Thursday, November 28, 2013
INHERITANCE: THE FIRST SON TAKES ALL IN ESAN CULTURE.
 |
| suffering child |
By Prince Kelly O. Udebhulu.
In Esan people's norms, culture and tradition; it stated that the eldest son, in the monogamous family setting especially, inherits every single property belonging to the late father and mother, though same culture/tradition also demands that he must take care of the upkeep of his brothers and sisters but this is not always the case resulting to bitter family conflict and division. Many said it is unfair while conservatives viewed it as tradition that must be obeyed.
I mentioned in some of my cultural reviews that under esan burial rites, the oldest surviving son of the deceased has the sole traditional right to perform and lead the burial rites of the dead parent(s) before the extended family. He bears the burden to bury his late dead father and may be or optionally assisted by his siblings which are sometimes done by levying them in anticipation of sharing the estate property with them or allowing them to farm on the family land or remain in the family home.
Typically, at the death of an Esan man, his oldest living son inherits his entire estate and hereditary titles, if any. His wife or wives are included except his mother. The first son also inherits his late mother’s landed properties, while his wife inherits her personal properties like wardrobe and cooking apparatuses. Under polygamous setting, it is contemporarily unfair before other children from different mother but tradition demands that they must obey the instructions from the eldest surviving son of their dead father; else, the ancestral spirit may strike any child who disobeys the eldest son traditionally. Notably, findings by this writer has shown that the feature of such inheritance is that of a “trustee”.
The eldest son must provide for his siblings until they are able to stand on their own. He is indebted to allot part of the family land to any of his brothers who wishes to use such for farming or building. His brothers and sisters are nonetheless to be of good behaviour to enjoy any of such opportunities. Nothing prevents a sensible inheritor from sharing portions of the estate or land to his siblings, especially where their late father was a polygamist.
There are also cases of non-written/oral wills which were performed when the dead parent(s) was/were alive and it is respected when proven facts emerged to the family under native law as gifts from the dead parent(s).
In Esan culture, men are the receivers of inheritance; female children have no standing or rank in the family. As Okojie revealed in his book, Esan idioms state that 'a woman never inherits the sword'; or, 'you do not have a daughter and name her the family keeper — she would marry and leave not only the family, but the village, a wasted asset'. It is assumed that once a woman marries, all her possessions go to her husband, thus draining the family's wealth."
Under this culture, there is trado-cultural act placed before a customary court that the deceased was subject to the customary law of his place of origin or where he lived and died, any application before the court by other children of the deceased without the support of the first male child of the deceased is never honored and is always in favor of the first male child.
There are reasons for this. One of such reasons is that under the customary law of the Esan people, if a man dies intestate, the eldest male child turns a trustee of the estate of the deceased awaiting the time the final burial rites of the deceased are carried out by the first son.
In the temporary, he looks and takes care of the estate for and on behalf of himself and the other children. Base on this custom, an application to the customary court to administer the estate of the deceased is a mere formality that will be granted as a matter of course, except where there are other justifying circumstances that may prevent the court from making such a grant; for instance, where the legitimacy of the first son is in dispute.
Another reason is that after the final burial rites of the deceased, the elders of the extended family of the deceased share the properties of the deceased. Though, the first son occupies a prominent place in the affair. As a matter of right, he takes the first and ancestral home (s) of the deceased primarily.
In the tradition of Esan people, the burial of one's departed parents is a vital event in the lives of the living and of the dead in their spiritual dwellings. He who buries his departed parents is a respected person in the family and public circle.
Burial rites are among the parameters in which an Esan person may be treasured; it convenes respectability and responsibility on a person. The performance of burial rites and the inheritance of the deceased's properties are inter-linked. Generally, the performance of burial rites is a pre-condition for the inheritance of the deceased's estate.
...to be continued.
Friday, November 22, 2013
My Trip to My Village, Urohi, Esan West LG, Edo State, Nigeria.
 |
| Market Square |
I am a native of Urohi village, Esan West Local Government of Edo State, Nigeria. I left the shore of Nigeria for a better life in Europe some years ago but the zeal, anxiousness and thoughts to visit my village surrounded my daily life before I gained resident permit that enabled me to visit home these days. To see my country, my home and my family after years was priceless. Especially there was a place of interest I had in mind to visit when I get back to Nigeria. It was my birthplace, called Urohi. Anyone who knows what it means to be close to nature would appreciate the ingredients Urohi is made of.
