TRADITIONAL MARRIAGE AMONG IBIAKU CLAN IN MKPAT ENIN LOCAL GOVERNMENT AREA OF AKWA IBOM STATE 1900-2000.
CHAPITER 1
1.0 INTRODUCTION
1.1 INTRODUCTION TO THE STUDY
The institution of marriage is significant everywhere, but especially in Africa. Marriage has been divided into various categories due to its significance; the first is the traditional marriage, which takes traditions and norms into account. This is followed by weddings between Muslims and Christians, which are frequently referred to as modern marriages. The three marriages have so many characteristics in common in our current era that it is difficult to tell them apart. The oldest type of marriage, though it has not been completely abandoned, is still practiced in most locations, but as a shadow of what it once was. Therefore, one discovers that all that is left after a typical marriage is the name.
Thus, the question of whether individuals still understand what a traditional marriage is arises. In light of this, the researcher hopes to shed light on the forgotten tradition of traditional marriage by researching it among the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area.
1.2 The study’s goals and objectives
This study’s primary goal is to make an in-depth analysis of the traditional marriage system used by the Ibiaku clan and the significance that has previously been attributed to it. The second goal is to look at the numerous steps that went into traditional marriage, such as the institution that fattened girls and the visit from the Ekpo (masquerade) to the fattened female.
1.3 Study’s Purpose and Limitations
This study’s focus is on traditional marriages within the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area. Although the researcher will mention traditional marriage in other places, this paper is just focused on the Ibiaku clan. This study will therefore exclusively concentrate on the traditional marriage system in Ibiaku clan has developed over the past century with a focus on both tradition’s continuity and change.
1.4 METHODOGY
Both primary and secondary sources were used in this work. I spoke with Mr. EdetOnyong, who is the son of the priest who officiates traditional weddings. Mr. Bassey Umoren is a traditional marriage participant, and Mrs. Nene James Effiong is a traditional marriage observer. Given that they have all undergone traditional marriage, which means they have firsthand knowledge of and have been present for traditional marriage in the clan, the researcher decided to speak with them.
Additionally, secondary sources from the library at the University of Uyo that are pertinent to this work were used.
1.5 REVIEW OF THE LITERATURE
There are numerous books on traditional marriage among different ethnic groups, but none specifically address the traditional method in the Ibiaku clan. As a result, the books discussed here are on traditional marriage in other countries and will provide background information for the researcher.
Marriage is a situation in which a man and woman live together in a sexual relationship with the permission of their social groups, according to the work of Philip and Henry, Marriage Laws in Africa. The researcher will have to talk about the circumstances under which a man and a woman can live together as husband and wife, so this book is really relevant to my work.
In his book “West Africa Traditional Religion,” Parrinder noted that in many countries, religion plays a minor role and only enters as a final blessing. He referred to marriage as “a secular contract between two persons and families.” The books also cover the fattening procedure and female circumcision, which he views as a crucial and fundamental part of the fattening ritual because it entails the removal of sexual tissue. (clitoridectomy and cutting of the labia minora). The discussion of the fattening institutions is essential to this work, hence Parrinder’s book was quite pertinent to the researcher.
Who Are the Ibibio? was a valuable resource that was also consulted. By Udo, the marital institution is seen as what molds and forms the actions of the group known as the family3. He distinguishes between the two types of marriage that are most common in his clan: polygamy and monogamy. To him, the bride price is symbolic and has no financial significance. Although Udo’s book was extremely pertinent to this project’s work, he neglected to add that, in cases of divorce and separation, the bride price was returned to the husband. This researcher would want to examine this in more detail later on in the essay.
