A CRITICAL ASSESSMENT OF THE OSU CASTE SYSTEM IN IGBO LAND, NIGERIAS
CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
Every time and group in human history has had difficulties, whether they were caused by natural disasters like earthquakes and floods or by human activity. Even though they may vary from one community to the next, social stratification, inequality, prejudice, and injustice exist in every culture. It may take on different forms, such as economic, social, religious, or even political. People, ethnic groups, and nations are all impacted. It is referred to by many names in different cultures and communities while one group claims superiority over another and some nations claim superiority over another. The caste system is the second form of social stratification in which status is determined by birth, marriage is only permitted between caste members, and it is an eternal union (Henslin, 2005; Ember et al., 2005). The Osu caste system is present among the Igbo in the south-east region of Nigeria (Amalu, 2018,). According to legend, it is as old as Igbo land itself, or “as old as the killing of twin babies, the killing of innocent children for developing first the upper incisor (teeth), the offering of human sacrifices, the problematic ideas of reincarnation, and others which were practiced in the ancient world” (Onwubuariri, 2016). In Igbo country, the caste system is closely linked to endogamy. As stated by Beattie (1980). Caste indicates that there are different “types” of people and that these types, which are often distinguished by their traditional occupations or general origins, are arranged in a hierarchy (Beattie, 1980). Each caste and subcaste has a position on the ladder, with some castes below it and some above it. It is widely accepted that each caste or sub-caste in such well-organized civilizations should stick to itself and refrain from mixing with other castes, especially the lower ones.
The law of endogamy, which is often (in India) connected with firmly institutionalized conceptions of purity and impurity, aids in maintaining caste separation by expressing the high social value placed on such exclusivity. The osu (outcast) is also a term used to describe people whose parents or themselves were formerly sacrificed as sacrifices to particular shrines and were thereafter considered the property of the gods or ancestor deities represented in the shrines. The osu becomes “virtually hazardous” as a result of their ceremonial status, since physical contact with them entails bodily touch with the powers of the deities who hold them–a risk no man is willing to face. As a result, they are subjected to a number of taboos that must be scrupulously adhered to; no freeborn, for example, cuts an osu’s hair, crosses an osu’s legs, cohabits with an osu, or marries an osu. An osu does not attend gatherings of free men, and even when they are there, they do not have any direct influence over choices.
An osu’s reference group in daily activities, as well as in all of his life achievements, is the community of his fellow osu, not the freeborn; thus, he can marry, choose a wife from an osu community; he can take titles, enjoy the benefits or prestige within the osu community, because no one recognizes the titles outside of it. He isn’t supposed to be in any kind of religious office. In Igbo traditional culture, the exclusion of osu from political position recruitment is therefore plain and unchallenged.
According to Uchendu (1965), Arinze (1978), Obute (1995), and Dike, an Osu is a man or woman who has been consecrated and dedicated to gods in order to appease the gods and remove any sins, misfortunes, or bad things that may befall the dedicator (2002). He is a light sacrifice as well as the slave or possession of the deity to whom he is pledged. The typical non-ritual slave oru (ohu) is in a far better situation than the osu. Of course, conditions differ from one location to another. The oru are the subject of many taboos, are socially excluded, and have a political inferiority complex. Olisa (2002) described the oru as an ordinary man who lacked the support of his family, quoting Jones.
This idea can only be true to a certain extent. For a variety of circumstances, some oru were sold by their kinsmen, and in this circumstance, they had in fact lost their kinsmen’s support. To the dismay of their clan, many oru, on the other hand, were initially seized against their will. No relatives exist for either variety of oru in their new role as oru. The oru was captured and owned, which is a crucial fact to keep in mind. The element of ownership gradually fades as the slaves grow in number and start families, but they remain without legal access to land or influence in politics.