While in Europe, I remembered my mother used to boil concoction whenever I had headache, fever and some other types of health issue. She held me astride and pumped me full of it! She said the concoction of lemon grass and dongoyaro leaves are good for curing malaria fever and general body lassitude. This almost give me in to normal illness often as I feel the oyinbo (white) `s medicine will not heal as ours in the village!
Finally, the trip back to Nigeria emerged from the handiwork of Almighty God. Nigeria here I come! From Lagos via Ore in Ondo State and Benin by-pass, I arrived at the junction of Urohi road at Ekpoma city (Headquarter of Esan West LG) at sunset.
 |
| A Comfortable Villager |
The green trees and crops along the road to the village encircled the Jungle, encapsulating its history. The trees and crops for the seven words of the seven patriarchs, each green tree symbolizing a word of a patriarch: Love for others as for yourself, Unity for strength and power, Service to one another, Truth for reliance, Discipline for good nature, Understanding for tolerance, and Obedience for peace and progress. These were the unfaltering principles of existence that were imparted upon the natives of Urohi (of which I am one) that life as a gift is a connection, an extension, a bond, an unstated promise of looking out for one another. To live life to the fullest, you must be kind to one another for whatever affects the native of one world, affects the native of the other world. "Distance is immaterial,".
The bright moon and glinting stars being visible against the pale sky, cast Urohi village into a luminous play ground and I thought within myself, my birthplace is beautiful!
Oh! I shuddered to think, what would be anyone's excuse if asked to live in such a calming and serene society. I failed once in my life to realize that wealth has different faces. The wealth that comes from the inside and spread unto the horizon cannot be found in such a place like the hustling and bustling mechanical, fast paced, no-rest cities of the Europe. It is here, my own very birthplace, where people touch, see, feel, taste and hear nature. Urohi my home town!
Oh! I shuddered to think, what would be anyone's excuse if asked to live in such a calming and serene society. I failed once in my life to realize that wealth has different faces. The wealth that comes from the inside and spread unto the horizon cannot be found in such a place like the hustling and bustling mechanical, fast paced, no-rest cities of the Europe. It is here, my own very birthplace, where people touch, see, feel, taste and hear nature. Urohi my home town!
 |
| Pineapples |
I remembered when I was young especially my primary school days as the primary school was adjacent to the village market. The market square, a vast area of land situated in the beginning of Eguare (village) , where the monarch palace is found. As I turned into the footpath that ran straight into the market, I saw rows of bamboo-made stands that market women and men displayed their wares and stuffs with. Farm products like pineapples and yams would be stacked on one another to form small pyramids while sellers called for buyers with such melodic lines as:
"Come, buy my pineapples. This pineapple is sweet, hurry before the pyramid falls".
I quickly recalled how, following mother to this market especially after school hours then, I had seen a lot of people selling and buying, first disagreeing to the point of fighting and then with common understanding, agreed to a price. What a marvelous trading activities in our village market!!!
Memory lane:
"Come, buy my pineapples. This pineapple is sweet, hurry before the pyramid falls".
I quickly recalled how, following mother to this market especially after school hours then, I had seen a lot of people selling and buying, first disagreeing to the point of fighting and then with common understanding, agreed to a price. What a marvelous trading activities in our village market!!!
Memory lane:
There is this long open area in the middle of the village with compounds located on each side. The trees (orange, guava and mango) in the middle of this strip serve as gathering spots for villagers. In the late afternoon under the shade of the trees, men often extend visits at leisure time especially when crops harvest gives smiles and works in the farm minimized while women rest on the wood bench or on woven mats admiring the beauty of the village life harmoniously.
Pounding is a constant activity by the women in the village as most foods (Eba, pounded yam, etc) are eaten usually for breakfast, lunch, and dinner. Rice is luxury! I do have complains with my mother on pounding activity as I faked sickness and other flimsy excuses to escape pounding acts. Everyday I would wake up and fall asleep to the sounds of pounding in the yard. All these are attempts to escape the pounding acts because I lacked the enough strength but my dear mother knew my tricks and enveloped me with motherly reasons why I must managed to do the pounding.
 |
| prince kelly visits kinsmen |
If you are living in the compound, then you become a family member and you contributed to the compound upliftment upon your capacity and desisted from anything that will bring disrepute to the compound. There is this constant influx and movement of family members because the families are so large. There is the added element of polygamy as well. At times, we sum up courage to ask the elderly relatives on how everyone was related? Answers are always encouraging upon unity.
