GHANA TRADITIONAL MARRIAGE AND REQUIREMENT

GHANA TRADITIONAL MARRIAGE AND REQUIREMENT

• BY JONATHAN JONACMPOE

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Africa Lifestyle People Places

Ghana traditional marriage rites and requirements  is a nice topic to talk about and it is so extensive that almost everything in it finds a way to complement the other. While it is true that many things has changed drastically in Ghana traditional marriage over the years, the interesting things like being proposed to dozens of times if you are a lady before being married is still one thing that makes being a woman a bit interesting according to one newly married woman in Ghana.
Ghana traditional marriage rites, back then used to be the duty of the groom's father to look for a wife for his son, and the woman to be must pass all the necessary tests for good family background, medical records, criminal record and good work ethic and so on. The same would also be conducted on the husband to be and when both are satisfied, the bridegroom would give the bride's family some gifts to indicate his interest on their daughter. The gift is usually money and it is called (tin-nsa) which means head wine.
There is another method of traditional marriage practiced in other parts of Ghana common among the Ewe communities which is a little bit different from some other tribes in the same country. It goes like this:
A bridegroom's paternal and maternal aunts usually send a pot of drink to the bride's father and ask if their nephew could marry their daughter. This further buttresses our earlier article on Ghana marriage extending to some distant relatives.
The reply from the bride's father often takes up to two weeks to get them, and  the time elapsed is for the bride father to make some needed researches about the groom's families background and if consent is given, the bride's family will now send another pot of wine to thank their in-laws to be and other necessary arrangements to perfect the union now sets in motion.

A newly traditionally wedded couple in Ghana having their first meals together | Photo credit: africanfashionwear.it

Still in another part of Ghana, this time, in the Northern side, Once a man and a woman agree to marry each other, the next things that ensues is the series of gifts! In fact it is said that the proposals and the gifts are usually interwoven because accepting of gifts even before much is said is a sign of consent.
At times to make it look formal enough, the man will also send gifts to the bride's family to show them his potentials as a capable son-in-law. In all, one thing we need to bear in mind is that, modern marriage is having upper hands in Ghana compared to traditional marriage which are still being practiced by some in the  rural communities in the country.

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FUNANI TRADITIONAL MARRIAGE

By Africa achievers with culture/jonacmpoe

 

Fulani traditional marriage,  Fulani are peculiar people filled with distinctive features similar to the Ethiopia, northern Sudan and the Egyptian but who still remains the indigenous people of the northern Nigeria in West Africa. This people are no other than the Fulani. Sometimes it becomes really difficult to pinpoint the exact location where the people come from as they are found in Chad, Niger, and Nigeria.
These people are not only found there in few numbers but with high populations in all the three countries they are and they share so much in common with Hausa's and speak French, English and another language called Fulfulde or Fula.
The Fulani are cattle rearing people and follow Islamic laws.  Cattle are an important factor in their life and they use cattle extensively in their traditional ceremony in which marriage is among.
Important facts about the Fulani people is their bravery. This people can go all the way to do anything imaginable to rescue their cattle in danger. They fight to preserve their cattle which happens to be the major cause of their conflicts. As nomadic and pastoral herdsmen, they move around with their cattle and are known to be brave, hard-working and courageous.
As a people, even though scattered in many countries, they however have culture that unite and bound them together wherever they are and which really serves to identify them as Fulani people from Nigeria.
SEE ALSO: List Of Traditional Marriage Requirements In Tiv Benue State
One of the major differences between the Fulani and the Hausa people, is their views on marriage in the issues of $ex-constraint, celibacy, and virginity. The Fulani has a caste system of marriage involving the nobility, blacksmith, merchants and slaves of wealthy Fulani.
Marriage is usually restricted to the caste system.  Hausa place high morals among their girl children whereas the Fulani's don't as they allow their children free reigns of intercourse with their young men until they are betrothed to a man and then is restricted from having $ex with other men and encouraged to be faithful to their husbands.

The Fulani Traditional Marriage System Are In Three Stages Known As:

1. The Sharo.

This is where the bravery of men are proved during their traditional marriage. The groom has to stand before other selected men who would give him the flogging of his life in the public which serves to test his courage, strength, bravery and discipline. He is not expected to cry as that could cost him his bride to be.

A Fulani groom undergoing traditional flogging

While under-going this brutal treatments, the only sources of consolation would be the cheering from his people to endure it all. This not a must in all the Fulani ethnic groups however.

2. Koowgal Stage.

This is the most important part or stage in Fulani's traditional marriage ceremony because it involves the dowry and the bride price. The process is in this way:
(a.) Herd of cattle are transferred from the bride's father to the groom's family as the dowry
(b.) Gifts are then transferred from the groom to the bride as the bride's price while the real price here is for the groom to assist his father in-law in taking care of his cattle rearing. Once this is reached and concluded, the union is legalized.

3. The Kabbal.

This is a form of Islamic wedding which usually take place in the absence of the husband to be. After the traditions, the woman is then accompanied to her husband's home where she would be received by the women in the compound.
SEE ALSO: Traditional Marriage Requirements In Hausa

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The Fulani people are found in West Africa with high population in Nigeria, Chad, Niger. They speak Hausa, French, English and Fulfulde or Fula language. The Fulani people are Muslims and they follow Islamic laws like the Hausa’s. Cattle are an important factor to them and they are used for every ceremony rites, including marriage rites. There are names,traditions and taboos concerning cattle and the number of cattle owned is a sign of wealth. They fight to preserve their cattle and the major conflict that arises are linked with their cattle. The men are nomadic and pastoral herdsmen as they move amount with their cattle. They are known to be brave, courageous and hard-working. Fulani people are cahracterised by lighter skins and straighter hair.
Marriage in this culture is endogamy and not exogamy. Two people from the same lineage are allowed to marry each other. Marriage is usually between cross-cousins and parallel-cousins. The children are betrothed even before they were born. Caste system and political stratification come into place in their traditional marriage. The reason why marriage is endogamy is to preserve wealth and royal bloodline. They practice early marriage and it is mostly arranged by the families. The men marry in their early twenties while the female marry as teenagers. The men are allowed to marry more than one woman so far he has the ability to cater for their needs equally.

