Payment of Bride Price under Esan Tradition: It's Importance.

By Prince Kelly O. Udebhulu.

In Esan tradition, a woman is said to be unmarried until the man pays her bride price even though they are both living together with or without children already. In Esan tradition, the woman is not allowed to bury her father as a married daughter when he (father) dies until the man pays her bride price. She is not allowed to present any man as a husband or a man to perform the role of an in-law during her late father's burial ceremony.

In our understanding, marriage also known as matrimony is a socially or ritually recognized union or legal marriage contract between two individuals that established obligations and rights between them and their children and in-laws. We have different types of marriages but the most common types under tradition are the monogamy ( one man with one wife) and polygamy ( one man with several wives).

In Esan dictionary, bride price, also known as bride "token" is an amount of money, property or other forms of wealth paid by a groom or his family to the parents of the woman (bride) he has just married or is just about to marry. It is one of the highest honors confirming a bride’s value and womanhood; giving the husband the full traditional or customary rights to the sexual, economic, or procreative powers of his wife.

In Esan traditional marriage, it takes two major stages; the introduction ceremony and the payment of bride price or engagement ceremony. The "introduction ceremony" is the first phase. The families of the intending couple formally meet for acquaintances and assert their consent to the proposed marriage. List of requirements for the payment of bride price is given to the man's family. Some are done in a living room setting with strictly the nuclear or immediate extended families in attendance.

The payment of bride price or engagement ceremony which is the second phase takes a bigger look that the previous as the would-be in-law comes with the itemized requirements given to them during the introduction ceremony. it is merriment galore after all conditions and engagement of the bride and groom according to the Esan tradition took place. This merriment aspect of it depends on how and manner the celebrants organized or wanted it.

It is worthy of note that as a result of the various beliefs on bride price payment, there is a question whether bride price is a necessity or importance under Esan people's tradition?

A thing is said to be necessary when it is a requirement or it is essential, while it is referred to as important when it is of great significance or value. Many may agree that it is a necessity because various cultures have made it a requirement for getting married to a woman, and others will say it is important because without it, no marriage has taken place and people will label the girl “cheap”, and it also shows that the man values the girl and therefore, appreciates the parents of the girl through the payment of the bride price; but I tell you this day that though it turned a necessity but it is importance under Esan people's tradition.

Bride price is an important aspect of marriage tradition in Esan land. It is a token that highlights a degree of commitment and chivalry in a man and shows he does not only value his bride, but also holds a high regard for her family.

However, Bride price does not in any way equate the worth of a woman. In Esan tradition, no amount of money can buy a daughter; her value is inestimable in human terms. Esan people value their children, male or female, this is why unlike some other traditions; the bride price is very low. A calculated message to the groom that they do not sell their daughter and she is still considered a family daughter even though she is married, hence the tradition that at death, the corpse of Esan woman is returned to her family to be buried with her ancestors.

Also, as the bride price signifies the beginning of a marriage, it is as well depicts the end of that marriage, as the bride price is usually refunded to the man (husband) when both or either the woman or man is no longer interested in the marriage. In Esan tradition, a marriage is not reckoned to have ended until the return of the bride price has been acknowledged, signifying a divorce.

Conclusively, every man who intends getting married should fulfill his obligation by paying the woman’s bride price. The bride price is a price that every man should pay before he gets married to his proposed wife or a woman living with him though they have child or children already. To say you are married, you must have paid the bride price of the woman. Bride price is cultural, traditional and even biblical.

...to be continued.

The Important of "The Iruen" (Clothing ) Ceremony Among Esan People.

By Prince Kelly O. Udebhulu.

Esan has a very rich tradition and cultural festivals. Masquerades' dancing and other ceremonies through which the people dedicate themselves to God, purify both the land and people, initiate men or women into various age-grades, marriage ceremonies and annual family/clan get-together. Whichever event, it is always colorful.

One of the most profound and enduring is "Iruen" (the platinum age rite of transition clothing) ceremony.

Though with little variant in Esanland. It is a scintillating transition to the platinum age group.

It involves both male and female. Females are recalled from where-ever they got married, to join this wonderful age.

Key amongst the reasons is to celebrate their longevity and to take care of them as family clan. And after their death, bury them in the ancestral tomb.

It is often not done in group. The celebrant male or female chooses a date suitable to them. 
 The ceremony is breath-taking, during which the celebrant will reap a flamboyantly woven wrapper; do what looks like a last home stretch procession around each houses that constitute his or her homestead and from one clan to another announcing his or her platinum's status to the public and receiving cash gifts from appreciative well-wishers.