In his book “The People of Southern Nigeria,” Talbot. When he wrote about the fattening home, he considered it as the first occasion in an Ibibio girl’s life that marks the start of another crucial stage of her journey to womanhood4. According to him, it is a process of making the girl muscularly hypertrophic and a process of teaching her manners. The book went into greater detail about why girls should be circumcised and how overweight girls lack dignity. Talbot did justice with his job, as anybody can attest, but he neglected to explain that an obese girl can bleed to death during the circumcision procedure, a fact that this researcher will further elaborate on during the duration of the article of this study. The Wooden Gong, a novel by Akpan, also offers insight into the historical background of fattening. Akpan remarked that fattening was an attempt to make the girl grow larger.In order to increase the girl’s size, a female elder who is skilled in the art of fattening girls is invited to perform regular massages on the girl. He emphasizes the necessity of using oil (palm oil) and a special powder called Idout, which also serves as a pigment or dye to enhance the girl’s complexion. This book is pertinent to this essay since the writer will need to describe the significance of applying oil and other fluids on a regular basis put the particular powder on the chubby chick.
This essay seeks to strike a balance between traditional marriage, bloated institutions, and changes in the Ibiaku clan’s traditional marriage system brought on by the clan’s rapid economic development and acceptance of western culture.
Notes and references, section 1.6
1. Marriage laws in Africa by Philip and Henry, F.M. Longman, 1971, Ibadan, p. 43
African Traditional Religion, by Parrinder, E. G. Sheldon Press, 1974, p. 103, London
3. A.U. Edet, “Who Are The Ibibio?” Africana Fep. 1983, p. 103 in Onisha
4. London: Epworth Press, 1963, p. 130, The People of Southern Nigeria, P.A. Talbot
The Wooden Gong, London: Longman, 1965, p.4; Akpan, N.U.
CHAPITER 1
1.0 INTRODUCTION
1.1 INTRODUCTION TO THE STUDY
The institution of marriage is significant everywhere, but especially in Africa. Marriage has been divided into various categories due to its significance; the first is the traditional marriage, which takes traditions and norms into account. This is followed by weddings between Muslims and Christians, which are frequently referred to as modern marriages. The three marriages have so many characteristics in common in our current era that it is difficult to tell them apart. The oldest type of marriage, though it has not been completely abandoned, is still practiced in most locations, but as a shadow of what it once was. Therefore, one discovers that all that is left after a typical marriage is the name.
Thus, the question of whether individuals still understand what a traditional marriage is arises. In light of this, the researcher hopes to shed light on the forgotten tradition of traditional marriage by researching it among the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area.
1.2 The study’s goals and objectives
This study’s primary goal is to make an in-depth analysis of the traditional marriage system used by the Ibiaku clan and the significance that has previously been attributed to it. The second goal is to look at the numerous steps that went into traditional marriage, such as the institution that fattened girls and the visit from the Ekpo (masquerade) to the fattened female.
1.3 Study’s Purpose and Limitations
This study’s focus is on traditional marriages within the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area. Although the researcher will mention traditional marriage in other places, this paper is just focused on the Ibiaku clan. In other words, this study will exclusively concentrate on the Ibiaku clan’s traditional marriage system from 1900 to 2000. In order to demonstrate how the traditional marriage structures in the Ibiaku clan have changed over the past century, the researcher has chosen this time period (1900–2000) as a point of comparison for the article, concentrating on both continuity and change in tradition.
1.4 METHODOGY
Both primary and secondary sources were used in this work. I spoke with Mr. EdetOnyong, who is the son of the priest who officiates traditional weddings. Mr. Bassey Umoren is a traditional marriage participant, and Mrs. Nene James Effiong is a traditional marriage observer. Given that they have all undergone traditional marriage, which means they have firsthand knowledge of and have been present for traditional marriage in the clan, the researcher decided to speak with them. Additionally, secondary sources from the library at the University of Uyo that are pertinent to this work were used.
1.5 REVIEW OF THE LITERATURE
There are numerous books on traditional marriage among different ethnic groups, but none specifically address the traditional method in the Ibiaku clan. As a result, the books discussed here are on traditional marriage in other countries and will provide background information for the researcher.
Marriage is a situation in which a man and woman live together in a sexual relationship with the permission of their social groups, according to the work of Philip and Henry, Marriage Laws in Africa. The researcher will have to talk about the circumstances under which a man and a woman can live together as husband and wife, so this book is really relevant to my work.