SHE IS A MODEL FROM MBAISE 

Jonathan jonacmpoe

Cost Of Traditional Marriage Rites In Mbaise, Imo State

By Jonacmpoe

Posted on November 8/2017

Lifestyle People Places

Cost of traditional marriage rites in Mbaise, Imo state. Mbaise people are known for higher quests of education which to some greater extents influences the marriage requirements of their educated daughters, so the more educated an Mbaise lady is the higher of what it takes to marry her but still yet, it all depends on each family to decide.
Whether Mbaise or not, what we do know is that marital requirements in the eastern parts of Nigerian, the Igbo tribe is on the high side when compared with other other tribes with varying cultures.
Generally speaking, traditional marriage rites in Mbaise is filled what all sorts of controversies and is highly criticized by the rest parts of the country because of demanding too much from  their daughters suitors .
Ask some young men of between 30-45 years of age of why they have not married and they will tell you that the cost of marrying from their place is very high and could nearly push a person to rob a bank. But are such claims really true, and if it is, then to what extent could it be placed?
One true fact about traditional marriage requirements and list in Mbaise is that it varies from family to family and the issues related to 'Osu caste system, high bride price and maltreatment of widows which were all wicked practices of the ancient times, still exerts some influence on some of the indigenous people who has refused to read the clear hand writings on the wall.
Traditional marriage rites in Mbaise, is not just a straight forward discussion because without trying to dig around and understand some hidden factors about why things were the way they are or is said to be in the region with regards to marriage and the requirements, one would be presenting some false stories and driving men away from getting closer to Mbaise ladies.
The controversies surrounding marriage and bride price in Imo state as a whole, not just Mbaise in particular did not start today.  As far back as in 1956, the issue of bride price has been raising dust in the area to the extent that the state government in 1979 commissioned the state branch of National Council of Women to look into the problem and provide a possible solutions.
After deliberating extensively on the issue, a maximum cash expenses of N500.000 (five hundred thousand naira) which the then government turned down on the ground that an earlier provisions of the limitations of dowry law still holds.
Despite this harsh conclusions, Four members of the Imo State then House of Assembly stood up against this in 1981 and introduced a Bill that places a limitation on the Bride Price Law with the intention to re-appeal the 1956 Law which prescribed a bride price of not more than five hundred naira where no incidental expenses are paid.
This matter never became law and has dragged on ever since then down to 2014 when the present governor of Imo state, Rochas Okorocha organized a traditional parliament to look seriously into the bride price saga in different communities in the entire Imo state which Mbaise happens to be part of, and yet the commission never made any headway as many contrary opinions swept across the hall with divided opinions.
Some in favor and others against, reasoning that the traditional leaders lacked the powers to determine bride price, since they neither make any contributions to the child's up bringing. This therefore places the power into the hands of the families, which many people today happen not to be aware of.
Why then has bride prices been on the increase in Mbaise despite all these moves and reforms? To this, an Mbaise man said "It all depends on the family and the lady involved" and that to me, nails it on the head!.
These days even with the fears of marrying the woman at death should any eventualities happens, the ladies and their men suitors are no longer interested in the rigorous traditions that leave most of their women prostitutes at best.
As it is today, once an Mbaise lady meets a man of her choice and her immediate relatives and parents rejects whatever her suitor could afford, they will overlook them and stand up to any consequences and move on with the man of their choice.
But nonetheless, for one to marry in Mbaise and be applauded, be ready to spend between N350-N500.000 for your in-laws. But still, this could be negotiated.
Many factors come into play in the average Mbaise traditional marriage requirements and list. Some families are out rightly greedy, inclusive of the lady in question and thus could go to any length in scrapping the man of all that he have, whereas some are very considerate and could even offset the traditional requirements just to have you marry their daughter if the love is there.
Again what saves a person from the extravagant bride prices of Mbaise lady is usually his bargaining power. In a situation where the prospective in-laws could request for up to eighty tubers of yam and every other things in excess, what some guys do is simply to put the lady in a family way thereby forcing the parents to give her away to them until when he is able to fulfill the marriage traditional rites.
Traditional marriage rites in Mbaise and the whole of Imo state, has been a long time controversy because of the "As it was in the beginning' and so it shall continue" mentality. The Mbaise and the entire tribes in Imo state are not extra-ordinary humans requiring some extra-ordinary treatments when it comes to their traditional marriage requirements, they are just like every other states in the eastern part of the country in Nigeria with their own peculiar traditional and cultural requirements.

Rich and colorful traditional marriage ceremony in Imo state | Photo credit: date360.net

Therefore if you are thinking of marrying from Mbaise but is held back due to fears of high bride price in the area, damn it and just go ahead with your wife to be and use your bargaining powers and have them dance to your tones.
As long as you know that you are capable of taking care of a family and is quiet convinced of providing on the average all that is required in a marriage, go ahead and employ all the necessary strategies you could and do your best for the love of your life not minding all the traditions of the yesteryear that are bent on taking things backwards instead of progressive movement of the present day societies.
If you are ready to empty your life savings for your Mbaise inlaws to be, for sure, they are ready to help you do that but if you know what is good and is ready to provide them for your in-laws, no one can stop you, not even the extended relations of whom it has become clearer that most of them are just being highly mischievous by evoking some dead traditional marriage rites.
Can you afford the following for that Mbaise damsel of your choice? Things like these:
(1.) Bag of rice
(2.) Clothes for both parents of the girl-traditional attires preferably
(3.) Hot drinks and assorted drinks of various types
(4.) Kola nuts
(5.) Basin filled with clothes and assorted provisions for the bride's mother and her neighbors
(6.) 30 tubers of yam
(7.) 25 litres of red oil and groundnut oil
(8.) 30 litres of Palm wine etc.
Yes, Mbaise has a custom like every other parts of the country but the only problem is that it is overblown. Their marriages also starts like every other marriages. First of all reaching agreement with a lady of one's choice and observing the traditions which is not in any extra-ordinary ways different from other states of the federation.
The above are not a make-up list but real lists that those that recently married from Mbaise presented. N/B. This is not a comprehensive list but when you look at them, you will discover that it falls within the ranges of what are obtainable on the average traditional marriage requirements.

Traditionally wedded Mbaise bride dancing in admiration of her husband and friends | Photo credit: asbgistng.com

So narrow your mind to what is affordable and worry less of all other extravagant demands of some greedy ones among them who still live in the past. Just like the saying goes, 'you need a round peg in a round hole' Mbaise's bride price has been a source of controversy for time immemorial but despite that, people has been marrying from Mbaise and other parts of Imo state.
As it is now and from what is categorically known by the average Nigerians, marrying from Mbaise is no longer what it used to be. Hence, depending on that as the reason why you haven't married, is like giving an empty reasons for doing what you feel incapable of doing.
Everyone of us know what is right and that should guide us in whatever we are doing. If you marry from Mbaise, especially from a good family just as it is common in every other tribes, count yourself lucky and do away with all the empty stories that people go about telling because of a dead long traditions that some greedy ones capitalizes on.
If there is equal love between you and your wife to be, please disregard whatever hindrances that some jobless elderly men/women along with some unexposed youths may be projecting before you and concentrate on building a solid relationship with your real in-laws and not noise makers.
As a general advice, never because of that one or two days celebrations, and put a lasting strain in your life by emptying your life savings and even borrowing just to feed those who are not hungry after all.
For emphasis sake, take your time to go through the list below and tell me of who could possibly provide them to the later just because he wants to marry an Mbaise woman or from any other parts of Imo state. I hope you would be patient enough to go through. Happy reading!

