write an expository essay on traditional marriage in yoruba land

International Journal of African Society, Cultures and Traditions (IJASCT)

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A Study of the Yoruba Traditional Marriage as a Rite of Passage

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This study observes marriage as a rite of passage and identifies the symbolic communicative elements deployed in the Yoruba traditional marriage processes to ease the transition of a bride from one status to another. It particularly examines the signification of its linguistic elements as transition vehicle that convey the bride through the pre liminal, liminal and post liminal stages of her rite of passage. The study adopts qualitative research technique to critically analyse and interpret the linguistic (lexical/verbal words, phrases, and sentences) and non-linguistics (non-verbal pictorials, facial expressions, emotions) elements in the music drama deployed as semiotics resources in this work from the social and cultural semiotics perspectives. The study concludes that the identified linguistic and non-linguistic elements of the drama music used as data in this work are the Yoruba semiotics resources, which their imports give physical and psychological strength to a bride, in the marriage’s rite of passage.

Citation: Memunat Olayemi Mahmud (2022) A Study of the Yoruba Traditional Marriage as a Rite of Passage, International Journal of African Society, Cultures and Traditions, Vol.10, No.1, pp.40-52

Keywords: Ritual , Semiotics , Transition , Yoruba traditional marriage , linguistic/non-linguistic , rite of passage , signification

This work by European American Journals is licensed under a  Creative Commons Attribution-NonCommercial-NoDerivs 4.0 Unported License

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Performance and aesthetics in contemporary Yoruba traditional marriage ceremony

19 Pages Posted: 18 Nov 2021

Humanus Discourse

Redeemer's University Ede, Nigeria

Aderonke O Awokesinro,

Department of Languages and Literary Studies

Date Written: October 26, 2021

Marriage ceremony is an important socio-cultural occasion in Yoruba land. Although there have been studies into various aspects of Yoruba traditional marriage, little attention has been paid to the contemporary performance and aesthetic forms. Existing studies on the contemporary Yoruba marriage ceremony have focused mainly on the social form and marriage rites. This study therefore investigated the performance and aesthetic forms of the contemporary Yoruba traditional marriage. The methodologies adopted for the study are fieldwork involving participant observation of live performances, video and audio recording, interview of key informants and performers. As well as library and archival research. Two couples and two prominent “AlagaIjokos” (surrogate member of the bride and groom’s family, only for the duration of the event) were interviewed because of their direct connection to the Yoruba traditional marriage ceremony. The study was guided by Richard Bauman’s performance theory and key aspects of literary semiotics. The study analyses the contemporary Yoruba traditional marriage in terms of beauty, plot, outfit, music, dance, proposal, acceptance, bride price, exchange of rings and vows. The study also investigates oral aesthetic forms like bridal chant, song text, sounds effect and onomatopoeia elements of the Yoruba marriage ceremony. The study concluded by recommending that Yoruba traditional, marriage ceremony and culture be preserved so that they do not become extinct

Keywords: Performance, aesthetic forms, Yoruba traditional marriage, ceremony, dramatic performances.

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Redeemer's university ede, nigeria ( email ).

Ede Osun State, Nigeria Ede, 00176-0000 08032226424 (Phone) 00176-0000 (Fax)

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Department of Languages and Literary Studies ( email )

Ede Osun State, Nigeria Ede, 00176-0000 Nigeria

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Igbe Iyawo: A Journey Through The Yoruba Wedding Ceremony….

Marriage is considered very important among the Yourbas (South-Western Nigeria). A woman who is still single at a marriageable age is seen as “crownless” and does not attract as much respect as her married counterparts. In the Yoruba culture, Husbands are seen as the head/crown hence the incompleteness of the unmarried woman. So, when a man approaches the house of a woman to take her hand in marriage, it becomes the affair of the whole village.

Come! Let Ibiene take you through the traditional marriage system of the Yoruba culture.

The Yoruba traditional marriage ceremony even though a serious affair, is fun-filled with rich contemporary local music, graceful colours and sumptuous meals. Weddings in Yoruba land are an occasion to show the best of everything – style, outfits, handbags, jewellry and even dancing steps. It is carried out in different stages.