At night, not only are people constantly interacting with other people outside, but also with animals (chickens, goats, sheep), which are constantly roaming around. Early morning appointments are met with the village clock alarm system: cock crows!
"Community in Nigeria still works. The village is arguably the most stable and cohesive unit in Nigerian society. Villagers render adorable assistance more than city dwellers. Villagers do produce crop of yams one year and give half of them away to relatives and friends instead of reaping the profits. That is the beauty of my village"
...to be continued
By Prince Kelly O. Udebhulu
You can tweet to @princekelly75
Skype: princekellyudebhulu
Thursday, November 21, 2013
My Village Life You Know.
 |
| A Comfortable Villager |
By Prince Kelly O. Udebhulu.
"Community in Nigeria still works. The village is arguably the most stable and cohesive unit in Nigerian society. Villagers render adorable assistance more than city dwellers. Villagers do produce crop of yams one year and give half of them away to relatives and friends instead of reaping the profits. That is the beauty of my village"
There is this long open area in the middle of the village with compounds located on each side. The trees (orange, guava and mango) in the middle of this strip serve as gathering spots for villagers. In the late afternoon under the shade of the trees, men often extend visits at leisure time especially when crops harvest gives smiles and works in the farm minimized while women rest on the wood bench or on woven mats admiring the beauty of the village life harmoniously.
Pounding is a constant activity by the women in the village as most foods (Eba, pounded yam, etc) are eaten usually for breakfast, lunch, and dinner. Rice is luxury! I do have complains with my mother on pounding activity as I fake sickness and other flimsy excuses to escape pounding acts. Everyday I would wake up and fall asleep to the sounds of pounding in the yard. All these are attempts to escape the pounding acts because I lack the enough strength but my dear mother knows my tricks and envelop me with motherly reasons why I must manage to do the pounding.
If you are living in the compound, then you become a family member and you contribute to the compound upliftment upon your capacity and desist from anything that will bring disrepute to the compound. There is this constant influx and movement of family members because the families are so large. There is the added element of polygamy as well. At times, we sum up courage to ask the elderly relatives on how everyone was related? Answers are always encouraging towards unity.
At night, not only are people constantly interacting with other people outside, but also with animals (chickens, goats, sheep), which are constantly roaming around. Early morning appointments are met with the village clock alarm system: cock crows!!!
...to be continued
By Prince Kelly Udebhulu
You can tweet to @princekelly75
Skype: princekellyudebhulu
These Esan Sons qualify as next Governor of Edo State? Professor Oserheimen Osunbor & Arch. Mike Onolememen.
 |
| Prof Osunbor |
Obhiaba, knowing what you want accomplished may seem clear in your head, but if you try to explain it to someone else and are met with a blank expression, you must know there is a problem.
Professor Oserheimen Osunbor:
Professor Oserheimen Osunbor, nominated as Chairman, Nigeria Law Reform Commission (NLRC). He is a legal practitioner, politician. He was educated at the University of Warwick, England. He was professor of Law at the Lagos State University, LASU; member, Constitution Conference, 1994-1995; elected senator of the Federal Republic of Nigeria representing Edo Central Constituency, 1999 and elected governor of Edo State in 2007 before his election was annulled by the Court of Appeal.He was a first class brain who made distinction in all his academic pursuits. He made a first class in law at the University of Nigeria, Nsukka. He was the best Masters and Phd student in his classes overseas. He made a first class at the law school.
Arc Mike Oziegbe Onolememen:
 |
| Arch Mike Onolememen |
I will allow readers to go home and think about these great Esan Sons that shall make the best contender to any opposition political party candidate in the next Gubernatorial election , come 2016, in Edo State.
"We all know the definition of insanity, right? It`s when we take the same actions again and again while hoping for a different and better outcome than we `ve gotten before. A mentally strong person accepts full responsibility for past behaviour and is willing to learn from mistakes. Research shows that the ability to be self-reflective in an accurate and productive way is one of the greatest strenghts of spectacularly successful personalities".
...to be continued
By Prince Kelly Udebhulu
You can tweet to @princekelly75
skype
id: princekellyudebhulu
The President, GEJ, Nominates Professor Osarheimen Osunbor (Edo State), as Chairman, Nigeria Law Reform Commission (NLRC)
 |
| Prof Osunbor |
Professor Oserheimen Osunbor, legal practitioner, politician.