1. Traditional Marriage List For The Family:

1. Ego maternity N1,000
2. 1 Body cream, lux soap and big towel
3. Ego ogo cherem N 50,000
4. 20 tubers of yam
5. 20 sizable Snails
6. Okporoko (stockfish) 1 big tray
7. Ibu or Ngwa Efere Nwanyi:
8. Fourty tubers of yam
9. One tin of red oil (palm oil)
10. Two legs of goat (Ukwa anu ewu)
11. Morning rose powder
12. 25 pomade
13. Ten packets of Sugar
14. Ovaltine - 2 big size
15. Bar soap - 1 carton
16. Tablet soap - 1 carton
17. One carton of bar soap
18. One carton of tins of milk
19. Twenty four loaves of bread
20. One bag of rice
21. One carton of tin tomatoes
22. Five to ten pieces of Okporoko (Stockfish)
23. Two pieces of Hollandis wrapper
24. 25 litres of Kerosene
25. 2 bags of salt
26. Six crates of Soft drink
27. 40 bulbs of sizable Onions
28. Ten thousand naira, Ego ala abo
29. One thousand naira, Ego nfotu ite
30. Two big basins
31. Two family sized umbrellas
32. George material - 2 pieces
33. One rubber of Groundnut oil (25 litres)
34. Blouse material - 2 pieces
35. Two Head ties of high quality
36. Wrist watch - 1
37. Two pairs of shoes
38. Big box
39. Lamp
40. Hand bag
41. One or more pieces of Nigerian wax
42. Gold necklace and ear ring

2. Traditional Marriage List For First Daughters In The Family (Umuada):

Part A, The first section
1. 2 Bottles of seaman's schnapps
2. 8 Packets of Benson and Hedges
3. 8 heads of tobacco with potash
4. 1 Goat for umunna
5. 2 Crates of minerals
6. 1 Carton of maltina
7. 2 Cartons of star beer
8. 1 Carton of Guinness small stout
9. Gallons of palm wine or cash equivalent
10. 2 Bottles of Ground snuff
11. Lump sum (Ogbe-ego) N2,000
12. 8 Kola nuts or the monetary equivalent
Part B, The second Section
1. 20 Kola nuts or cash equivalent
2. 20 Gallons of palm wine or cash equivalent
3. 2 Crates of minerals
4. 2 cartons of maltina
5. 2 cartons of Guinness small stout
6. 10 cartons of star beer
7. One roll of Benson and Hedges
8. 12 Heads of tobacco with potash
9. 4 bottles of seaman's schnapps
10. 4 bottles of ground snuff
11. Ego ala ezi N1,500
12. Officers money N1,000
Part C, The third SECTION
1. 32 kola nuts or cost price
2. 30 gallons of palm-wine or cost price
3. 2 crates of minerals
4. 2 cartons of maltina
5. 2 cartons of Guinness small stout
6. 10 crates of Star beer
7. Two rolls of Benson and Hedges
8. 32 Heads of tobacco with potash
9. 4 bottles of seaman's schnapps
10. Umunna Ahuna Ego
11. Toasting of wine
12. 1 bottle of seaman's schnapps with 500 naira for Onye Eze (Village chief)
13. Ego Umuama N1,000
14. Ego mpatu Anya (Jealousy money) N1,200
15. Ego mkpotu (Noise money) N1,400
15. Ikpo Onu Aku Nwanyi (Bride price)  Negotiable
Having gone through these endless list of traditional marriage requirements in Mbaise, what do you have to say? The points remains very clear that most of these long lists are just endless at best and that many people are no longer having sleepless nights because of them.
The youths are getting wiser and especially those that know what they really want in life, the customs of their forefathers should not pose unnecessary hindrance to marrying their choice husbands/wives.  Likewise non indigene that are interested in marrying from the area. The Mbaise women are homely and are ready to endure through thick n thin with their husbands besides being known for their hard working in doing anything possible to keep their families in the right status in the society they found themselves. They are bold and daring!.

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Marriage In Igboland, The Hurdles Being Faced

Marriage In Igboland, The Hurdles Being Faced

By Jonacmpoe on November 8/2017

Marriage in Igboland, it is every parent's dreams for their sons and daughters to get married and have children and retain the status of their various family names in the community and in the society in general. But there has been worries in having this achieved because many young men who are old enough to marry has been held back due to what it takes to marry and satisfy the in-laws unending demands.
It is often a common sight to see men as old as 40 remain unmarried not that they do not want to marry but because they lack the resources to do so. When you take some critical look into many Igbo communities you would simply discover that marriage is meant for mature men and not "boys" in (quote).
The questions arising from this therefore is, who are the men and the boys as long as marriage in Igboland is concerned? In answer, you would simply discover that the real men in the context here are the ones rich enough to meet the excessive demands of what it takes to marry in some of the Igbo cultures and not necessarily in age-wise.
Only those who are equipped financially are the very ones that could afford on the average, the exorbitant bride prices and provide all the items that are found in the long list of the In-laws requirements.

Some of this list includes but is not limited to the followings:

*Bags of rice,
*Clothes,
*Goats, even cows,
*Tubers of yam in great quantities,
*Cash for various items and different categories of people in the communities both far and near.
*Sometimes another condition attached may include training one or two of the bride's siblings up to the university level which excludes every other eventualities which arises from time to time within the family.
After looking at all these, to be sincere, trust the Igbo men, they would simply keep postponing marriage because its only those buoyant enough that can afford between N400,000:00 to N1,000000:00 which some traditional marriage rites requires.
Another thing not readily coming to the minds of those cultures that demand too much for marriage ceremonial rites, is the situation of things in the country, where  graduates are seen struggling with primary six drop outs at various bus stops and and in other menial jobs, just to eke out a living; therefore with all these put together, the least thing that crosses the mind of an average Igbo man is marriage.
SEE AlSO: Traditional Marriage Requirements In Hausa
Most of the Igbo girls on their own are not helping matters because they are looking for ready made men; which is blamable on their female colleagues who are likely to scorn them for settling for less so to say.
We've heard some heartbreaking stories of young boys and girls who agreed to marry each other when they finished from school and settle down with a well paying job, but who later couldn't live together again because of all it could possibly mean for the young man by the time he finishes from school with a job that could rarely take care of him not to talk of the second person.
There was a particular story of a girl who abandoned a young man who struggled for her tuition fee while in the university for a primary six wealthy businessman in Anambra State. Even though the lady objected initially to getting married to the trader but the realities on the ground could not help matters. That's just the fact, she ended up marrying him and abandoned the person who struggled to pay her school fees. So sad but true.
Sometimes by the time the young man eventually gathers enough money for the girl of his dream, so many things would have gone wrong and the girl may change her mind or the man himself may have seen someone else who is ready and willing to patch up with him anyhow. And you knows what that means, 'the lady on the wait receiving a phenomenal wedding invitation'!
Must the sad conditions continue to pose hindrances to the Igbo young men and women who are ready to settle down with their choice mates? Well, the high requirements in Igboland marriages has attracted the attentions of some states in Igboland necessitating them to do something about this 'evil wind' that blows neither them nor their sons and daughters any good.