The Introduction: The families of the bride and groom meet long before any engagement ceremony takes place. The groom visits the family of the bride in the company of his father and some family members. The occasion is an informal introduction without fanfare but a cordial atmosphere to know each other. The informal introduction does not require much except some tubers of yam and a few bottles of wine; the family of the bride hosts the visitors with a simple meal of their choice. Apart from all-round introductions, they might discuss when the event would take place, this is not a hard and fast rule and such discussions might take place later.

The Bride’s Outfit: The bride’s outfit is a reflection of what the female guests will wear. She might choose, damask, lace, Nigerian wax fabric or any fabric that appeals to her. The outfit consists of gele which is the head tie, the buba (the blouse) and an iro which is a large material tied around her waist and is usually ankle length. The colours she chooses reflects the colour theme her family has chosen but should also complement the groom’s outfit and look identical. She can wear accessories like a gold necklace, beads, bangles, gold earrings and shoes to match.

The Groom’s Outfit: The groom could decide to wear an Agbada which is a two-layered material of heavy dimensions like the Aso-Oke (traditional hand-woven material). It might be cotton, damask, lace or even wax fabric (Ankara). His colour combination should complement the bride’s and reflect the colour his family has chosen.

The Traditional Engagement: The traditional engagement is carried out by a contracted professional custodian called the Alaga ijoko which translated means master of ceremony. The professional could be a member of the bride’s family or a complete stranger. The Alaga Ijoko is usually a woman and her duty is to properly officiate and coordinate the proceeding so each provision of tradition is strictly adhered to. She follows the groom and family to ask for the hand of their daughter.

Other festivities include the letter reading which is done by a young lady from the groom’s family asking for the hand of the woman in marriage. The bride’s family also responds with a letter of their own. The engagement is an integral part of the traditional marriage and as the ceremony proceeds, items listed for the engagement that was given to the groom’s family are presented. The items vary slightly in each Yoruba traditional wedding but the general articles are the same.

Items Requested By The Bride’s Family: Some of the items demanded by the bride’s family include; bag(s) of sugar, bag(s) of rice, alligator pepper, balls of bitter kola, bag of salt, kola nuts. Non-edible items could include expensive materials like lace, several pairs of shoes, wristwatch, a gold engagement ring and head tie.

Bride Price: There is no fixed amount for the bride price, as it is usually dictated by the bride’s family and is subject to negotiation. However, there are other fees to be paid by the groom/his family (which are also negotiable). The money is used to settle different members of the family.

The Groom and Bride: Some of the engagement protocols officiated by the Alaga ijoko is carried out in the absence of the groom. The professionals go through a question and answer format where the bride’s moderator puts the representatives of the groom through some hoops. At one point the groom’s presence is needed and he comes forward and goes through the introduction process to the bride’s family and parents. When all requirements are met the groom is led and allowed to seat on one of the two large chairs conspicuously placed in front of the guests.

The Bride: The bride is then heralded into the venue of the ceremony followed by her friends, all dressed in traditional attires like buba ati iro , as they join her in a boisterous dance down the hall. The bride also goes through a few protocols but money is only given to her and not taken from her as in the case of the groom. She is introduced to the groom’s family before she takes her place beside the groom. At this stage, they may consider themselves married. The wife displays some wifely traits by feeding the groom.

Aso-ebi: No Yoruba wedding happens without aso-ebi where family and friends wearing designated, uniform colourful attires. This part is actually what lots of brides, their mothers and her friends look forward to.

When next a friend invites you to a Yoruba wedding, make yourself available because a lot of people even attend un-invited due to the food, fun and music.

In the comments section tell us what you just found out about the Yoruba wedding cultural rites. We will also want to hear which other custom has left you in awe.

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• Culture & History

THE YORUBA TRADITIONAL MARRIAGE – Part 1

• March 21, 2023

THE YORUBA TRADITIONAL MARRIAGE

YORUBA TRADITIONAL WEDDING PART 1 –

Table of Contents

Introduction, the yoruba marriage introduction ceremony, how long is a yoruba wedding.

One of the beautiful expressions of the Yoruba culture is seen in the Yoruba Traditional wedding ceremony.

The Yoruba people of Nigeria have a rich and vibrant cultural heritage deeply rooted in their traditions and customs.

One of the most important occasions in Yoruba culture is the traditional wedding ceremony, a colourful and joyous event steeped in tradition and meaning.

Little wonder, no matter how “civilized” the society has become, embracing Church weddings, Mosque weddings, and the Customary/Court wedding, the traditional marriage is one part of the culture that the Yorubas still practice to date.

