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The Cost Of Widowhood In Igboland Is Very High

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The Cost Of Widowhood In Igbo Land | Fab.ng

In some parts of Igbo land, there used to be customs about how widows mourned their husbands. These practices, which could involve periods of seclusion, weren’t always easy for women. That is why many people would refer to it as “the cost of widowhood.”

In some places, like Nimbo in Enugu State, it could take a whole year after a king’s burial for his wife to start living normally again. In Anambra, widows might spend nearly two years secluded and even go without bathing for long periods.

Thankfully, things have changed in many areas thanks to the spread of Christianity. Now, it’s more common for widows to be shaved soon after their husband’s funeral and then get back to their lives after a period of mourning. The length of that time can vary depending on the local customs and traditions of the people.

It’s important to remember that these customs aren’t practised everywhere in Igbo land, and even where they are, they may have changed over time. Today, the focus is on supporting widows through their grief and helping them reintegrate into their communities.

Let’s take a look at the following Eastern states and what “the cost of widowhood” is like in these places:

Anambra

In some communities in Anambra, to ease tensions over widowhood practices, certain measures have been adopted. For instance, in communities where a man leaves multiple wives, rather than the late man’s brothers scrambling for them, each male child of their mothers gives a cock to his own mother to act as “her husband” until death. This has reduced tensions over the late brother’s wives.

However, a contentious issue persists between the church and the community regarding the dust-to-dust burial rite. In the Catholic Diocese of Awka, objections arise when women are required to pour sand into the graves of their husbands, as per church tradition.

The community fears that this act may bind the widow to the late husband, potentially leading to consequences for any man involved with the widow. Despite interventions, the disagreement persists.

Widowhood in Igboland - Five Things You Need To Know - AnaedoOnline

The Catholic Church insists that the dust-to-dust ritual is optional and not forced on anyone, only for Catholic adherents who request it. The community contends that the church is violating local customs, and the church argues for its right to perform the rite at the request of its members.

In Onitsha and neighbouring communities, widowhood practices for Christians and non-Christians have similarities. The mandatory mourning period, wake-keeping, and lying-in-state have been reduced or abolished in some places to minimise contact with the deceased’s remains, curb disease spread, and ease the hardships faced by survivors.

Cases of maltreatment of widows, including denial of rights, physical assault, and property seizure, persist in some areas of this state. These issues are typically resolved through the intervention of family unions, kindred, village councils, or town unions.

Prevention of widows from participating in burial ceremonies

In some places, if a wife and husband weren’t living together due to big fights, divorce, or other bad things before the husband died, she might not be allowed at his funeral ceremony.

This can also happen if the wife is blamed for doing something terrible and needs to go through special rituals before joining the ceremony.

Oath-taking and covenant

In some communities, if a woman is accused of wrongdoing, especially related to her husband’s death, she might be asked to perform rituals or take oaths to prove her innocence.

For Christian women, this might involve swearing to the Bible. For others, it could involve drinking water used to bathe the corpse or even touching the body directly.

These practices are based on the belief that if a woman is truly guilty, she will suffer misfortune or even die within a certain time. If she remains unharmed, she’s considered innocent, and those who accused her might face consequences.

It’s important to remember that these traditions are complex and vary greatly within different communities. This is just a simplified explanation, and it’s important to respect different cultural beliefs and practices, even if they seem unfamiliar.

Also, it’s crucial to note that these practices can be harmful and exploitative, especially when they involve coercion, pressure, or potential health risks. It’s important to promote understanding and respect while also advocating for the protection of individuals from harmful traditional practices.

Abia

Life for widows in Abia can be tough. Though the mourning period has shortened to 3-6 months in most communities, accessing their husband’s property remains a big issue. Many are pushed out of their homes or denied inheritance.

Churches like the Anglican Communion, through Bishop Nwosu, strongly condemn this maltreatment and offer support through housing, prayers, and even business grants for vulnerable widows.

For this, men are advised to choose legal marriages, where Wills protect inheritance rights. However, Abia currently lacks a specific law protecting widows.

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Young widow shares the 'inhumane' treatment she was subjected to after losing her husband at 23 [VIDEO] - BarristerNG.com

Enugu

In Enugu, mourning traditions for widows vary greatly across communities. Some practices have softened over time, reflecting changing beliefs and the influence of Christianity.

In Imufu Community, men and women mourn for only one month, thanks to the progressive leadership of a former chief who challenged the longer periods common elsewhere.

Ezeagu Local Government Area is where widows of prestigious “Ozo” title holders face stricter customs. They’re confined to secret rooms for two weeks, served by female virgins, and undergo cleansing rituals before rejoining the community.