 Communities With Adjusted Bride Prices In Igboland:

*A community in Awka Anambra state, Nibo local Government Area has brought down the cost of traditional marriage rites to enable their sons and daughters to get married.
With few bottles of drinks required for traditional ceremony and other little things here and there and N1,000:00 bride price you are done and would be given your wife.
That is a far cry for what used to be as high as hundreds of thousands to do. Even though some communities have their own conditions within the area, preferences are usually given to the men from the same community and a little different for those who are from outside of the communities.
*Another community in Anambra State, Uhuobo community in Okija Ihiala local government area, has also sliced their bride price to the lowest level for their sons and daughters to get married.
For instance, the bride price is no longer fixed because it is now more of a family thing than community decision and the 20 cartons of beer requirements formally has now been reduced to 4 cartons! Is that not steps in the right directions knowing that marrying from a family automatically ties the two families together.
Expensive marriage is not good and is badly affecting eligible suitors who want to marry and makes them turn their attentions to less important things in life.
While some communities are looking into this with the views of helping their children become more responsible in marriage and enjoy their union, others are still peeping from afar off.
In Abia state for example, marriage rites vary from one community to the other. While some communities are quite affordable, others are as high as one could think of, and those on the high sides are witnessing higher rates of collapsed courtships.
Places like Ngwa, Ikwuano, Mba-ano, some parts in Ngwa South, parts of Ebonyi State like, Afikpo North LGA, Ukawu in Onicha LGA, Mbaise, and other areas like that.
Those in support of higher bride prices usually come up with the arguments that it helps to deepen the men appreciations for their daughters but which is not, it rather cheapens them because they are usually viewed as a purchased property/article that could be handled anyhow they like.
There are some of the aforementioned communities that demands between N400,000 to N500,000 for the purchases of all that is listed on the paper apart from the traditional ceremony proper which must be fully funded by the man, and which gulps another N350,000 to N500,000 differently.
Sometimes if you decides to buy the lists by yourself, be certain to risk so many items being rejected making you to eventually spending more than you would have if you give them the money. Isn't that pure and outright wickedness?
Unfortunately too, it is all bouncing back and is telling much on the daughters of these communities who are being rejected or who are eloping with men of their choices only to be entranced with all kinds of hardships and shames of having to go back and settle all that they initially tried to avoid.
SEE ALSO: List Of Traditional Marriage Requirements In Yoruba
Would it not be better to have the elders of these communities with expensive bride prices and marriage rites come together and proffer some practical and lasting solutions to this problems that has been affecting their children, instead of leaving them to have their merciless gods to contend with by choosing some easy ways out, like running away with a man, having children for him and risking all sorts of curses from their homes and having no values in their husband's eyes.

Traditional wedding procession in Igboland | Photo credit:kokofeed.com

If we believe that we all have our traditions which we must abide by irrespective of the modern civilizations, we will then know that it is necessary to do things with that in mind. It is true that marriage requirements will never be the same in all the states and tribes in Igboland. Which is a fact, but we should all know the ideas behind marriage contracts which love and compassion takes precedence in.
What makes marriage enjoyable is never the high bride prices paid nor any other hardships that the man is made to encounter during the wedding traditions, but the real love that is shared not by the husband and wife alone, but that which extends to the both families of the husband and the wife.
Sometimes and if cares are not taken, this love is overshadowed with long lists of endless requirements that the man is made to pass through during the marriage ceremony, which leaves him not only exhausted at the end of the strenuous wedding rites but also with just enough anxieties over the accumulated depths and how to go about paying them back.

Marriage in Igboland With Affordable Requirements

Abam and Isukwuato in Abia state are among these. With less than N150,000:00, all the requirements are met and you are done with your wedding.  Some families even go below that and look for what to start you up with so that you could live peacefully together as husband and wife.
For these types of considerate communities in parts of Igboland, what matters most is not the money paid, but for the couple to live comfortably and in peace. There used to be a standing traditional marriage rule in Igboland which pegged the bride price at N60 or even less but the problem are being compounded by some greedy parents and ambiguous customs of some states in the Igboland.
Parts of Ebonyi State is on the high side but places like Izzi and its surrounding are wonderful when it comes to their marriage requirements. It is simply described as easy and straight forward venture to marry from there. They believe that instead of burdening their in laws with series of marital obligations, there are better things to do instead of that. They can even go as far as giving you a portion of land for free and empower you to the best of their abilities just to make sure that their daughter is happy with you.
But that is not so with Afikpo in the same State which make marital requirements very cumbersome for both families. Ukawu too in Ebonyi State is another funny place with endless list and requirements where you are made to pay for all the expenses that accrued right from birth of the girl to the point of getting married, and if she attended a higher institution, that makes the requirements double.
A man who went there earlier in 2015 to marry, recounted his experience by saying that it was not easy thing as he was made to go through several process which were both time consuming and expensive.
He related that after going through all these, that lady eventually changed her mind. So what do you think?
If the stress he went through were really what mattered, do you think that the lady would have changed her mind even when she knew very well that none of the items that the man brought could be refunded back to him?
Bride prices, traditions of various tribes in Igboland pertaining to marriage is an issue worthy of being properly looked into. Therefore, let those who are concerned but who could do something serious about it and make things easy for the youths who are interested in getting married from any part of Igboland, to go ahead without all those yesteryear marriage requirements or the modern trends of material wealth which had held a good number of prospective husbands and wives down for years.
Marriage in Igboland, for it to be enjoyed, should stern from the heart and not from unending lists that almost cripples the man or men wanting to get married.
If those traditions that guide marriage were truly said to have been made by some group of certain elders of their various communities and villages, would it be out of place for the same sets of elders to gather back and look into the exorbitant natures of their marital requirements and revisit the conditions and make it favorable for those who want to get married to their man or woman of their choices, and have it brought down to the present realities of today's economies and living standards.
SEE ALSO: Cost Of Traditional Marriage Rites In Mbaise, Imo State

Related Items:Traditional Marriage

List Of Traditional Marriage Requirements In Tiv Benue State

By 

Posted on December 20, 2015

Traditional marriage in Tiv, Benue State is one of the richest in the country. Way back in the days before it was taken over by the modern marriage arrangements, traditional marriage in Tiv Benue State used to be very fun and sudden, but that's just their traditions during those days!
Back then a girl who is coming back from the village stream or from fetching fire wood is usually surrounded, ambushed and taken away by the suitor as if she was accidentally kidnapped.
But since that is no longer practiced now, let's not busy ourselves much on that and instead, go straight to the present day traditional marriage rites of the state.
So if you are interested in marrying from Tiv Benue state, you are highly welcome as we will be providing you with some detailed list requirements for actualizing your dreams of getting a bride from Tiv Benue state.

