for the father. After the gifts and bride price have been accepted, there is general dancing and merry making and the girl is called on to be blessed before she leaves the house. She is then presented with gifts by her parents, referred to as ihe eji edu nwanyi, which often consists of household items for her kitchen in her new home.
At this point, the girl, her husband and well wishers proceed to the entrance of her father’s compound where the girl is blessed by the oldest man in her kindred. The blessing is known as ivu onu and it is done with water in a small bowl which is blessed and sprinkled on the girl with best wishes, calling on the ancestors to bless the union. After the blessing, the girl must leave her father’s house and must not return until she has reached her husband’s home for fear of the blessings being reversed. This is then followed by the church wedding
The Role of Women’s Groups
Women’s groups, notably the umu ada, and women of the girl’s kindred also play special roles in the marriage process in both Afikpo and Mbaise. They often are the ones to prepare food on days when the suitors come. They usually have requirements and items which must be provided for them by the bride and her mother, and they in turn reciprocate by being present and contributing their labour to the success of the marriage ceremony.
Changes in traditional marriage patterns over time
Though the practice of traditional marriage has indeed remained resilient, some changes have been noticed over time in the way it is carried out. For instance, parents no longer play a major role in mate selection and courtship is now advised to ensure that the couple are compatible. Furthermore, the stages mentioned here are no longer so clear cut and some suitors, as a result of the short time available for the process, may harmonize the processes into two stages. Variations have also been observed in the type of items presented during the mvu mvu and the ivu efere to include more trendy items and household appliances such that to some, cutting of wedding cakes is now substitute for cola nuts, palm wine, calabash and so on.
Marriage has also become a very expensive affair unlike in the past when it was a matter between two families and their communities. Now, friends and well wishers come from far and near to witness the occasion and they must all be entertained. It is also not unusual for musicians, DJs and masters of ceremonies to be present at traditional marriage ceremonies.
Traditional marriage ceremonies are and will hopefully remain a colourful and unique part of Igbo culture and traditions.
Nice
ReplyDelete