Many non-Yorubas mostly love to go to the traditional Yoruba wedding ceremony because of its beauty.

This post will give you an insight into how the Yoruba traditional wedding ceremony is done.

So, what is the first step in the Yoruba marriage?

It is a vast program that is done in different ways depending on the part of Yoruba land it is done.

But there is a general way it is done, and we will look into that today.

Share this post with your friends and partner who may want to understand how the Yoruba traditional wedding ceremony is done and what it entails.

Before any part of the Yoruba traditional wedding ceremony is done, the bride-to-be would have told her parents about the man and his family’s proposed visit.

Her parents will then fix a day and communicate it to them.

The Yoruba traditional wedding involves two stages: the introduction and the engagement (igbeyawo).

In this post, we will discuss the introduction ceremony.

An introduction ceremony is an event that forms the first part of the traditional marriage.

As it is done with every occasion and event in Nigeria, the day begins with the bride’s family getting ready to receive their guests.

Cooking good food and preparation of drinks is how the day begins.

As the name implies, the introduction ceremony is a ceremony done to formally introduce both families – the bride’s and the groom’s, so it is a small gathering called the “itoro” ceremony.

Essentially, few members of the groom’s family (parents inclusive) come to the bride’s parent’s house to introduce themselves and to make their intentions known.

During the itoro ceremony, the groom’s family presents gifts to the bride’s family, including kola nuts, food ingredients, and other traditional items as requested (each family with a unique list).

They come to make it clear that they are asking for their daughter’s hand in marriage for their son.

This is usually done through the help of two intermediaries (usually women), one representing the groom’s family and the other representing the bride’s family.

The intermediary for the groom’s family is called “Alaga or Olopa Iduro”, meaning “Standing chairperson or policeman”. At the same time, that of the bride’s family is called “Alaga or olopa ijoko” (sitting policeman).

The anchors then proceed to ask the bride-to-be a few questions. In another post, we will be sharing the compulsory questions to be asked by the moderators at the Yoruba traditional family introduction ceremony.

These intermediaries are either family members or professionals whose services are being paid for.

The bride’s family are usually more at ease since they are the ones being approached for a “favour”, so their intermediary or spokesperson is bolder.

These intermediaries are the main anchor of the introduction ceremony.

Who pays for a yoruba wedding: the introduction?

The ceremony is done in the bride’s parent’s house. Thus, they are the host responsible for all preparations, feeding and costs.

The man can choose to offer to pay for entertainment and feeding for the introduction ceremony.

He is not mandated to, and the bride’s parents may not accept it, but he would have succeeded in showing himself as a responsible prospective husband.

It is an exciting and rich event full of dramatic gestures portraying how the Yorubas see marriage – a union where the bride should be cherished and cared for.

The bride-to-be is dressed in the Yoruba traditional iro and buba attire with a headgear known as “gele”.

She is not expected to appear in uniform attire with the man just yet because this is just the introductory phase.

The groom’s family are to arrive on time and be at the bride’s house.

Traditionally, when they arrive, they are expected to wait outside under the sun or rain until they are invited in by the bride’s family.

When they get invited in, the olopa Iduro meets the family of the groom at the door, where they all kneel before going in to meet the bride’s family.

The groom is instructed to greet his in-laws-to-be and make his intentions known.

Greeting by the groom in Yoruba Culture means men lying flat on the ground and women kneeling.

Not long after this, the bride-to-be is ushered in and dances in with her friends.

After the formal introduction, the bride and groom typically exchange engagement rings, and the bride is given a “hand fan” to symbolise her commitment to the marriage.

The hand fan, known as “Bembe,” is a traditional Yoruba symbol of good luck and fertility.

The spice and fun of the event largely depend on the knowledge and experience of the anchors involved.

The elders of both families then meet to determine the bride price.

After reaching a compromise, the man’s family is given the bill, and the list and a date for the main traditional wedding (igbeyawo) are set.

To round off the event, someone from the groom’s family is asked to say the prayers to signal the end of the ceremony.

Food and drinks are made available in abundance, and everyone is appropriately entertained.

This will be answered in the second part of this write-up here . See you there.

Frequently Asked Questions:

1. What is the Yoruba traditional wedding ceremony? Answer: The Yoruba traditional wedding ceremony is an important occasion in Yoruba culture, characterized by colourful and joyous events that celebrate the union of a bride and groom. It involves two stages: the introduction and the engagement (igbeyawo), both steeped in tradition and cultural significance.