He educated at the University of Warwick, England. He was professor of Law at the Lagos State University, LASU; member, Constitution Conference, 1994-1995; elected senator of the Federal Republic of Nigeria representing Edo Central Constituency, 1999 and elected governor of Edo State in 2007 before his election was annulled by the Court of Appeal.
He was a first class brain who made distinction in all
Saturday, November 16, 2013
TIME FOR A CHANGE: WIDOWHOOD UNDER ESAN PEOPLE CULTURE
By Prince Kelly Udebhulu
The destruction of a culture is to destroy the root from which human society sprung from. However, retaining a culture that is oppressive is destroying the oppressed. Culture is constantly being modified and it is not expected to change overnight. The change must be in motion and it should be progressive. All efforts must be made to preserve the positive aspects in our culture but at the same time global changes must not be ignored. It is conceded that not all global changes are ideal, however notable changes abound that do not destroy the fabric of the Esan culture, but are for the well-being and development of the general Esan Land/People should be embraced.
Widowhood is a multi-faceted tragedy. It is overwhelmingly a woman’s problem which reveals atrocious social injustice. It joins a woman into the category of the marginalized defenseless and invisible being. Under the culture, widowhood is used as slang for being defenseless and cursed being. There are many widows among the adult female population than in men population today. This problem is compounded by the rampant cases of road accidents, jealousy/envy and competitions at working places, men are more among the casualties and women suffer.
Traditional practices deeply embedded in the customs constitute the greatest threat to the human rights of millions of widows. However, they can be described as cruel and inhuman. Widows are subjected to humiliating and degrading burial rites and mourning practices in the name of custom. It is pathetic to note that the traditional custodian of cultural practices in widowhood is almost exclusively female who rigorously enforce these practices leaving the widow isolated, impoverished and damaged.
Generally, there are some myths associated with widowhood. They are as follows:
i. The widow is the first suspect in the death of her husband. For this reason, she is made to undergo rigorous, unhealthy and demoralizing rites with the belief that she would die if she was a party to the death.
ii. Widowhood is regarded as a taboo which should not be discussed openly for fear of evil happenings on the discussants. This explains the dearth of literature on the issue.
iii. The widow freedom and liberty and subsequent remarry to another man is seen as a direct slap to the deceased husband family pride and values.
It is the widow who suffers for the death of a spouse. A widower (husband) on the other hand does not suffer the same fate as the widow even though both had lost a partner. At the death of a spouse, a widow is dethroned, defaced and disinherited, is dethroned because she loses the status conferred on her by her husband by being made to sit on the bare earth, straw mat or palm leaves. The “defacement” comes in when the widow is expected to look unattractive, dirty, unkempt with her hair shaved in some instances and denied of washing. The “disinheritance” comes in when the widow is disposed of all the property she had acquired with her husband and the worst scenerio especially when the widow is childless.
The widower (husband) on the other hand at this time is pitied because of loneliness caused by the loss of his partner, pampered as he will be fussed over and pacified usually with different suggestions of taking a new wife. A child who lost his or her father at a tender age carries the trauma all through his or her life especially the EXECUTION OF DIS-INHERITANCE POLICY. A change I Solicit Humbly My People.
Long Live Esan People.
By..Prince Kelly Udebhulu,
You can tweet to @princekelly75
skype: princekellyudebhulu
google hangout: princekellyudebhulu
THE OKA-EGIESAN (OKAIJESAN), DIVERSE STORIES ONE HISTORY
THE OKAIJESAN, otherwise refers to as HEAD OF ENIGIES IN ESAN LAND presides over meeting, conference and gathering of Enigies of Esan.This review is not meant to undermine any story or the Royal seat but to make diverse stories become a singular story. Some contemporary historians, writers, personalities and columnists tend to associate different or diverse facts and stories to make the real history straight, hence, my reason to put this Review before audience and readers to achieving a singular line of story and history behind the title. There are sizeable groups of FOUR with the beliefs narrated below, READ CAREFULLY AND PUT THE STORY STRAIGHT FOR OUR CHILDREN TO MEET.
