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Born of Ibo parents in Nigeria, Buchi Emecheta is widely known for her multilayered stories of black women struggling to maintain their identity and construct viable lives for themselves and their families. She writes, according to The New York Times, with "subtlety, power, and abundant compassion." Her numerous novels include The Slave Girl, The Family, Bride Price, and The Joys of Motherhood.
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First published in 1976, this great literary classic follows a young Nigerian woman who rejects the patriarchal traditions of her culture to find love and happiness in the western world. With pure honesty and subtle protest, Buchi Emecheta chronicles the unfair pressure and ultimate demise that women often suffer in Nigerian lore.
The Bride Price is the poignant love story of Aku-nna, a young Igbo woman, and her teacher, Chike, the son of a prosperous former slave. As their tribe begins to welcome western education and culture, these two are drawn together despite the traditions that forbid them to marry. Aku-nna flees an unwanted and forced marriage to join Chike, only to have her uncle refuse the required bride price from her lover's family. Frustrated and abandoned by their people, Aku-naa and Chike escape to a modern world unlike any they've ever experienced. Despite their joy, Aku-nna is plagued by the fear the she will die in childbirth--the fate, according to tribal lore, awaiting every young mother whose bride price is left unpaid.
Despite institutional and individual efforts at reducing the cost of traditional marriage rites in some parts of the South East geo-political zone, especially Imo State, to foster timely marriage among young men and women of marriageable ages in the region, the desired result has remained a mirage; no thanks to greedy parents and kinsmen who see marriage as transactional instead of cultural relationship between the families involved. CHIJIOKE IREMEKA writes about the noiseless protests of young women in Igbo land who are questioning the situation that reduces them to mere objects in the hands of their husbands.
Recently, a story of a young man from Bayelsa State, Biobelemoye David, who abandoned her fiance during the marriage rites in her community in Imo State when what happened during the ceremony was considered as extortion by the kinsmen of her wife to be, went viral on social media.
Biobelemoye walked out on his fiance and her people due to his alleged extortion.
According to the report, he was made to pay N1.5million to cater for food and hiring of tents, chairs and a public address system cum musical sound system. He was also made to set aside N100, 000 as the bride price, which the both families had agreed upon.
Biobelemoye was also asked to pay N15, 000 to appease the elders who were said to have become tired of waiting for his arrival. The young man was said to have started losing his well-stretched temper when the whole scenario started, especially when he was fined N15, 000 thrice for unveiling wrong ladies instead of his bride. Twelve ladies were covered in loose robes from head to the toe and were paraded before Biobelemoye, who was asked to unveil his fiance, but uncovered the wrong person.
At this point, according to the story, Biobelemoye excused himself to visit a nearby latrine. When he was away from their midst, he switched off his cell phone and disappeared. An eyewitness said he was last seen in a Bayelsa-bound bus from Imo.
A move to end extortion of young men seeking to marry Imo State women was made by a lawmaker who sponsored a Bill on the floor of Imo State House of Assembly in that regard. The lawmaker representing Obowo State Constituency in the Imo State House of Assembly, Kenneth Ibeh, tried to abolish the alleged extortion when he sponsored the bill seeking to reduce the expenses of marriage in the state to N180, 000.
According to the bill, once a suitor pays and completes the bride price of a woman, a clearance certificate should be issued to the groom by the father of the bride, who will present the certificate to the traditional ruler of the community. This will then be presented for the final issuance of Customary Marriage Certificate at a cost not exceeding N1, 000.
The bill prescribed that no customary marriage in the state, including the final stage of the igbankwu ceremony, shall exceed the sum of N180, 000 in cost, and that the bride price should not exceed N80, 000.
However, traditional marriage rites, especially the bride price payment, are regarded as very important aspects of Igbo culture. Bride price itself is seen as a symbol of total commitment and bond between the man and woman under the Igbo traditional nuptial culture.