2. What happens during the Yoruba marriage introduction ceremony? Answer: The Yoruba marriage introduction ceremony, also known as the “itoro” ceremony, is the first part of the traditional marriage. During this event, representatives from the groom’s family, including parents, visit the bride’s family to formally introduce themselves and ask for the bride’s hand in marriage. Gifts, including kola nuts and traditional items, are presented to the bride’s family.

3. Who pays for the Yoruba wedding introduction ceremony? Answer: The Yoruba wedding introduction ceremony is typically hosted at the bride’s parent’s house, and therefore, they are responsible for all preparations and costs. While the groom can choose to offer to pay for entertainment and feeding during the ceremony, it is not mandatory.

4. What is the significance of the “Bembe” hand fan in a Yoruba wedding? Answer: The “Bembe” hand fan holds significant symbolism in a Yoruba wedding. It is given to the bride during the introduction ceremony to symbolize her commitment to the marriage. The hand fan is considered a traditional Yoruba symbol of good luck and fertility.

5. What are the roles of the intermediaries (“Alaga or Olopa Iduro” and “Alaga or olopa ijoko”) during the Yoruba wedding introduction? Answer: The intermediaries play a vital role in facilitating the Yoruba wedding introduction ceremony. The “Alaga or Olopa Iduro” represents the groom’s family, while the “Alaga or olopa ijoko” represents the bride’s family. They act as anchors during the event, asking the bride-to-be a few questions and ensuring a smooth and respectful exchange between the families as the groom’s family seeks the bride’s hand in marriage.

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ÌGBÉYÀWÓ ÌBÍLẸ̀ – TRADITIONAL MARRIAGE

Gifts at a modern Yoruba Traditional wedding — courtesy of @theYorubablog

Ìgbéyàwó ìbíle ní Ilẹ̀ Yorùbá jẹ́ àsìkò ti ẹbí ọkọ àti ì̀yàwó ma nparapọ.  Ìyàwó ṣíṣe ni ilẹ̀ Yorùbá kò pin sí ãrin ọkọ àti ìyàwó nikan, ohun ti ẹbí nparapọ ṣe pẹ̀lú ìdùnnú nípàtàkì lati gbà wọ́n níyànjú àti lati gba àdúrà fún wọn.

A lè ṣe gbogbo ètò ìgb́eyàwó ìbílẹ̀ ni ọjọ́ kan tàbí ọjọ́ púpọ̀ fún àpẹrẹ: mọ̀mí-nmọ̀ẹ lọjọkan ati idana lọ́jọ́ keji tàbi ọjọ miran.  Ní ayé àtijọ́, nígbàtí Yorùbá ma nṣe ayẹyẹ níwọ̀ntúnwọ̀sín, ilé ẹbí tàbi ọgbà bàbá àti ìyá iyawo ni wọn ti nṣe ayẹyẹ ìgbéyàwó, ṣùgbọ́n láyé òde òní, àyè ọ̀tọ̀ bi ilé ìlú, pápá ìṣeré, ilé àlejò àti bẹ̃bẹ lọ ni wọ́n nlo.  Àṣà gbígba àyè ọ̀tọ tógbòde bẹ̀rẹ̀ nítorí àwọn adigun jalè àti àwọn ènìyàn burúkú míràn ti o ma ndarapọ pẹ̀lú àwọn àlejò tí a pè sí ibi ìyàwó lati ṣe iṣẹ́ ibi.  Owó púpọ ni ọ̀pọ̀lọpọ̀ ma nfi gba à̀yè ibi ṣíṣe ìyàwó.

Bí òbí ba ti lọ́lá tó ni wọn ma náwó tó, nitori ìdùnnú ni fún òbí pé a tọ́mọ, wọ́n gbẹ̀kọ́, wọn fẹ di òmìnira lati bẹ̀rẹ̀ ẹbí tíwọn, ṣùgbọ́n àṣejù ati àṣehàn ti wa wọ́pọ̀ jù. Nítorí ìnáwó ìgbéyàwó, ilé ayẹyẹ pọ̀ju ilé ìkàwé lọ láyé òde òní. Kí ṣe bi a ti náwó tó níbi ìgbéyàwó lo nmu àṣeyorí ba ọkọ àti ìyàwo, ọ̀pọ̀lọpọ̀ ntuka láìpẹ́ lẹ́hin ariwo rẹpẹtẹ yi.    Yorùbá ni “A ki fọlá jẹ iyọ̀”, nínú ìṣẹ layika ni ilẹ̀ Aláwọdúdú, ó yẹ ki a ṣe ayẹyẹ ìgbéyàwó níwọ̀ntúnwọ̀nsìn.  Ẹ fojú sọ́nà fún ètò ìgbéyàwó ibilè.