In his book “West Africa Traditional Religion,” Parrinder noted that in many countries, religion plays a minor role and only enters as a final blessing. He referred to marriage as “a secular contract between two persons and families.” The books also cover the fattening procedure and female circumcision, which he views as a crucial and fundamental part of the fattening ritual because it entails the removal of sexual tissue. (clitoridectomy and cutting of the labia minora). The discussion of the fattening institutions is essential to this work, hence Parrinder’s book was quite pertinent to the researcher.
Who Are the Ibibio? was a valuable resource that was also consulted. The author, Udo, considers the institution of marriage as one that molds and establish the family 3 association’s operations. He distinguishes between the two types of marriage that are most common in his clan: polygamy and monogamy. To him, the bride price is symbolic and has no financial significance. Although Udo’s book was extremely pertinent to this project’s work, he neglected to add that, in cases of divorce and separation, the bride price was returned to the husband. This researcher would want to examine this in more detail later on in the essay.
In his book “The People of Southern Nigeria,” Talbot. When he wrote about the fattening home, he saw it as the first incident in an Ibibio girl’s life that marks the start of another crucial stage of her journey toward womanhood, 4 to him, it’s a process of teaching the girl manners while also hypertrophicizing her muscles. The book went into greater detail about why girls should be circumcised and how overweight girls lack dignity. While it is possible to say that Talbot performed his task justice, he did not disclose that an obese girl could bleed to death during the circumcision procedure, a fact that this researcher will further elaborate on throughout the course of this investigation.
The Wooden Gong, a novel by Akpan, also offers insight into the historical background of fattening. Akpan remarked that fattening was an attempt to make the girl grow larger.5 in a way that encourages the girl to grow in order to regularly massage the girl due to her size, a female elder who specialized in the business of fattening girls is requested. He emphasizes the need for the application of oil (palm oil) and a special powder known as Idout, which also serves as a pigment or dye to enhance the girl’s complexion. This book is pertinent to the essay since the researcher will need to talk about how important it is to regularly apply oil and a specific powder to the fat female.
The purpose of this essay is to strike a balance between traditional marriage, fattening institutions, and changes in the Ibiaku clan’s traditional marriage system as a result of the rapid economic expansion and acceptance of American culture.
Notes and references, section 1.6
1. Marriage laws in Africa by Philip and Henry, F.M. Longman, 1971, Ibadan, p. 43
African Traditional Religion, by Parrinder, E. G. Sheldon Press, 1974, p. 103, London
3. A.U. Edet, “Who Are The Ibibio?” Africana Fep. 1983, p. 103 in Onisha
4. London: Epworth Press, 1963, p. 130, The People of Southern Nigeria, P.A. Talbot
5. The Wooden Gong, London: Longman, 1965, p.4; Akpan, N.U.
CHAPITE
1.0 INTRODUCTI
1.1 INTRODUCTION TO THE STU
The institution of marriage is significant everywhere, but especially in Africa. Marriage has been divided into various categories due to its significance; the first is the traditional marriage, which takes traditions and norms into account. This is followed by weddings between Muslims and Christians, which are frequently referred to as modern marriages. The three marriages have so many characteristics in common in our current era that it is difficult to tell them apart. The oldest type of marriage, though it has not been completely abandoned, is still practiced in most locations, but as a shadow of what it once was. Therefore, one learns that traditional marriages merely differ in the name remains.
Thus, the question of whether individuals still understand what a traditional marriage is arises. In light of this, the researcher hopes to shed light on the forgotten tradition of traditional marriage by researching it among the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area.
1.2 The study’s goals and objectives
This study’s primary goal is to make an in-depth analysis of the traditional marriage system used by the Ibiaku clan and the significance that has previously been attributed to it. The second goal is to look at the numerous steps that went into traditional marriage, such as the institution that fattened girls and the visit from the Ekpo (masquerade) to the fattened female.
1.3 Study’s Purpose and Limitations
This study’s focus is on traditional marriages within the Ibiaku clan in AkwaIbom State’s Mkpatenin Local Government Area. Although the researcher will mention traditional marriage in other places, this paper is just focused on the Ibiaku clan. In other words, this study will exclusively concentrate on the Ibiaku clan’s traditional marriage system from 1900 to 2000. In order to demonstrate how the traditional marriage structures in the Ibiaku clan have changed over the past century, the researcher has chosen this time period (1900–2000) as a point of comparison for the article, concentrating on both continuity and change in tradition.