Though the practice has been grossly abused in recent time by some kinsmen who do not understand the underlying reason for payment of bride price in Igbo land, these traditional rites remained very crucial in the region.
But the women of the western feminist school of thought argue that payment of bride price by a man places him in an undue advantaged position over the woman, which is often exploited in moments of conflict.
It was also learnt that these notions are often mediated deliberately to portray men as potential abusers and opportunists who take pleasure in the suffering of women. Thus, the women find bride price payment culture and unending demands from their kinsmen as enabling tools of patriarchy for the perpetual subjugation and enslavement of women.
Irritated by the situation, women from the affected communities are calling on the appropriate traditional institutions and women groups in the South East and other parts of the country to end the practice that has denied them marriage and pride of place in their matrimonial house as they are now seen as article of trade.
A teacher and father of four in his mid-40s from Ibusa, Delta State, Kingsley Aghanwa, spoke of his ex-fiance: When I was ready to settle down, I first met this young nurse, Jane. We started dating and when the time was ripe for me to introduce her to my parents, I took her to my parents. I made my intensions known to her. Then, she started telling me that her mother said she (mother) took loans from her auntie to train her in school and because of that she (fiance) must train her younger ones before getting married.
After losing three suitors, she threatened her parents with unwanted pregnancy and eloping with the fourth suitor before they (parents) reviewed the numerous demands being made on her fiance, including payment of N25, 000 to collect the list of items to be presented before her kinsmen.
Among the two forms of polygamy,[2]polygany[3] isby far the mostwidespread.[4]Several different schemes havebeen proposed it explain its incidence. Some people suspect that adesire fornumerous sex partners is built into basic human biology, a factor thatwouldexplain the almost its universal occurrence, but not the exceptions orvariations. Other theories based on population and ecological factorsexplain itas a response lengthy periods of sexual abstinence that women mustfollow afterchild birth in some cultures. This practice reduces population growth,butdrives husbands to acquire additional wives to meet unfulfilled sexualneeds.Demographic theory suggests that polygamy may occur because of asurplus ofwomen that results from a high incidence of male warfare.[5]
Polygamy is important to study in even incountries which disallow it. Itpresents complex issues of multiculturalism and the issue appearsfrequently incontexts of immigration. [9]Anexcellent analysison this aspect is worth quoting in full at this stage of this paper:
Law can urge greater equality, but banningharmful practices such aspolygamy, or even educating against them offers only one line ofdefense untilwomen can turn to themselves for security and sustenance. Whereeconomicdevelopment improves the situation of men, without bettering thesituation ofwomen, poorer treatment of women might become even worse in acommunity.[15] Thiswas noted by a researcher in thedevelopment of irrigation projects in Sudan, where the projects werestructuredwith male heads of households in charge of familylabor.[16]This state of affairs can correlatewith increased female circumcision where the increase of male economicpowercould lead to an increase in the practice of polygamy, a symbol of malestatus.[17]When adopted, polygamy has thepotential to encourage stricter circumcision practices as a result ofcompetition among wives to please their husband sexually.[18]
Some governments have attempted to redresscertain of these issues. Somecountries have sought to create uniform marriage and divorce laws;although indoing so they have codified certain discriminatory practices based oncustomaryand inheritance law. [27]But the vast majorityhas failed to adequately reform marriage, divorce, and property lawsthatcontinue to discriminate against women.[28]
For instance, few widows attempt to makeuse of the formal, legal, judicialsystem. [31]Widows rarely challenge thelegality of prevailing customary rules of inheritance or raise thequestion ofdiscrimination inherent in these rules. Activist organizations aretrying tochanging this. [32]Few widows have filedcomplaints with the police and fewer have attempted challenging theconstitutionality of these oppressive customary rules andpractices.[33]
So complex is the web of relationships andinterests that may exist withregard to a single estate that several calls have been made forlegislation todeal with the problem. [36]Any reform can onlybe a beginning that will need to be amended as its efficacy isevaluatedthroughout implementation. 152ee80cbc
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