ENGLISH TRANSLATION

Traditional Marriage in Yoruba land is a period when the groom and the bride’s family come together, and it is not just an affair between the bride and groom.  It is a joyous event that brings both families together to advice and to pray for the bride and groom.

All the marriage ceremonies can be conducted in a day or spread over many days as in the old days when the family Introduction would often be on one day while the traditional marriage was expected to occur on another date.  In the olden days, when Yoruba marriage were most often conducted moderately, the ceremony was held in the family house or in the bride’s parent’s home, but nowadays, it is mostly conducted in a rented place such as community hall, sport field, hotel, etc.  The culture of hiring a neutral venue began as a result of armed robbery attacks and unscrupulous elements infiltrating the invited guests to cause havoc.  These venues are often secured with a lot of money.

The wealth of the parents often determines how expensive the marriage could be, because it is a thing of joy that children have been trained and they now want to be independent to start their family, but there is now a lot of excesses and show off.  As a result of the huge cost of marriage, there are more event places than libraries.  It is not how expensive that makes a marriage successful, as many marriages are dissolved almost immediately after the huge ceremony.  There is a Yoruba saying that “salt is not consumed according to wealth”, in the midst of poverty in Africa, it is better to conduct a moderate marriage ceremony.  Look out for more series on traditional marriage…

Originally posted 2013-04-12 21:00:05. Republished by Blog Post Promoter

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« Constitutional Amendment and Quest for More States in Nigeria

Hausa Traditional Marriage »

Yoruba Traditional Marriage

by Dr. Michael Egbosiuba

Marriage is an essential institution in the Yoruba culture and history.  Yoruba tribe is one of the three major tribes in Nigeria.  Their wedding ceremony have always been colorful and very festive.  Families and friends are dressed in their brightest and best attires.

Yoruba man usually purse his traditional Yoruba woman by direct approach or by approaching member of the bride’s family or any other way they deemed fit.  Once they agreed that they love each other and will like to take the relationship to the next stage, they will both inform their parents.  The consent of the bride’s family is important and the groom and his family are usually happy to have that consent.  Yoruba traditional marriage entails two stages which are introduction and engagement.

The introductory stage entails the groom family introducing themselves to the bride’s family and making their intension known that they wants their daughter’s hand in marriage to their son.  This is usually done through an intermediary called Olopa Iduor (appointed speaker for the groom side) and Olopa Ijoko (appointed speaker for the bride side).

The ceremony takes place in the bride’s house and they are responsible for all the preparations and costs.  Before the groom’s family enters the bride’s home, they kneel to show the bride’s family respect.  Promptness to the bride’s house is of utmost importance.  If the groom is not punctual, the family may be asked to leave or may be asked to pay a fee.  The Olopa Iduor and Olopa Ijoko sit at the middle while the two families sits at the opposite side of each other.  Once everyone is introduced, a proposal letter is presented to the bride’s family by Olopa Iduor who reads it aloud and in return, an acceptance letter is given to the groom’s family by Olopa Ijoko and a date is fixed for the engagement ceremony

The engagement ceremony is also held at the bride’s house.  During the engagement ceremony, the groom’s family are expected to bring the items listed in the marriage list given to them by the bride’s family.  Items listed in the bride’s letter depends on each family but usually include such things as yam, goat, box of clothes, salt fish drink, wine, rings and other items deemed necessary.  Some Yoruba culture accepts dowries at the engagement ceremony.  Dowry payment may be in form of goods but consists of money most of the time.  Reason for dowry payment is to test the patience and endurance of the groom and compensation of the bride’s family for raising her.  The bride and groom exchange rings and vows and are pronounced husband and wife thereafter.

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Tags: culture , olapa ijoko , olopa iduor , traditional wedding , yoruba traditional marraige

May 20, 2014 at 8:56 pm (UTC -4) Link to this comment

Asking for dowry is to test the grooms patience. Funny!