Traditional Marriage In Tiv Requires You To Take The Steps Below

1. After the groom's first visit with few of his family members to his in-laws place, he is then expected to come back officially for the introduction.
2. While coming at this time along with his people, he is required to bring a bottle of wine and hot drinks, with bag of salt and bush meat if the bride's family request for that.
3. At the introduction, both families chooses a date for the traditional wedding and then the groom's family is provided with the full list of things to be provided for the wedding day.
SEE ALSO: List Of Traditional Marriage Requirements In Yoruba Land
4. According to their culture, the male and female members of the bride's family are separated in two rooms while the groom along with his own family members are asked to join the bride's male families in the room to discus the dowry and the payment.
5. When this is done and the bride price paid, the woman is then asked to come and show her fathers (all the elderly men in her family) the man she wishes to marry by giving him a drink just like it's practiced in Igboland.
6. After this is done and while the female members of the bride's family are still in the room, the girl then takes her man to them there where she is given some advice by her mothers in the room.
7. Though not mandatory, the youths of the bride's family usually demand some money from the groom which he may find one way or the other to dodge or give them whatever he feels like; mere protocols at times!
8. When the traditional rites are done with and fully observed, the groom's family are then treated to their traditional musics/dance and this process is called "kwase kuhwam" this is mostly common if they are both Tiv people.

Tiv Benue cultural dance during a traditional marriage ceremony | Photo credit: SAGE-GROVE

These are just few basic requirements for marrying a Tiv lady. Though with a rich tradition, their simple ways of life often go a long way in making the otherwise expensive requirements look so simple and easy to fulfill.
Not to be overlook also, is the flexibility of marrying a Tiv woman. Most of their items on the list are negotiable and could be substituted with cash easily. As if keeping the best for the last, guess how much an average Tiv bride price is?
SEE ALSO: List Of Traditional Marriage Requirements In Igboland
Well, while you are thinking about that, take your little time to acquaint yourself with the detailed list of their traditional marriage requirements first.
For the father you are expected to provide the following:
1. Pig
2. Azenga (cowries)
3.Matches
4. Local gin and some cash which is usually meant for the replacement of the drinks in case it finishes soon.
Then for the mother you are to bring items such as as:
1. Chair
2. Table
3. Necklace
4. Broom
5. Basin
6. Mat
7. Wheelbarrow
8. Bush meat
9. Salt
10. Palm oil
11. Mudu, (Bowl) for measuring things
12. Umbrella and soft drinks.
Then for the bride price, you are expected to part with a large sum of N2.00 or less! But hey, when it comes to beauty and homely female folks, the Benue people has them.

