In Nigeria, there are two main types of marriage: monogamy and polygyny. Monogamy refers to a union between one man and one woman, while polygyny is a union between one man and multiple wives. Traditional marriages in many Nigerian cultural groups are typically arranged between families rather than individuals, making it the responsibility of both the bride and groom to ensure the success of the marriage. Any problems that arise can impact both families and strain their previously amicable relationship. It is customary in most Nigerian cultures for the man to pay the dowry or bride-price, thereby solidifying his position as the leader of the family.
In Nigerian cultures, adultery is deemed acceptable for men but prohibited for women. Marriage ceremonies in Nigeria vary across different cultures, such as the Idoma marriage. Idoma people reside in the Benue State of central Nigeria and believe in their descent from the Zulu tribe of South Africa. The Idoma are primarily known as warriors and consist of subgroups like the Adors, Otupas, Ogbanibos, Apas, Ofokanus, and Owukpas. Marriage is regarded as a lifelong commitment in Idoma land, although divorce is an option. Featured in the image is a Nigerian bride and groom at their wedding ceremony.
Traditional marriage in Nigeria is characterized by the union of two families rather than just two individuals. This practice holds significant importance within cultural customs and traditions. In the Idoma culture, for instance, a man who meets specific criteria such as being at least twenty-five years old and having the financial and physical means to support a wife and children seeks an eligible woman who is at least eighteen years old. Once a potential partner is found, the man informs his family, who then appoints an intermediary familiar with the girl’s family to assist in arranging the marriage proceedings.
The go-between conducts an investigation on the prospective bride’s family to ensure that they have no history of mental illness, epilepsy, or similar issues. If the investigation yields positive results, the groom’s family visits the woman’s family bearing gifts of kola nut and hot drinks. Following the first visit, a subsequent meeting is arranged for the woman to meet her future husband. Finally, a visit is scheduled for the groom and his family to pay the bride-price and present additional gifts. In case the woman rejects marrying the man after receiving these gifts, they are kept by the groom’s family.
During the wedding day, it is customary for the groom to negotiate and pay a dowry to both the bride’s mother and father. The groom’s family also determines the monetary amount that each member of the bride’s mother’s family will receive. The specific sum given to the bride’s age group and extended relatives is influenced by her education and productivity level. Finally, as part of the tradition, the groom’s family presents the bride with a rooster along with a monetary gift.
If she accepts these gifts and gives them to her mother, she demonstrates acceptance of the groom. If she declines, it signifies rejection of him. In accepting him, she receives presents, money, and both families dine and celebrate together. Prior to the bride being given to her husband, her age group serves as a deterrent for those attempting to extort money from the groom’s family. The bride’s mother purchases cooking utensils and food for her as she is prohibited from going to the market during the initial five days post marriage.
Omokhodion (1998) states that in the Idoma tribe, the husband’s family welcomes the wife after the wedding feast. It is considered important for the bride to be a virgin as it brings honor and happiness to her own family. However, if she is found not to be a virgin, she undergoes purification at the ancestral shrine of her husband’s family. After this ritual, she wears the Ije garment which represents fertility and signifies the start of married life. In Nigeria’s Niger Delta region and Rivers State, there is an Okrika clan consisting of nine major towns and over fifteen villages.
The Iwoama area consists of fifteen villages in the Wakirike region. Okrika, the largest village in terms of size and population, serves as both the administrative and traditional headquarters for this clan. Within this area, two main types of marriages are practiced: Ya or Iyaye and Igwa. The Ya marriage ceremony involves a series of customary rituals that precede the actual union. It is mandatory for both the bride and groom to be from the same tribe. Once the husband is prepared, family members gather to perform important marriage customs, including symbolically tying the knot.
The man must bring forth three to five pieces of kano cloth or Ikpo, one piece of genuine India cloth, or injiri, four yards of raffia palm cloth sewn together (okuru), and another separate yard of the same material. If the husband is affluent, he includes additional types of fabric. He also supplies three or four large pots of palm wine and twenty-two or twenty-four manila. These offerings are positioned in the shrine of the family ancestors, and an elderly individual from the family assumes responsibility for the single yard of raffia cloth and fastens the knot. The husband and wife stand alongside each other before the shrine.
The elder then fastens the raffia cloth around the wife’s waist seven times, while speaking words that bless the couple. Palm wine is poured into a cup, and the bride and groom drink from it together. This act signifies the tying of the knot, making divorce nearly impossible. The raffia cloth, just one yard in length, is crucial to solidify the marriage. If divorce is unavoidable due to the wife’s adultery, her parents must reimburse the husband for double the total expenses (Ikiriko 1984).
The second system, Igwa, allows for mixed marriages where a woman and a man from different families can marry. If a woman is already married under the Ya system but her Ya husband is not living with her as husband and wife under the same roof, she can also be married under Igwa. In this second marriage, any children born belong to the Ya husband and are considered legally his children. However, if the woman has not been previously married under the Ya system, children from the Igwa marriage belong either to the lawful husband of the wife’s mother or to her brothers.
Despite the traditional practice of the possession of children born under the Igwa system of marriage being unchangeable, it is now becoming more relaxed due to modern influences. In fact, many adult men and young people are opting for Igwa marriage if their previous marriage did not result in children (Omokhodion 1998).
The URL provided directs to an article on marriages in Nigeria, specifically discussing topics such as single-parent families, the history of marriage in Nigeria, brides, and family dynamics.
