MARRIAGE IN YORÙBÁ CULTURE AND ITS STEPS

 

MARRIAGE IN YORÙBÁ CULTURE: HISTORY


MARRIAGE IN YORÙBÁ CULTURE: HISTORY

Marriage is one among the oldest cultural establishments among Yoruba, it indicates the top and therefore the starting of a new period between two totally different people, who agreed to live together, and thru their union creates everlasting friendship between homes of their birth.

Yorùbá is a Niger-Congo language related to Igala, Edo, Ishan, and Igbo amongst others. It's one of the top languages of Nigeria and spoken in a couple of countries in the West African seacoast. An estimated 20 million people speak Yorùbá as their first language in south western Nigeria and further in the Democracy of Benin and Togo. Yorùbá is a also spoken by diaspora communities of dealers in Coted'Ivore, Ghana, Senegal and the Gambia, and it used to be a vibrant language in Freetown, Sierra Leone. Outside West Africa, millions of people have Yorùbá language and culture as part of their heritage; Yorùbá religion being one of the means of survival in Cuba during the offensive slave trade.  Numerous who didn't have Yorùbá as their heritage bought into Yorùbá identity through religious conversion.

In times past, marriage matters were ne'er left within the hands of prospective couples, rather, families’ affairs. many steps were needed before wedding can be completed, although, things have very changed; nonetheless, a number of these steps square measure still valid and determined during a marriage journey by couples, as a result of their cultural connectedness.

MARRIAGE IN YORÙBÁ CULTURE: STEPS IN MARRIAGE:

Search for spouse initiated by males (Ifojusode), Wall-scratching time (Idẹgiri), Acceptance /Voice-opening (Iṣiun), Family soliciting (Itọrọ), Betrothal (Idana), Marriage proper and bride hand-over (Igbeyawo) Search for spouse begins with a man, when he is of age. The potential groom starts visiting night market, local streams (where laundry is done, mostly by maidens), Public Square, female centers.

Another search methodology is through friends, who have feminine siblings. Also, through potential groom sisters, these people serve as-go-between-brother-and-female friend.

At times, progenitors do the search, by searching for a well-behaved person from a well-thought-of home; and generally, so as to form lasting friendly relationship, progenitors organize for a union between their wards.

A male child will tell his father about the other sex whom he found or wants to marry.

The male spouse continues his visits to the lady (to obtain consent); the lady might have agreed to the guy proposal towards her but might not speak out, however still taking part in hide game (Idẹgiri). At this point, the lady ne'er consider her would-be-spouse face, rather, she keeps betting on the ground or wall-scratching; most likely within the presence of a chaperone.

The next marriage step is, “Iṣiun” which means “I have accepted your proposal” after several visits to the potential bride home, exchange personal of gifts. At this point, all family of the lady have known their future son-in-law, background search on character, family renown is already done and renowned. the lady feels it's time to consent, and move the link forward after seeking parental recommendation and blessing on the matter.

When the lady agrees, marriage journey moves to the fourth and most significant that's requesting for the potential wife from father’s house also called “Itọrọ”. This stage in marriage steps is undertaken by the foremost senior males within the two homes, if the requests are granted, then the groom’s family moves to following crucial stage of marriage referred to as Betrothals (Idana), the second to the last leg during a Yoruba wedding.

MARRIAGE IN YORÙBÁ CULTURE: THE BETROTHAL


The Betrothal (Idana) is that the 1st public request of a daughter, for hands in marriage from her father’s house. At this occasion, things of each non secular and social values are presented given to the bride’s family. these things are:

Ground-nut Cake (Adùn) – it's a neighborhood cake made of ground nut; it signifies sweetness, blessing and prosperous future for the couple and their youngsters—children.

Honey (Oyin) – a bottle of untamed honey, the symbolic price of this item is that, couple’s life are going to be sweet like honey; and be endowed promising youngsters.

Salt (Iyọ) is employed as a preservative and as a sweetner; symbolically, salt within the lifetime of the couple can represent joy and untroubled life.

Yam (Isu) (between thirty and one hundred tubers) this can rely upon the standing, wealth of the groom’s family.

Alligator Pepper (Atare) it comes in a pod with numerous seed, it symbolizes blessing, healthy and prosperous children for the couple.

Kola-nut (Obi-Abata with four halves, forty two or one hundred pieces; in some cases it will more) – Kola-nut has many social and non secular values in Yoruba land, once it involves wedding, it symbolizes fertility. The kola-nut brought on nowadays are going to be accustomed pray for the fruit of belly.

Bitter-nut (Orogbo, orty two pieces; in some cases it are often more) represents maturity, that's old age, prosperity and untroubled world; this implies, the couple can live an extended life in healthiness, and see generations of their progenies.

Local wine (Ọti-Ṣẹkẹtẹ) – this represents water, that is life, loved for its multiple use. Since nobody ever dislikes and speaks evil of water, therefore the couple can live a peaceful life, free from hate and dislike.

Prayers are uttered by families and different well-wishers. The ceremony legitimizes the couple’s relationship, and at now, none of the party while not a reasonable reason will back out of the link.

Palm oil (Epo-pupa) it's many uses, one among that is that the antagonistic price. The plam oil suggests that, no evil can befall, or over-reach the couple.

MARRIAGE IN YORÙBÁ CULTURE: FINAL STEP

The final step in marriage is that the ritual of the couple within the presence of all families and well wishers (Igbeyawo). On this day, the bride is told the easy truth concerning her new, and permanent home. As a school wherever she's going to ne'er graduate (ile-eko); she's going to be suggested and recommended on the way to live, and to worry for her husband, and her relationship with different relations. The husband is suggested on the way to be a decent supplier, a kind, gaga and caring husband. The ceremony is completed with prayers, bride is two-handed over to the foremost senior male in groom’s family.

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