In the Nimbo Community, it is a unique case. Nimbo buries its kings after seven years, leading to extended mourning periods for their widows, who remain secluded for eight years.

While some areas like Nimbo hold firmly to tradition, Christianity has brought changes in others. Black mourning attire has shifted to white in many communities, and mourning periods have shortened. In Olo, even the “Ozo” tradition has adapted to Christian values.

Some communities are addressing the exploitation of widows. Town Unions work to uphold social justice, protecting widows from property grabs based on outdated customs.

While progress is evident, challenges remain. Widows in Ibagwa Ani are still pressured to marry relatives of their deceased husbands, and Lejja sees mourning periods ranging from six months to a year.

The story of widows in Enugu highlights the complex interplay of tradition, religion, and evolving social values. While harmful practices persist in some areas, others demonstrate a commendable willingness to adapt and prioritize the well-being of widows.

Imo

The widowhood practice in the southeastern part of Nigeria, particularly in Imo State, is still prevalent and has become more sophisticated and severe over time. The tradition originated from historical practices and was often imposed on women suspected of causing their husband’s death. It served as a severe punishment for women perceived as irresponsible, wayward, or disrespectful to their husbands, families, or community traditions.

In some cases, even if a man had a harmonious relationship with his wife, people might still claim that the woman used diabolical means to control her late husband, adding a bizarre aspect to the practice. The belief is that no man is considered to have died a natural death; some factors are always linked to his demise.

The absence of a written constitution specifying the rules and limits of the practice results in variations across communities in Imo State.

Common practices include forcing widows to bathe with floodwater, water from traditional receptacles, or any available dirty water. This is done to symbolize the devaluation of the woman’s pride, represented by her late husband. Married and single women are typically responsible for carrying out this ritual.

Widows are also subjected to eating restrictions, using disused or disfigured plastic plates considered suitable for feeding dogs. They are prohibited from eating with others, and their cutlery differs from those used by everyone else. These practices contribute to the complexity and harshness of the widowhood tradition in the region.

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ARTS & CULTURE

An Ancient Marvel: Sungbo’s Eredo, Nigeria’s Lost Yoruba Kingdom

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Sungbo's Eredo, Nigeria's Lost Yoruba Kingdom | fab.ng

Sungbo’s Eredo is a fascinating system of defensive walls and ditches. It is near Ijebu Ode, a Yoruba town in Ogun State, southwest Nigeria. Built between 800 and 1000 AD, this structure was erected in honour of Oloye Bilikisu Sungbo. She was a noblewoman from the Ijebu Kingdom.

Spanning more than 160 kilometers (99 miles), Sungbo’s Eredo remains one of the most notable earthworks in West Africa, serving as a testament to the engineering ingenuity of the time.

Construction and Features of Sungbo’s Eredo

The fortifications that make up Sungbo’s Eredo consist of a massive ditch and an earthen bank. With its smooth, sloping walls, the ditch is reinforced by a large bank on the inner side.

In some areas, the difference in height between the bottom of the ditch and the top of the bank reaches 20 meters (66 feet), a stunning feat given the rudimentary tools available during the construction period.

The entire structure forms a rough circle, enclosing the heart of the ancient Ijebu Kingdom. The ring stretches about 40 kilometres (25 miles) from north to south, and over time, trees and vegetation have grown around the walls, turning sections of the Eredo into lush, green tunnels.

Legends Surrounding Sungbo’s Eredo

The local people of Ijebu link Sungbo’s Eredo to Bilikisu Sungbo, a wealthy and childless widow. According to oral tradition, the massive earthwork was built as a personal memorial for her.

Another layer of legend claims that her grave is located in Oke-Eiri, a town just north of Sungbo’s Eredo. This is where pilgrims of different faiths — Christians, Muslims, and traditional African religious followers — visit annually to pay homage.

Interestingly, some historians and local folklore connect Bilikisu Sungbo with the legendary Queen of Sheba. She appears in both the Bible and the Quran.

In the Hebrew Bible, the Queen of Sheba is said to have brought gifts of gold, ivory, and other treasures to King Solomon. In Islamic tradition, she is an Ethiopian sun-worshipper who converts to Islam after meeting Solomon.

Some Islamic commentators even suggest her name was “Bilqis.” While this theory cannot be confirmed, it has fueled further curiosity about the origins of Sungbo’s Eredo.

Archaeological Findings and Theories

In 1999, archaeologist Patrick Darling led excavations at Sungbo’s Eredo. He unearthed evidence that pointed to a highly organized and large-scale polity in the region before the advent of the trans-Atlantic trade. Darling’s team discovered that the Eredo served a defensive purpose during construction. This was between 800 and 1000 AD.