( STORY)
…When Oba Adolor passed on, Oba Ovonramwen was installed as the Oba of Benin in 1888, but not without a fight from his brother, Prince OROKHORO. Prince Orokhoro lost and ran first to Evbohimwin and then to Orhodua in Ishan/Esan land. His mother was also an Ishan/Esan. He was busy raising an army in Ishan/Esan when the British army struck in 1897. These were some of the factors responsible for the defeat of the Benin army by the British army in 1897 . To punish Evbohimwin and the Enogie for supporting rebellious Edo Princes, Erhumwunse (Eromosele), the Enogie of Irrua, the son of Enogie ISIDAHOME 1, the son of Enogie OGBEIDE, who commited suicide for ordering the death of a pregnant woman between 1830 and 1847, was made OKA-EGIESAN by Oba Ovonramwen in 1895. He was given ADA, the Sword of Office. He therefore became OGIE ADA. This elevated him far and beyond the Enogie of Evbohimwin….By Professor Ademola Iyi-Eweka
(ANOTHER STORY)
…The history is traced to the glorious reign of Ikhihibhojere the lawgiver (a onetime Onojie of Irrua). According to history, the then Oba of Benin, Oba Akenzua I, invited all the Enigie in Esanland to his palace for a meeting. They all went in their sumptuous arrays of costumes and long retinue of servants. They prided themselves around the Oba's palace until the clout of their personal rivalry was overtly displayed. The Oba's Uko (courtier) invited them to eat their meals and the controversy as to who was the senior among them arose. Ikhibhojiere (the then Onojie of Irrua) who was the least and youngest among the Enigie was calm throughout their row and watched the kings from a corner of the palace where he quietly sat. He was invited by the palace courtier or Uko to share the meal among them. He did this successfully and peace was restored. When the Enigie were arraigned before Oba Akenzua I, there was quarrel again especially when the question as to who should break the kolanut arose amongst them. The kings rose against each other and began to quarrel bitterly. At that point, Oba Akenzua I became displeased by what he considered as unnecessary rivalry. The Oba then requested to know who shared their meals. They answered that it was Ikhibhojiere, the Ogirrua of Irrua.It was there and then that Oba Akenzua I asked Ikhibhojiere to break the kolanut and share among them. After this, Ikhibhojiere was made the head of all the Enigie in Esan land by the then Oba of Benin, Oba Akenzua I when he made him the Okaijesan of Esanland. The Oba of Benin again declared that in the gathering of the enigie of Esanland, the Okaijesan should be the one to bless and break the kolanut (except where the Binis gathered)… By Godwins Oriafoh, Reporter Esannnow
(ANOTHER STORY)
…Irrua was not necessarily the first Kingdom...they became so by default...in 1723 when Oba Akenzua I summoned all the Esan Enijies for a dialogue in Benin, the Enijies could not agree on who was the eldest when it was time to eat and break kola-nuts...they argued and shouted for awhile but Ojuruwa stayed clear of these arguments because he was obviously one of the youngest...after much shouting and argument, the Oba decided to give him the honor of breaking the kola nuts and ignored the other Enijies...hence conferred on him the Okaijesan of Esan land...that's how they became the number Kingdom...and that's why an Irrua man will always break kola nuts in the absence of a Benin man before any other Esan man...FORUMIST Michael Shunfay Okojie
ANOTHER STORY)
Another School of Thoughts put the story that when the Enigies of Esan gathered, hundreds years past, the Enogie of Evbohimwin, who was the señior then, pitifully and humbly held the bowl of water for the Enogie of Irrua to wash his hands, thereby, sold otherwise, passed the Sword of Office to the Enogie of Irrua, as OKAIJESAN…. COMMENTATORS.
REVIEW BY PRINCE KELLY UDEBHULU
ESAN PEOPLE: DEATH OF A MARRIED ESAN WOMAN AND TRADITION.
By Prince Kelly Udebhulu
In Esan culture, it is customary and mandatory after the dead of a married woman for her corpse to be returned back to family. Usually, after the burial ceremonies at her husband's families compound, the corpse is taken to her family compound for the proper burial. Optionally, an Esan woman could be buried outside the family home based on a valid request to that effect; a consideration sought and obtained by the first male child. A request to bury her mother in his personal home as honor to her. He may be accompanied by his age mates and backed by uncles of the deceased. It can be honored or declined. Esan culture has in-built flexibilities. Like every culture, it is dynamic and admits refinement.
The culture is dialectic; it imposes duty on both parents and offspring. While parents owe a sacred duty to nurture children to adulthood, it is the corresponding obligation of adult children to stay alive to celebrate their parents and conduct them through the lonely path home. It is understood that a child who cannot do honor to his mother is worthless; he enjoys scant regards among his mates and friends.
“Tradition demands that the woman family totally examined the woman before burial. The reasons for this are many but principally to examined whether the woman died violently or was maltreated by her husband. Esan values their children, male or female, this is why unlike some cultures, the bride price is very low. If any evidence is observed that suggest the woman died violently, questions are usually asked and most times answers can only be accepted after the payment of fines.”