Iruen (clothing) ceremony is a critical milestone in Esan land. The ceremony is highly celebrated across Esan land due to its common significance. It is performed by both male and female who has attained this crucial platinum age and possibly with children. To migrate into the Edion group in the village's hierarchical age grouping (most senior citizens), there are limitations apart from being qualified by age, one must have performed the burial ceremonies of one’s late parents and did the Iruen ceremony before being accorded an Odion Status.

The nature and customary requirements of the ceremony vary from phase to phase, depending on “common hardship and necessity”. The central significance here is that it is considered to be a thing of happiness to attain the age required for the ceremony.

As regards the male, once he successfully performed this rites, the social status of the celebrant within the community changes. Whatever providence holds, from then on he is strictly regulated by certain laws calculated to make him live honorably for the rest of his or her life. He could be made the Odionwele if he becomes the oldest man in his village.

...to be continued.

ANCESTORS' CONNECTION TO THE ADMINISTRATION OF ESAN KINGDOM.

HRH, EIDENOJIE 1, ONOJIE OF UROHI KINGDOM

By  Prince Kelly O. Udebhulu.

To the Esan people, the ancestors are disembodied spirits of people who lived upright lives here on earth, died ‘goodʼ and natural deaths, that is at a ripe old age, and received the acknowledged funerary burial rites.They could be men or

women. Under this understanding, not all who die become ancestors, but those that meet the above conditions while alive and after death.

The system of governance among the Esan people is highly structured hierarchically.. At the top of the hierarchical ladder in each of the kingdoms in Esan land is the king known as the Onojie. He is compared to the General Manager in a modern organisational setting. His administrative organisational structure consists of chiefs known as Ekhaemolen (traditional council of chiefs).

These are in turn followed by Communal/Village heads known as the Odionwele (the eldest male in the Village made up of many quarters). Next in line on this hierarchal ladder is the Odion, which is the head or leader of each quarter known as "Idumu" making up the village, followed by the Omijiogbe (eldest male in an extended family setting comprising of husband, wife/wives, children, brothers, unmarried sisters and their families) and at the bottom of the ladder is the father in a nuclear family known as Aba (father). Sometimes, the Omijiogbe could also be called "Aba mai" (our father).

In Esan village or clan, there are different groups based on age (Otu) and there is also a clear division of labour among the different groups. The group of elders known as "Enedion" constituted both the executive, legislative and judicial arm of the community. They are responsible for determining and educating the members of the village on the traditions and customary laws that govern the people, enforcing these laws and punishing offenders in line with existing criminal, social and economic laws of the land.

The next in the age grouping are the "Igene". This group controls the communal works department, maintains the internal security and defense of the community from peripheral hostility. They majorly execute absolute actions and decisions of the Enedion forcefully or otherwise. The least in the age groupings are the "Egbonughele", who are responsible for maintaining environmental sanitation in the community.

It is important to note that power and authority are delegated to the Odionweles/Enedions by the Onojie to act on his behalf, in ensuring that the customary laws and traditions governing the people in the land, are adhered to and offenders punished.

Just as we have constitutional law in the contemporary society, there is a myth among the Esan people, the "Elimin" ( ancestral spirit) that are organic to the myth of creation. In this way, they function as the major stabilizer of the people’s destiny and ways of life. Traditionally, they are ancestral spirits who periodically visit their living forebears in spirit forms. Their visits are regarded as spiritual interventions to the world of the living and as a result are highly venerated. It is a symbolic resurrection of the ancestors. The ancestors are believed to be around the living to protect and guide his people.

“For the Esan; ‘edion are yu ebha yieho" (it is only the ancestral spirit’s eyes that die and not his ears).

The use of "Uhure" (Sacred stick) by the Odionwele in every community draws inference from the above.

As a matter of fact, Esan don't worship ancestors. They worship the God of their ancestors. Eg. I am the God of Abraham, Issac and Jacob as in the bible.

"Elimin na tor, na khale, na kpekhia" ( If ancestor reached three years) they turn to saints.

* Uhure is a Family Personal Deity.

*Okpo (Mantle) comes in different forms and authority.

Esan because of their structured tradition, operate a well structured Capilary Democratic system, based on age groups.

It is under this belief that administration becomes easy which is respect for the customary laws and traditions governing the people in the land.

In Esan communities, individual at every stage of life has a series of duties and obligations to
one another as well as a set of rights; things that he or she could expect or demand from other individuals as well as welfare and security issues. It is in line with this that entry into these age grades (Otu) through some traditional rites are considered for men. Age is a most important factor determining the extent of rights and obligations in Esan kingdom.

In a nutshell, the administrative management of the Esan kingdom is the principles of "Akugbe-ole-ahu" (Unity is strength, Espirit de corps) and "Okpamakhin" (we are the same). It is a structured hierarchical administration of peaceful co-existence in an average Esan person`s present day contemporary life whether living in or outside Esan land.

...to be continued