1.2 Statement of the Problem
The issue of Osu and its complications have existed since the Igbo community’s inception (Dike,2002). The problem stems from practices that were once used in the ancient Igbo nation as well as other countries in Nigeria and Africa as a whole, including the killing of twin babies, the killing of innocent children for the development of the upper incisor (teeth), the offering of human sacrifices, the problematic notions of reincarnation, and other practices. The Osu caste system has developed as a result of many centuries. All attempts to get rid of it, however, have been fruitless and illusory because the majority of Igbo people view it as an inherent part of their culture that cannot be easily altered or adjusted. Today, the hardship brought on by this system goes beyond the norm. Political, economic, and philosophical issues are included in social and cultural concerns.
The Igbos are a people who respect each person’s abilities and operate in a reciprocal manner, according to the complimentary point of view. Their proverb “Agbakota Aka nyuo mmamiri Ogbo ufufu,” which means “the desired purpose will be reached if all efforts are brought together,” can be used to observe this. “Ibu anyi danda,” which roughly translates as “if everyone unites their efforts, there will be no weight too great for them to raise,” was another idea held by Igbos. They also hold that all parts that make up the entire or absolute are mutually interdependent. Hence, “Egbe bere Ugo bere” and “kasomadina” are only statements of their conviction in the fusion and union. encompassing all people and their pursuits. The Osu caste rejects these principles due to its teachings on viewing some people as inferior, less human, etc., and this causes a significant problem that cries out for a practical solution (Amalu, 2018).
1.3 Objective of the study
The following is the study’s main goal:
1. To recognize the Osu caste system’s behaviors
2. To investigate how the Osu caste system affects citizens’ civil rights
3. To determine how the Osu caste system affects society.
4. To investigate potential solutions for addressing the Osu caste system
5. To analyze the Osu caste system’s attempt to be abolished.
1.4 Research hypotheses
The following hypothesis have been formulated for the study
H01: Osu caste system does not have any social implications.
H02: Osu caste system does not have an effect on citizens civil right.
1.5 Research methodology
The topic of research technique includes both the instrument used for data collection and the many approaches or strategies the researcher utilized to conduct the study. The research questions can be answered using a variety of research approaches. Historical research is the sort of research methodology utilized in this study to collect data and pertinent information, and the study will use a descriptive method of data gathering. This will entail gathering information from both primary and secondary sources, including books, journal articles, magazines, websites, interviews, proceedings of international and national conferences, published articles, and unpublished ones.
1.6 Organization of the study
To fulfill the goal of this study. The study is broken up into five connected chapters, numbered one through five.
The researcher has been able to introduce the work, describe the issue that led to the study, outline the problems this work seeks to address, as well as the goals it wants to accomplish, in this first chapter. The technique utilized for the study was described, along with its scope and restrictions.
Review of the literature and Osu caste system practices are covered in chapter two. The social effects of the Osu caste system are discussed in chapter three. The Osu caste system was attempted to be abolished in chapter four, while chapter five covers the summary, recommendations, and conclusion.
1.7 Significance of the study
This study examines the Osu Caste System in Igbo Land, Nigeria.
The study will be beneficial to the people of igbo origin as it will shed more light to the harm been done to an Osu person and it will also make them see reasons why this archaic tradition should not be allowed to continue.
His research will be useful to the academic community since it will add to the body of knowledge on the Osu caste system and serve as a guide for students who might want to pursue the topic further.
1.8 Scope of the study
This study investigates the Osu Caste Structure in Nigeria’s Igbo Country. The Osu caste system’s behaviors will also be revealed via the study. The impact of the Osu caste system on residents’ civil rights will be further investigated through the study. Also, the study will determine how the Osu caste system affects society. Also, the study looks at possible improvements to the Osu caste structure. The investigation will also look at the Osu caste system’s bid to be abolished. Thus, the state of Anambra shall be the focus of this study.
1.9 Limitation of the study
The following are some of the variables that limited this study:
Similar to any other research, there may be issues with getting the data needed to complete the study, such as a lack of accurate resources on the subject.
The researcher encountered financial limitations when procuring pertinent resources, printing surveys, and compiling them.
Time is a factor that also poses limitations because the researcher must juggle writing the research and doing other academic work, which is uncomfortable.
1.10 Definition of terms
Osu caste system: an ancient practice in Igboland that discourages social interaction and marriage with a group of persons called Osu.
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