HISTORY OF BENUE STASTE

Benue State

Benue State
State
Nickname(s): Food Basket of the Nation
Location of Benue State in Nigeria
Coordinates: 7°20′N 8°45′ECoordinates: 7°20′N 8°45′E
	Nigeria
	3 February 1976
	akurdi
History of Benue State Population Structure and Distribution The State has a total population of 4,253,641 in 2006 census, with an average population density of 99 persons per km2. This makes Benue the 9th most populous state in Nigeria. However, the distribution of the population according to Local government areas shows marked duality. There are areas of low population density . such as Guma, Gwer East, Ohimini, Katsina-Ala, Apa, Logo and Agatu, each with less than seventy persons per km2, while Vandeikya, Okpokwu, Ogbadibo, Obi and Gboko have densities ranging from 140 persons to 200 persons per km2. Makurdi LGA has over 380 person per km2. The males are 49.8 percent of the total population while females constitute 50.2 per cent. Settlement Pattern and Urbanization Benue State region was depleted of its human population during the slave trade. It is largely rural, with scattered settlements mainly in tiny compounds or homesteads, whose population range from 630 people, most of whom are farmers. Urbanization in Benue State did not predate the colonial era. The few towns established during colonial rule remained very small(less than 30,000 people) up to the creation of Benue State in 1976. Benue towns can be categorised into three groups. The first group consists of those with a population of 80,000 to 500,000 people. These include Makurdi, the State Capital, Gboko and Otukpo the "headquarters" of the two dominant ethnic groups (125,944 and 88,958 people respectively). The second group comprises towns with a population of between 20,000 and 50,000 people and includes Katsina-Ala, Zaki-Biam, Ukum and Adikpo, Kwande. These are all local government headquarters. The third category comprises towns with a population of 10,000 to 19,000 people and includes Vandeikya, Lessel, lhugh, Naka, Adoka, Aliade, Okpoga, lgumale, Oju, Utonkon, Ugbokolo, Wannune, Ugbokpo, Otukpa, Ugba and Korinya. Most of these towns are headquarters of recently created Local Government Areas and/or district headquarters or major market areas. Some of the headquarters of the newly created LGAs have populations of less than 10,000 people. Such places include Tse-Agberaba, Gbajimba, Buruku, Idekpa, Obagaji and Obarikeito. Apart from earth roads, schools, periodic markets and chemists(local drug stores), the rural areas are largely used for farming, relying on the urban centres for most of their urban needs. Benue State has no problem of capital city primacy. Rather, three towns stand out very clearly as important urban centres which together account for more than 70 per cent of the social amenities provided in the state and almost all the industrial establishments. These centres are Makurdi, Gboko and Otukpo. They are amongst the oldest towns in the state and are growing at a much faster rate than the smaller younger towns. Makurdi doubles as the capital of the state and the headquarters of Makurdi LGA, while Gboko, Otukpo and Oju double as local government and ethnic headquarters (i.e. for Tiv, Idoma, and Igede). All the roads in the state radiate from these three centres. As an administrative unit, Benue State was first created on 3 February 1976. It was one of the seven states created by the military administration headed by General Murtala Mohammed, which increased the number of states in the country from 13 to 19. In 1991, its boundaries were re-adjusted with the creation of Kogi State. The new Benue State of today has twenty (23) local government areas, which are administered by local government councils. Geology and Environment Benue State lies within the lower river Benue trough in the middle belt region of Nigeria. Its geographic coordinates are longitude 7° 47' and 10° 0' East. Latitude 6° 25' and 8° 8' North; and shares boundaries with five other states namely: Nasarawa State to the north, Taraba State to the east, Cross-River State to the south, Enugu State to the south-west and Kogi State to the west. The state also shares a common boundary with the Republic of Cameroon on the south-east. Benue occupies a landmass of 34,059 square kilometres. Geology Based on Köppen climate classification, Benue State lies within the AW climate and experiences two distinct seasons, the Wet season and the Dry season. The rainy season lasts from April to October with annual rainfall in the range of 100-200mm. The dry season begins in November and ends in March. Temperatures fluctuate between 21 – 37 degrees Celsius in the year. The south-eastern part of the state adjoining the Obudu-Cameroun mountain range, however, has a cooler climate similar to that of the Jos Plateau. Much of Benue State falls within the Benue Valley/trough which is believed to be structurally developed. During the Tertiary and possibly the Interglacial periods of the Quaternary glaciation, the Benue and Niger Valleys, otherwise known as the Niger/Benue trough, were transgressed by the waters of the Atlantic Ocean. As a result, marine sediments form the dominant surface geology of much of Benue State. Mineral Resources Benue State is blessed with abundant mineral resources. These resources are distributed in the Local Government Areas of the state. Of these mineral resources, only Limestone at Tse-Kucha near Gboko and Kaolinite at Otukpo are being commercially exploited. Other mineral deposits include Baryte, Gypsum, Feldspar, Wolframite, Kaolinite, mineral salts and Gemstone etc. Natural Resources Benue State is the nation's acclaimed food basket because of its rich agricultural produce which include Yam, Rice, Beans, Cassava, Sweet-potato, Maize, Soybean, Sorghum, Millet, Sesame, cocoyam etc. The state accounts for over 70% of Nigeria's Soybean production. Agriculture is the mainstay of the economy, engaging over 75% of the state farming population. The State also boasts of one of the longest stretches of river systems in the country with great potential for a viable fishing industry, dry season farming through irrigation and for an inland water highway. The vegetation of the southern parts of the state is characterised by forests, which yield trees for timber and provide a suitable habitat for rare animals types and species. The state thus possesses potential for the development of viable forest and wildlife reserves. Relief and Drainage The land is generally low lying (averaging 100m-250m) and gently undulating with occasional inselbergs, Knoll, Laterite etc. It is only at the boundary area with Cameroon, also Kwande and Oju Local Government Areas that hilly terrain with appreciable local relief is encountered. Here, the terrain is characterised by steep slopes, deep incised valleys and generally rugged relief. Elsewhere, gradients average less than 4°. River Benue is the dominant geographical feature in the state. It is one of the few large rivers in Nigeria. The Katsina-Ala is the largest tributary, while the smaller rivers include Mkomon, Amile, Duru, Loko Konshisha, Kpa, Okpokwu, Mu, Be, Aya, Apa Ogede and Ombi. The flood plains which are characterised by extensive swamps and ponds are good for dry season irrigated farming. Though Benue State has high drainage density many of the streams are seasonal. Hence, there is an acute water shortage in the dry season in Local Government Areas such as Guma, Okpokwu, Ogbadibo, Gwer West (Naka, Nigeria) and Oju. People and culture The state is populated by several ethnic groups: Tiv, Idoma, Igede, Etulo, Abakpa, Jukun, Hausa, Igbo, Akweya and Nyifon. The Tiv are the dominant ethnic group, occupying 14 local government areas with the Etulo and Jukun , while the Idoma, Igede, Igbo, Akweya and Nyifon occupy the remaining nine local government areas. Most of the people are farmers while the inhabitants of the river areas engage in fishing as their primary or important secondary occupation. The people of the state are famous for their cheerful and hospitable disposition as well as rich cultural heritage. Traditional Rulers The Benue State Government accords high respect to traditional rulers in recognition of their role as custodians of culture and as agents of development. Also, their roles in enhancing peace and order at the grassroots level are also recognised. To enhance their contribution to the affairs of the state, government has established a three-tier traditional council system made up of Local Government Area Traditional Councils, Area Traditional Councils and the State Council of Chiefs with the Tor Tiv (Tiv king) as chairman. The two Area Councils are the Tiv Traditional Council and the Idoma Traditional Council. The former has the Tor Tiv(Tiv King) as chairman of all the traditional rulers from the Tiv dominant Local Government Areas, while the latter has the Och' Idoma (Idoma king) as the chairman of all the traditional rulers from the Idoma dominant Local Government Areas. The State Council of Chiefs had the Tor Tiv, Orchivirigh Professor James Ortese Iorzua Ayatse (Tor Tiv V) ([5]), with Och'Idoma and all second class Chiefs/Chairmen of the Local Government Traditional Council as members. Culture Dancers in Benue state attire Benue State possesses a rich and diverse cultural heritage which finds expression in colourful cloths, exotic masquerades, supplicated music and dances. Traditional dances from Benue State have won acclaim at national and international cultural festivals. The most popular of these dances include Ingyough, Ange, Anchanakupa, Swange and Ogirinya among others. The socio-religious festivals of the people, colourful dances, dresses and songs are also of tourist value. The Alekwu ancestral festival of the Idoma people, for instance, is an occasion when the local people believe their ancestors re-established contact with the living in the form of masquerades. The lgede-Agba is a Yam Festival, marked every year in September by the