1.4 METHODOGY
Both primary and secondary sources were used in this work. I spoke with Mr. EdetOnyong, the priest’s son, during my interview carries out a typical wedding. Mr. Bassey Umoren is a traditional marriage participant, and Mrs. Nene James Effiong is a traditional marriage observer. Given that they have all undergone traditional marriage, which means they have firsthand knowledge of and have been present for traditional marriage in the clan, the researcher decided to speak with them. Additionally, secondary sources from the library at the University of Uyo that are pertinent to this work were used.
1.5 REVIEW OF THE LITERATURE
There are numerous books on traditional marriage among different ethnic groups, but none specifically address the traditional method in the Ibiaku clan. As a result, the books discussed here are on traditional marriage in other countries and will provide background information for the researcher.
The task according to Philip and Henry’s Marriage Laws in Africa, marriage is a situation in which a man and woman live together in a sexual relationship with the sanction of their social groups. The researcher will have to talk about the circumstances under which a man and a woman can live together as husband and wife, so this book is really relevant to my work.
In his book “West Africa Traditional Religion,” Parrinder noted that in many countries, religion plays a minor role and only enters as a final blessing. He referred to marriage as “a secular contract between two persons and families.” The books also cover the fattening procedure and female circumcision, which he views as a crucial and fundamental part of the fattening ritual because it entails the removal of sexual tissue. (clitoridectomy and cutting of the labia minora). The discussion of the fattening institutions is essential to this work, hence Parrinder’s book was quite pertinent to the researcher.
Who Are the Ibibio? was a valuable resource that was also consulted. The author, Udo, considers the institution of marriage as one that molds and create the family3 organization’s activities. He distinguishes between the two types of marriage that are most common in his clan: polygamy and monogamy. According to him, the bride price is merely symbolic and has no bearing on one’s financial situation. Udo’s book was highly pertinent to the work for this project, but he neglected to add that in cases of divorce and separation, the bride price was returned to the husband, which this researcher would want to explore in due course of the essay.
Talbot wrote about the inhabitants of Southern Nigeria in his book. When he wrote about the fattening home, he saw it as the start of another crucial stage in the journey of an Ibibio girl into womanhood.4. For him, it’s a process of teaching the girl manners while also hypertrophicizing her muscles. The book went into greater detail about why girls should be circumcised and how overweight girls lack dignity. While it is possible to say that Talbot performed his task justice, he did not disclose that an obese girl could bleed to death during the circumcision procedure, a fact that this researcher will further elaborate on throughout the course of this investigation.
The Wooden Gong, a novel by Akpan, also offers insight into the historical background of fattening. Akpan remarked that fattening was an attempt to make the girl grow larger.5 in a way that encourages the girl to grow in order to regularly massage the girl due to her size, a female elder who specialized in the business of fattening girls is requested. He emphasizes the need for the application of oil (palm oil) and a special powder known as Idout, which also serves as a pigment or dye to enhance the girl’s complexion. This book is pertinent to the essay since the researcher will need to talk about how important it is to regularly apply oil and a specific powder to the fat female.
The purpose of this essay is to strike a balance between traditional marriage, fattening institutions, and changes in the Ibiaku clan’s traditional marriage system as a result of the rapid economic expansion and acceptance of American culture.
Notes and references, section 1.6
1. Marriage laws in Africa by Philip and Henry, F.M. Longman, 1971, Ibadan, p. 43
African Traditional Religion, by Parrinder, E. G. Sheldon Press, 1974, p. 103, London
3. A.U. Edet, “Who Are The Ibibio?” Africana Fep. 1983, p. 103 in Onisha
4. London: Epworth Press, 1963, p. 130, The People of Southern Nigeria, P.A. Talbot
The Wooden Gong, London: Longman, 1965, p.4; Akpan, N.U.
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