This period is a time of political strife and consolidation within the southern Nigerian rainforest. Therefore, many believe Sungbo’s Eredo was part of a broader trend of building walls and ditches across western Nigeria. Moreover, it was similar to the fortifications found around Ifẹ̀, Ilesa, and the Benin Iya.

Sungbo's Eredo | fab.ng

The construction of Sungbo’s Eredo is believed to have been driven by a desire. This desire is to unify diverse communities into a singular, powerful kingdom. Interestingly, the builders deliberately dug deep into the ground to reach groundwater or clay. Furthermore, this created swampy ditches in certain areas.

In some places, conical idol statues were placed at the bottom of these ditches, further adding to the cultural and spiritual significance of the site.

Modern Interest and Renewed Attention

Despite its historical significance, Sungbo’s Eredo remained relatively unknown outside of its immediate surroundings until the late 20th century. Forty years passed between Professor Peter Lloyd’s initial analysis of the site and Patrick Darling’s 1999 survey, which brought the ancient earthwork into the global spotlight.

Darling’s work led to widespread media attention. It ignited interest in preserving Sungbo’s Eredo and exploring its place in West African history. Although difficult to prove, he emphasized that the local belief in the site’s connection to the Queen of Sheba added an essential layer to its cultural importance.

In 2017, Ade Olufeko, a Nigerian polymath, led a freelance team on an ambitious project to map and explore Sungbo’s Eredo. Olufeko’s team combined advanced technology with historical research to document the site, reigniting interest in this ancient marvel.

Their work brought the site back into social dialogue and connected Sungbo’s Eredo to international academic circles, think tanks, and tourism. This effort has contributed to a better understanding of Sungbo’s Eredo and sparked new conversations about its place in Nigerian and global history.

Significance of Sungbo’s Eredo in West African History

The size and intricate construction of Sungbo’s Eredo have led scholars to reconsider the political and cultural development of West Africa before European contact.

The site shows that large, complex societies in the region were already flourishing long before the trans-Atlantic trade began. These communities on a massive scale, were capable of organizing labor, managing resources, and constructing monumental earthworks that rival those in other parts of the world.

Sungbo’s Eredo also underscores the importance of local traditions and spiritual beliefs in constructing ancient African societies. The inclusion of idol statues and the deliberate creation of swampy ditches point to the cultural and spiritual dimensions of the site. Indeed, this makes it not only a defensive fortification but also a place of ritual significance.

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ARTS & CULTURE

10 Nigerian Proverbs To Sit On For Wisdom

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Nigerian Proverbs That Will Blow Your Mind | fab.ng

Nigerian cultures deeply embed proverbs into their daily communication. Nigeria is often called the giant of Africa, and they place particular emphasis on these pearls of wisdom.

Nigerian proverbs can be simultaneously witty, humorous, and occasionally provocative, though each saying ultimately conveys profound insights to those who can interpret their deeper meanings.

Africa’s linguistic landscape encompasses approximately 2,000 distinct languages, with Nigeria alone contributing over 500 to this diverse tapestry. Speakers originally conceived these proverbs in their respective local languages, adapting them to reflect specific cultural contexts and values.

To make these wisdom-packed sayings more accessible to a broader audience, translators have carefully rendered many of them into English, preserving their essence while bridging linguistic barriers.

These translations now allow people to explore and appreciate the rich collection of African and Nigerian proverbs, each accompanied by explanations that unlock their significance and cultural relevance.

1. “When the music changes, the dance also changes”

As life presents new situations and circumstances, people must adapt their approach and behaviour accordingly. This proverb teaches the importance of flexibility and situational awareness.

Just as dancers must adjust their movements to match changes in rhythm or melody, individuals must be ready to modify their strategies and responses as their environment or circumstances evolve. This proverb emphasizes adaptability as a crucial life skill.

2. “What an elder sees while sitting down, a youngling can never see even though he climbs the tallest tree”

This profound saying highlights the irreplaceable value of life experience. Elders have accumulated decades of knowledge through direct experiences, observations, and lessons learned from both successes and failures.

Despite their energy and enthusiasm, young people cannot match this depth of understanding simply through effort or physical advantages.

Wisdom comes with time. Young people should respect and learn from their elders’ perspectives, even when they don’t immediately understand the reasoning behind their advice.

3. “A lion will not give birth to a goat”

This proverb speaks to the power of inherent nature and genetic inheritance. Offsprings will inevitably reflect the characteristics, qualities, and traits of their parents.