lgede people of Oju and Obi local government areas. Among the Tiv, the Tiv Day, marriage ceremonies and dance competitions (e.g. Swange dance) are often very colourful. Kwagh-hir is a very entertaining Tiv puppet show. Social life in Benue State is also enriched by the availability of diverse recreational facilities. Apart from parks, beaches, dancing and masquerades mentioned above, the big hotels in Makurdi, Gboko and Otukpo are equipped with several indoor sporting facilities. There are golf clubs, the Makurdi Club, Railway Club, Police Club and Air Force Club, where, apart from the sale of drinks and snacks, various types of games are played. There is a standard Arts Theatre, a modern Sports Complex which includes the Aper Aku Stadium, which has provisions for such games as tennis, basketball, volleyball and handball, an indoor sports hall and Olympic size swimming pool in Makurdi. A Smaller stadia exist in Gboko (J. S. Tarka Stadium), Katsina-Ala, Adikpo, Vandeikya and Otukpo. The BCC Lawn Tennis tournament attracts players from all over the country. Benue State has three teams in the professional soccer ranks, Lobi Stars F.C. in Division One, BCC Lions FC in Division Two, Mark mentors as the basketball premier league team. The State Capital Makurdi, the state capital was established in the early twenties and gained prominence in 1927 when it became the headquarters of the then Benue Province. Being a river port, it attracted the establishment of trading depots by companies such as United Africa Company of Nigeria and John Holt plc. Its commercial status was further enhanced when the Railway Bridge was completed and opened in 1932. In 1976, the town became the capital of Benue State and today, doubles as the headquarters of Makurdi Local Government Area. The town is divided by the River Benue into the north and south banks, which are connected by two bridges: the railway bridge, which was built in 1932, and the new dual carriage bridge commissioned in 1978. The southern part of the town is made up of several wards, including Central Ward, Old GRA, Ankpa Ward, Wadata Ward, High Level, Wurukum (Low Level), New GRA etc. Important establishments and offices located here include the Government House, The State Secretariat, The Federal Secretariat, The Central Bank of Nigeria Regional headquarters, Commercial Banks, Telecommunication companies, Police Headquarters, Nigeria Prisons Service, Aper Aku Stadium, Nigeria Air force Base, Makurdi, The Makurdi Modern Market, the Federal Medical Centre, Nigeria Railway Station, Benue Printing and Publishing Company Limited, Radio Benue, Nigerian Television Authority (NTA), Nigerian Postal service, Benue Hotels Makurdi, Benue Plaza hotel, Benue State University, Benue State Breweries. The North bank area of the town houses among other establishments, the Federal University of Agriculture, the Nigerian Army School of Military Engineering, the headquarters of the 72 Airborne Battalion and the State Headquarters of the Department of Customs and Excise. Owing to its location in the valley of River Benue, Makurdi experiences warm temperatures most of the year. The period from November to January, when the harmattan weather is experienced is, however, relatively cool. Makurdi can be reached by air, rail, road and water. The major northern route is the Makurdi – Lafia – Jos road. The southern routes are Makurdi – Otukpo – Enugu and Makurdi – Yandev – Adikpo – Calabar roads. Traffic from the west comes through Makurdi – (3) Naka – Adoka Ankpa (3) – Okene (1) roads and from the east through Makurdi – Yandev – Katsina Ala – Wukari roads. These Makurdi Rail Bridge provides the only rail link between the northern and eastern parts of Nigeria. Makurdi Airport has the Nigerian Airways and other private airlines provide air links between Makurdi and the rest of the country. The beautiful beaches of River Benue can be exploited to provide good sites for relaxation. The river itself provides tourist opportunities for boating angling and swimming. The Makurdi Moratorium that houses a variety of animals including some rare species also serves as another feature of tourist attraction. Local Government Areas Benué State consists of twenty-three (23) Local Government Areas. They are: Local Government Area Headquarters Ado Igumale Agatu Obagaji Apa Ugbokpo Buruku Buruku Gboko Gboko Guma Gbajimba Gwer East Aliade Gwer West Naka Katsina-Ala Katsina-Ala Konshisha Tse-Agberagba Kwande Adikpo Logo Ugba Makurdi Makurdi Obi Obarike-Ito Ogbadibo Otukpa Ohimini Idekpa Oju Anyuwogbu-ibilla Okpokwu Okpoga Otukpo Otukpo Tarka Wannune Ukum Sankera Ushongo Lessel Vandeikya Vandeikya Economy Agricultural production Agriculture forms the backbone of the Benue State economy, engaging more than 70 per cent of the working population. This has made Benue the major source of food production in the Nation. It can still be developed because most of the modern techniques are not yet popular to 98% of Nigeria. Mechanization and plantation agriculture/agro-forestry are still at its infancy. Farm inputs such as fertilizers, improved seed, insecticides and other foreign methods are being increasingly used. However, cost and availability is still a challenge. Important cash crops include Soy-beans, Rice, Peanuts, mango varieties, Citrus etc. Other cash crops include Palm oil, Melon, African pear, Chili pepper, Tomatoes etc. Food crops indude Yam, Cassava, Sweet potato, Beans, Maize, Millet, Guinea corn, Vegetables etc. There is very little irrigation agriculture and techniques. Animal production include, Cattle, Pork, Poultry and Goat but no dairy and dairy products yet. Commerce and industry Banking services are available as all the banks in Nigeria have branches in the state with the Central Bank of Nigeria having its regional headquarters in Makurdi. Dangote Cement Company is a private company that operates within the state and provides a little employment to the people. This is a rough estimated employment percentage in the state: 75% are farmers, 10% traders, 6% civil servants, 9% private. Benue State has the capacity to support a wide range of industries using local agricultural and mineral resources although potentials are yet to be exploited. Private initiatives in commerce and industry, particularly by indigenes, is as also on a small scale and is limited to carpentry, shoe repairs and manufacturing, small scale rice mills, leather and plastic industries, weaving, printing, catering, block making, food processing etc. Industry and commerce have been greatly retarded by the absence of capital funds, basic infrastructure and the frequent political changes. Infrastructure and Transportation The location of Benue State in the centre of the country plus the presence of bridges on two large rivers, the Benue River and Katsina-Ala River, make the state a major cross-roads centre. Two major highways connect the Eastern States to the North and North East. The present government has shown commitment to the construction of roads within the state capital Makurdi and other major roads leading in and out of the state. The roads are in an excellent condition. The Federal government is also remodelling and expanding the Makurdi Airport to become the largest agricultural cargo airport in the country. The rivers Benue and Katsina-Ala only needs to be dredged and a modern river port built at Makurdi, Turan, Buruku and Katsina-Ala to transport goods all over the nation since the state is at the middle of the country. Ships are sighted very occasionally offloading cargo for Benue company at the Abinsi jetty. The eastern rail line connects Makurdi, Otukpo, Taraku, Utonkon and lgumale with the rest of the country. Altogether, about 180 km of rail line traverses the state. Power supply Electricity is not yet stable but industrialists use private power plants. Telecommunications Benue has facilities for the GSM service companies operating in the Country The state also has 4 radio stations and 2 television stations. Tourism and Recreation Benue State possesses immense tourism potentials which are yet to be exploited. Since some of the tourist attractions are best selected by the tourist, Benue State in her bid to develop tourism embarked on infrastructural development necessary for the overall well being of the tourist. The options are still opened to foreign investors. The programme of road development, hotels, postal, telephone and Email services, electricity, potable water, recreational facilities and the general hospitality of the people will eventually open up the state to tourists. An amusement park and Zoo have been developed at Makurdi. There is a wild life park at lkwe where a conference hall and chalets have been built to serve tourists. Tourist attractions in the state may be grouped into natural scenic, historical monuments and festivals. Natural Attractions in Benue State include hills and ranges such as Ikyogen, Abande, Ngokur, Mkar, Ushongo and Harga. There is a heavily wooded natural trench at Tse-Mker which is believed to be inhabited by dangerous creatures including Pythons. Gurgul is a waterfall on Katsina Ala River. The border stretch adjoining the Obudu/South Cameroon Plateau ranges features a beautiful scenery of forests, dissected hills, Dykes, dozens of fast flowing streams and incised valleys. In the Dry season, the water level in both the Benue River and Katsina-Ala River falls, giving rise to beautiful sandy river beaches and clean shallow waters. The waters are excellent for recreational boating and swimming. At Orokam in Ogbadibo Local government areas, occurs the Enumabia Warm Spring.At Epwa-Ibilla, Andi-Ibilla, Uchenyum-Ibilla, Okochi-Uwokwu, Irachi-Uwokwu, Ette-Uda-Uwokwu, Odepa-Uwokwu, Igbegi-Ipinu-Uwokwu, Edde-Ibilla-Uwokwu, and Ohuma-Uwokwu of Oju, are springs of clean water. There are masses of unusually tall trees in the deep valleys and on the pretty steep highlands, which are all however inhabited. Historical monuments in the state include the Royal Niger Company Trading Stores at Makurdi and Gbileve near Katsina-Ala; the tombs of the first Dutch missionaries at Harga and Sai in Katsina-Ala Local Government Areas; the tombs of the legendary politician, Mr. J. S. Tarka and past three Tor Tiv in Gboko town; and the trench fortifications in Turan district of Kwande local government areas which were dug by the Tiv to ward off Chamba invasions in the 19th century. At Utonkon, is a thick forest with tall giant trees, the centre of which used to serve as a slave trade market, but is now the site of shrines and a periodic market. Swem is a shrine site at the foot of the Cameroon range in Kwande local government area from where the Tivs were said to have originated.