In Esan culture, a man does not discuss the burial rites of his late wife. But the only scene where the husband is summoned, if evidence shown that he did not send the smelly he-goat and a bundle of seven yam tubers just before the first male child birth. It is their entitlement to feast and celebrate the impending motherhood of an Esan maiden. A deserving right of the youths in the maternal lineage. That is the only fine the man may pay to the youths. It is strictly between the first male child and those younger than the deceased. Elders do not partake in all the talks about burials and do not plan the attendant cultural ceremonies.
Conclusively, Esan woman in most cases, never buried in foreign land except in rare instances.
…To be continued
By Prince Kelly Udebhulu
You can tweet to @princekelly75
WEEP NOT FOR OUR TRADITION, OUR ANSWERS MAKE SENSE?
Our understanding of what we see as evil will facilitate the efforts put in place to combat evil in the society. Africans in their traditional ethics place some level of emphasis on goodness of character. Goodness of character consist of virtues such as kindness, generosity, hospitality, justice, respect for elders while the elders ensure that they stay off anything that is capable of bringing disrespect; others are obedience to legitimate authorities and humility. Evils to the Africans are vices like killing, stealing, adultery, and disrespect for elders, telling lies, incest, and cruelty or doing harm in any way to other people.
However, a distinction between customary behavior, taboo and morality, each with its own rule of conduct, is a necessity at this point. There are some actions that are regarded as customary. Customary actions are justified on the basis that it is the custom of the people to perform such action. That actions are customary because they have been done from time immemorial as enough reason for continuing to do them. Some actions are referred to as taboo. The justification of taboos is always in terms of the adverse consequences that would follow if they were done. If any forbidden act by taboo is performed, adverse consequences are believed to follow with certainty. For example, that it is a taboo among our people, for a man to have sexual intercourse on a farmland. No scientific explanation is given as to why actions forbidden by taboo are wrong except that the gods hate such things and anybody who gets involved in them would incur the wrath of the gods. Like in the case cited above about our people, the reason given by the elders is that it affects fertility, the gods of fertility will be offended if sexual intercourse takes place on a farm land. Today, what place do we refer to as farm land? Can we call a garden park where we have fruits, oranges et cetera a farm land? Notably, sexual intercourse take place in these farm lands now, is the taboo still in place or modernized?
Subsequently, is the step taken to discourage adultery especially among our women. If any woman is caught in the act of adultery, the eldest woman (wife) in the family stead will be informed. She will in turn bring the information to the knowledge of the eldest man in the family. He will give approval to her to carry out the necessary actions geared towards putting a stop to the ugly act. What are the necessary actions one may ask? Before now, it should be that the woman who commits the act (adultery), will be paraded half naked through the major streets of the village; after which she will provide a sizeable she goat and a chicken to appease the gods. This was the effort made towards putting to an end such disgraceful evil acts. In contemporary times, the idea of getting the woman half naked and walk through the streets in the village in broad day light like that has been stopped. She will only be asked to make provision for a goat for the elders and she will be prayed for.
...to be continued.
By Prince Kelly Udebhulu.
You can tweet to @princekelly75
skype id: princekellyudebhulu
ESAN PEOPLE: We Must Change Burial Tradition Of Our Married Daughters.
By Prince Kelly Udebhulu.
It is an age-long, well known and established tradition of the Esan people that our married daughters, upon demise are buried in the ancestral homestead.
Culture is constantly being modified and it is not expected to change overnight. The change must be in motion and it should be progressive. Esan culture has in-built flexibilities. Like every culture, Esan's is dynamic and admits refinement. The tradition should be changed. No question of giving out our women to men alive and receiving her corpse at the end. I am imploring my people to change that tradition. Why bring our daughters corpse to us when we gave her to the husband, body and soul?”. “What have we to do with her remains after all? Since the husband took good custody of her when she was alive, enjoyed and brought forth offspring through her during her lifetime, he should equally be able to take custody of her remains when she dies.”
Only a woman not married or properly married to a man should be brought back and buried in her father’s house. Any Esan woman that is truly and properly married according to the laws and tradition of the land should go to the husband and become his property forever. Once they are married, they are married and gone forever to their husband.
...to be continued
By Prince Kelly Udebhulu
You can tweet to @princekelly75
skype id: princekellyudebhulu
Subscribe to:
Posts (Atom)