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Write An Essay On Traditional Marriage In Nigeria

Exploring the depths of Nigerian culture unveils the captivating tapestry of traditional marriage, an integral facet that resonates deeply within our society. More than a mere union of individuals, traditional marriage in Nigeria encapsulates the essence of familial ties and ancestral heritage. Rooted in the diverse traditions of our approximately 300 ethnic groups, this institution is a living testament to the unity that exists within our cultural diversity.

Table of Contents

Essay: Traditional Marriage in Nigeria: A Celebration of Culture and Unity

The intricate tapestry of Nigerian traditional marriages can be appreciated through a glimpse into the practices of the Igbo, Yoruba, Fulani, and Tiv ethnic groups.

Igbo Traditional Marriage

The Igbo people commence their marriage rites with an inquiry, a symbolic “coming to knock or inquire,” signifying the formal expression of interest in marriage. This process is marked by the groom’s visit to the bride’s family, accompanied by his father or eldest family member. The significance of this tradition lies in the solemn interaction between the two families, as the groom’s intentions are announced, and the bride-to-be’s consent is sought.

Yoruba Traditional Marriage

Among the Yoruba, the journey to matrimony commences with a representative of the groom’s family inquiring about the bride’s availability. Once mutual agreement is reached, the introduction ceremony solidifies the union of the families and serves as a platform for them to forge connections. This interplay between families underlines the Yoruba’s commitment to communal bonds and shared values.

Fulani Traditional Marriage

In the Fulani tradition, the path to marriage begins with a representative from the groom’s family making inquiries about the bride’s availability. Subsequently, a delegation visit solidifies the introduction ceremony, deepening the bonds between families. The exchange of dowry or bride price underscores the commitment and respect shared between the families, strengthening their connections.

Tiv Traditional Marriage

The Tiv people, with their unique variations, showcase the extensive spectrum of Nigerian cultural diversity. From marriage by exchange to sister marriage, each variation reveals distinct values and customs, offering a glimpse into the intricate layers of Tiv society. These practices reflect the Tiv people’s profound connection to their heritage and the value they place on preserving their traditions.

Traditional marriage, in essence, signifies commitment and loyalty, serving as a testament to the dedication of couples. Beyond this, it functions as a conduit for preserving cultural identity, allowing the kaleidoscope of traditions to illuminate our nation’s landscape. Furthermore, traditional marriage reinforces familial bonds, forging unity and belonging as relatives gather to celebrate this cherished occasion.

However, it is imperative to acknowledge the evolution of traditional marriage in Nigeria over time. While core values and customs remain unwavering, societal changes, globalization, and urbanization have introduced new dynamics to these age-old practices. Modernity introduces both opportunities and challenges, demanding a delicate balance between preserving traditions and adapting to the changing world.

In conclusion, traditional marriage in Nigeria represents a vibrant tapestry interwoven with cultural diversity, family bonds, and ancestral reverence. As we navigate the intricate path of modernity, let us cherish and safeguard these traditions, for they serve as threads that connect us to our past while guiding us toward a promising future.

Hello! Welcome to my Blog StudyParagraphs.co. My name is Angelina. I am a college professor. I love reading writing for kids students. This blog is full with valuable knowledge for all class students. Thank you for reading my articles.

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Inter-ethnic Marriage: A Base for Unity in Nigeria. (A case study of Idoma/Ete and Yoruba/Ekiti Couple

2020, Inter-ethnic Marriage: A Base for Unity in Nigeria. (A case study of Idoma/Ete and Yoruba/Ekiti Couple)

Inter-ethnic marriage is a form of marriage outside a specific social group (exogamy) involving spouses who belong to different races or racialized ethnicities. Inter-ethnic marriages have helped in building relationships between clans and communities even from pre colonial empire times. In the present digital age, inter-ethnic marriages still abound and so are the indicators of cultural diversities. To determine the trend of inter-ethnic marriage in contemporary nation building and peace, this paper takes a look at the marital relationship between the Idoma(Ete) and Yoruba(Ekiti) diverse couple.

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The family is seen as the primary source of learning values. These values are what make the family to be tightly held together. However, there are traits of denigration among family members in this 21st century that have brought about a decline in what seems to be the defining factor(s) of a given family. It is obvious that diversities of education, class, culture and most especially religion tend to influence family values of different groups and communities. This paper attempts a comparative approach to examine the various ways in which religion has affected the family values and the implications on the society in the Southwestern Nigeria. The study concluded that there is the fast turning away from the collective nature of the Yoruba community to the individual way of life. Nevertheless, there is a call for religious leaders and parents/guardians to curb the menace of denigrating the family values by showing good and moral examples for others to follow.