Beyond literal biological inheritance, this saying also applies to broader concepts of legacy and influence. The actions, values, and behaviours that people demonstrate will be reflected in those they nurture or mentor.

4. “The Stubborn fly follows the corpse to the grave”

A cautionary tale about the dangers of refusing good advice, this proverb warns against obstinacy and poor judgment. Just as a fly that refuses to leave a corpse meets its doom, people who persistently ignore wise counsel often find themselves in dangerous or irreversible situations.

Importantly, heeding warnings and being open to guidance, as stubbornness can lead to dire consequences.

5. “Even if a goat frowns its face, someone will buy it at the market”

This optimistic proverb teaches that outward appearances or temporary setbacks do not determine one’s ultimate value or potential for success. It encourages people not to be discouraged by current circumstances or others’ perceptions.

Here, it means that opportunities exist for everyone and your current situation is not your final destination. Success often comes to those who persist despite appearing disadvantaged.

6. “The same sun that hardens clay, melts wax”

This proverb illustrates how identical circumstances can have vastly different effects on different people or situations. It speaks to the power of perspective and resilience.

Challenges that strengthen some may weaken others, and opportunities that benefit some may harm others. The key message is that outcomes often depend not on the circumstances themselves, but on how one responds to them and one’s inherent nature.

7. “No matter how hot one’s anger is, it cannot cook beans”

A lesson in emotional regulation, this proverb reminds us that anger, no matter how intense, is ultimately unproductive. It emphasizes the futility of holding onto rage, as anger alone cannot solve problems or improve situations.

Forgiveness and letting go are paramount here. This is because time naturally cools even the hottest tempers. It encourages people to channel their energy into constructive actions rather than maintaining unproductive anger.

8. “He who sleeps with an itchy anus will wake up with their hands smelling”

Hidden misdeeds will eventually come to light. It is a deterrent against engaging in secretive wrongdoing, reminding people that actions have consequences and that the truth has a way of revealing itself.

The proverb encourages ethical behaviour by highlighting the inevitability of exposure for those who engage in questionable activities.

9. “Only God can chase flies from a tail-less cow”

This proverb speaks to the vulnerability of those without natural defences or social support systems. It acknowledges that some people lack the resources or connections that others might take for granted.

However, it also offers hope by suggesting that divine intervention can provide protection and assistance to those who have no other helpers. The proverb both recognizes life’s inequalities and offers comfort to the disadvantaged.

10. “He who has no helpers must be sensible”

Building on the previous proverb, this saying advises those without support systems to rely on wisdom and careful judgment. It suggests that people who lack social, financial, or other forms of backup must be especially prudent in their decisions and actions.

Unlike those with safety nets who can afford to take risks, the unsupported person must think carefully about their choices, as they have only themselves to rely on when things go wrong.

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ARTS & CULTURE

Lagos Fringe Festival Returns For Its 7th Edition This November

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Lagos Fringe Festival Returns For Its 7th Edition | fab.ng

The Lagos Fringe Festival is back for its seventh edition! The festival will kick off on November 19th and run until November 24th, 2024, at the iconic Freedom Park Lagos.

The team has packed this week with exciting workshops and a pop-up market. As the organisers revealed in a post, the event will feature talented artisans and creators. Interestingly, this year’s festival promises to be bigger and better than ever before, with something for everyone to enjoy.

“We are getting closer to #LF2024, and we can’t wait to bring you another unforgettable festival experience! From mind-blowing performances to hands-on workshops that will sharpen your creative edge, and a pop-up market showcasing the best of local and global talent, there’s something for everyone! Whether you are into theatre, music, dance, or film, or looking to level up your skills in one of our exciting workshops, the anticipation is real! Get ready to immerse yourself in the vibrant world of the Lagos Fringe Festival, where creativity comes to life!” the post said.

Lagos fringe festival organizers invite the public to showcase their work at the event.

“Lagos Fringe Festival is an open-access multidisciplinary art festival that offers producers, culture advocates, exhibitors, and performers the platform to showcase their existing or new work to a diverse audience, including local and international attendees, venue owners, curators, and art buyers,” the post added.

The Lagos Fringe Festival was launched in 2018. It has since experienced significant growth in the number of performances, participants, and audience engagement both locally and internationally. This growth has solidified its position as “one of the largest outdoor festivals in West Africa.”

According to a statement on their official site, “Over the last 7 years, Lagos Fringe has Impacted – over 5,000 young creatives, Produced – 500 + projects and events Entertained, 21,000+ people, Hosted 50+ international guests and employed over 70 personnel each year.”

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