Idomaland: Where the gods still impose penalties
In parts of Idomaland, specifically the south senatorial district of Benue State, there is the rather high attachment to traditional beliefs. The most prominent is the belief in ‘Alekwu’- the spirit of the ancestors - which has remained a cultural practice among the people that is intended to uphold morals, respect and dignity for one another. The practice of Alekwu is hallowed in the three districts of Orokam, Otukpa and Owukpa kingdoms, which make up Ogbadigbo Local Government Area of the state. In the world of these Ogbadigbo communities, certain stiff penalties are still considered necessary to rid the domain of bad influences, and to remind those who may want to get involved in any act termed taboo by Alekwu, to desist. To be precise, Alekwu is a traditional god of the Idoma, popularly believed amongst the people to have the power to protect, reward and punish sons and daughters of the land. The Idoma believe that it could punish anyone who goes contrary to the morals, norms, cultures or traditions already laid down. For instance, a woman automatically comes under the oath of Alekwu when she marries a man of Idoma origin. The spirit oversees women and keeps a tab on their fidelity. Alekwu chastises unfaithful women, by causing unexplained circumstances to work against members of the offending family. Also, a male of Idoma extraction who, for example, commits incest, would likewise incur the wrath of the god, except he confesses, and performs certain rites to pacify the spirits. In all of Idoma land, the long history of Alekwu’s law as regards sex, communal disputes, man’s inhumanity to man, injustice and other forms of societal ills, is being preserved and handed down from one generation to another. Particularly, a family under the spell of Alekwu risks untimely and sudden death of mostly, it’s male children, ill-luck, strange sicknesses which are likely to defy medical intervention, and in the event of delayed or prolonged consultation of the gods, the head of the family pays the supreme price with his life. Oftentimes, relief for such offenders begins by way of confession of the crimes committed against the gods of the land, and then the repentance process is observed, to ensure that the spirit of the ancestors is appeased, by cleansing the offenders of accumulated guilt. Failure to do so, the offender dies mysteriously within a stipulated period of usually 7, 14 to 21 days or one year as the case maybe, depending on the degree of offence committed. While the belief cuts across all Idoma speaking people in Benue, the penalty for an offender seems to vary from one axis of the tribe to the other. Just as in most cases, women seem to bear the brunt of the consequences, depending on the community they belong. Undoubtedly, these penalties are seen as the community’s way of policing crimes based on conviction that no church can halt such punishment, which is usually meted out to offenders. It is a notable fact that a married woman from any of these communities is not expected to expend her legitimate income on projects such as building for her biological family or spend on other gigantic purposes, without the knowledge of her husband. She is also not expected to take any decision about family planning without the knowledge of her husband, to avoid the wrath of the gods. “As a matter of fact, the married woman either from or to an Orokam man must get the approval of her husband to use her own money to build a house for her parents, anything otherwise, the Alekwu would find her guilty and penalise her,” Mr. Mike Idoko a native of Orokam said. Idoko explained that the church could not do anything to stop the tradition, because it had been in existence from time immemorial, especially for the simple reason that the tradition also meant well for the people in line with the belief of other faiths. He said a man of Orokam descent cannot approve an abortion for his wife with his personal money in the event of a life threatening pregnancy, and that he must confront his wife with rumours of infidelity or risk his own death in both cases. In the same vein, Chief Dennis Eje Onoja from Owukpa district, in his response on whether these penalties really work, nodded in the affirmative, warning that the potency of the Alekwu could not be contended with. “Yes. Alekwu is still in existence even though some people think that it’s no longer in vogue. If it catches a woman, she must confess her atrocity. If she is lucky after the confession, Alekwu will leave her, but if she doesn’t Alekwu will continue to reduce her physically. She will shrink like an AIDS patient until she confesses and dies,” he said. Onoja added that no church could stop the punishment because it was the custom, religion and tradition of the people, irrespective of who they were and where they lived; so long as their roots can be traced to the soil,or they were non-indigenes resident in the community. He said that the men were not left out of the anger of the gods if they were found to commit any brutality such as killing another person, which was also not in line with God’s wish, stressing that, “Alekwu will arrest the offender.” However, Chief Onoja noted that the punishment for the female folk usually came faster than that of the male folk, and that a man who committed adultery also came under the wrath of the gods, but that their case was not as rampant as that of the women. He said if the secret of the offence was not revealed by the offender, so that the gods were appeased, the man or woman who incurred Alekwu’s wrath would be rendered useless and, like a mad person he or she would talk senselessly. He explained further that if the offender agreed to cooperate within the period of grace, often three days to one-year, depending  on the gravity of the offence, such a person would be taken to the village shrine with a goat or hen as may be demanded by the custodian of Alekwu, to appease the gods. “Even if the offender is a born-again Christian, he would be dealt with. The parents of the offender may or may not be Christians, but Alekwu will still arrest the offender. Similarly, if a non-indigene resident in Owukpa offends, so long as he drinks from the soil of the land, he  will be arrested by Alekwu,” Onoja added. As for Elder Godwin Uja of Ugwu community in Owukpa district, the sins against Alekwu spirit could be described as “very grievous”, maintaining that the worship of Alekwu was respected by the elders of the land. “The Alekwu can bring calamity upon its offender, even though the conflict in modern times is that the church people are against it,” Uja said. Similarly, Elder Amuta Onoja Simon of Orokam district insisted that a married woman must steer clear of adultery or she would be killed by Alekwu, noting that the tradition could not be jettisoned because of the church. It is a common awareness that most communities in Idoma land set aside a period of three days every year to celebrate the spirits for bountiful harvest in the outgoing year and the expectation for the beginning of the New Year’s planting season. This occasion is usually referred to as the ‘Eje Aleku’ festival. During the festival, the spirits of the ancestors usually manifest as masquerades known as the Alekwaafia,who runs through the genealogies of the descent in a poetic tune to the admiration of all. An Idoma scholar, Amali, E. Odumu, described the Alekwaafia as the reincarnation of an Idoma ancestral father into a masquerade, based on the concept of life after death, so much that the importance they attach to the masquerade and its poetic tradition cannot be over-emphasised. The rendition of the Alekwu poetry is viewed as a source agent that refers to sustenance of cultural values and identity during the festival, which attracts a large turnout of sons and daughters of the land at home and abroad. However, worshippers of the Alekwu are quick nowadays to blame the decline of the Alekwu affinity on foreign culture, with particular reference to Christianity and Westernisation, which they claimed have taken the centrestage in today’s society. Nevertheless, the potency of Alekwu is not in doubt in Idoma land. It is still highly revered and its virtue highly extolled. Indigenes resort to Alekwu’s shrine as the final arbiter to settle scores, when issues become very controversial. “Despite Westernisation, the festival is still celebrated in Orokam every year between the months of July and August. In some parts of Idoma land, the festival is celebrated in early February or March. It is a continuation of our forefathers’ belief,” Idoko stated with pride. In the eyes of Ameh John, a native of Otukpa kingdom, the Alekwu spirits still oversee  the affairs of the people, irrespective of their religious affiliation or modern day life, whether they were at home or in the diaspora. “It is a belief that has come to stay with us. The penalties are not different from what the practice of other religions also entails. Without the Alekwu, our society would become a lawless one,” he maintained.

 twentieth century. The territory was initially known as Munshi Province until 1918 when the name of its dominant geographical feature, the 'Benue River' was adopted.