Tilahun seyoum

This study was conducted to understand the Marriage practices among Boro-Shinasha in Bullen Woreda, Metekel zone, Benishangul-Gumuz regional state, Ethiopia. To address this general objective of the study, the researcher focused on brief understanding of the marriage practice, types of marriage practice (its rationale and the process) among Boro-shinasha. The study was utilized the phenomenological design and ethnographic research approach with qualitative research method. The instruments of data collection used for this study were informant's interview, focus group discussion and document analysis. The sampling technique employed for the study was non-probability sampling; purposive sampling technique. Thus, findings of the study show that establishing marriage within clan and early marriage is prohibited, divorce is not recognized, there is huge amount of bride wealth provision for female couple families and five types of conducting marriage practices are practiced among boro-shinasha as well as all are conducted based on socio-cultural system of the ethnic group.. Therefore, the study recommended that all the stakeholders could be responsible to protect and promote their positive cultural values. However, the practice not go to beyond attitude and violate women human dignity effective and efficient awareness creation education should be provide on the strong and weak sides of practice among the community. Introduction Religion and culture are two inseparable and interrelated elements that influence the day to day activities of people all over the world. Accordingly, most of the societal norms and values are often products of cultural and religious doctrines. 1 These two practices are reflected in different elements of people's everyday life such as in their mode of worship, marriage system, child rearing. Marriage is an age-long practice that unites a man and a woman together as husband and wife. 2 This study was conducted to understand the marriage practices of Boro-Shinasha in Bullen woreda Metekel zone benishangul-gumuz regional state, Ethiopia. So, as a way of addressing this objective, this study was explain the general background information on marriage system among Boro-Shinasha, discusses 'Naata' marriage practice as one among ways marriage practice and its rationale and the process of widowhood rites and inheritance. These are the major elements of this paper focuses on in marriage practice among the Boro-Shinasha.

Olanrewaju Alalade

ABSTRACT This study identified the perception of cohabitation as a form of courtship among undergraduates, using Ekiti State University as a case study. It investigated the prevalence of cohabitation as a form of courtship among undergraduates as well as its consequences. The study was done with the aid of questionnaire and an indepth interview (quantitative and qualitative method of data collection). Questionnaires were distributed among two hundred and seventy (270) students and fourteen (14) undergraduates were interviewed to gather information on cohabitation as a form of courtship among undergraduates. Data collected were analyzed using frequency distribution simple percentage, while the hypothesis was tested using chi – square. The result of the findings revealed that cohabitation is prevalent among undergraduates, because it is viewed as a form of courtship. The study also show that there are several challenges or disadvantages of cohabitation such as sexual and physical abuse, abortion, e.t.c.

USMAN M O H A M M E D LIKPATA

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Adeyemi Balogun, PhD.

There has been an increase in the number of Muslim women who embraced prophetic practices regarded as Sunna in Yorubaland since the late 1980s. Many of them abandoned the local Muslim women dressing for the hijab (headscarf) and niqab (veil), contested local beliefs and practices, and became more engaged in learning about their religion. But they face several challenges as they seek to break institutional and social boundaries that confront them in the expression of their new Islamic identities. This affects those who seek for jobs, and young women in educational institutions who either abandon their veils, drop their desired course of study or change school. This merged into another experience regarding ambivalence and negotiation in their way of life which results from the expectations to be both pious and live in uncertain circumstances. The women’s turn towards the Sunna is part of the global Muslim revivalist movement between the 1980s and 1990s that saw many Muslims ordering their lives toward piety, which often produced Islamophobic reactions in many parts of the world. Based on ethnographic data collected between 2016 and 2017, this paper discusses the challenges of those women who adopted the Sunna in Yorubaland.

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The working papers in this volume contribute to the academic debate on gender in Africa. The contributors explore different questions from a multidisciplinary perspective, reflecting their different research backgrounds. Through individual case studies, the authors focus on the complex social encounters regarding marital relations, religion, sexuality, equality, agency, identity and the public discourses that shape these experiences. The case studies explore how social encounters inform choices and agency, thus deepening our understanding of gender relations in contemporary Africa.

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