A REPORT ON OZA-NOGOGO BEFORE THE ADVENT OF THE EUROPEANS
with
specific reference to
POLITICAL STRUCTURE
MARRIAGE SYSTEM
SELECTION OF RULERS
by
OTABOR BLESSING
with
specific reference to
POLITICAL STRUCTURE
MARRIAGE SYSTEM
SELECTION OF RULERS
by
OTABOR BLESSING
INTRODUCTION
It is difficult to talk about OZA-NOGOGO without talking about the greater OZA community, a part and parcel of the Benin Kingdom. The name OZA-NOGOGO is a mere geographical expression of the OZA community on the east bank of River Orhiowmon, whereas the OZA on the west bank is known as OZA-ABIOKUNLA(OZA-NISI). Like the country Israel which is located at the heart of the world, OZA was located at the heart of the defunct Bendel State.
The OZA-NOGOGO town is just a part of the greater OZA community that became split between two local governments. Today, a part of OZA(OZA-NOGOGO) is in Ika South Local Government Area of Delta State. The other part(OZA-NISI) is in Orhiowmon Local Government Area of Edo State.
It is difficult to talk about OZA-NOGOGO without talking about the greater OZA community, a part and parcel of the Benin Kingdom. The name OZA-NOGOGO is a mere geographical expression of the OZA community on the east bank of River Orhiowmon, whereas the OZA on the west bank is known as OZA-ABIOKUNLA(OZA-NISI). Like the country Israel which is located at the heart of the world, OZA was located at the heart of the defunct Bendel State.
The OZA-NOGOGO town is just a part of the greater OZA community that became split between two local governments. Today, a part of OZA(OZA-NOGOGO) is in Ika South Local Government Area of Delta State. The other part(OZA-NISI) is in Orhiowmon Local Government Area of Edo State.
Presently, OZA-NOGOGO is a constituent part of the Agbor Kingdom. It is an Edo speaking part of Agbor.
POLITICAL STRUCTURES
Under this sub-topic, I shall discuss the pre-colonial government of OZA-NOGOGO, its political divisions and institutions.
Under this sub-topic, I shall discuss the pre-colonial government of OZA-NOGOGO, its political divisions and institutions.
Government
Before the coming of the Europeans to Africa, the people of OZA were already organized. There was no anarchy. There was law and order. They had their own government which helped to ensure that justice prevailed.
In the pre-colonial era, the government of the people of OZA was rotational monarchy. Not even time has been able to change this system of government. It remained the same during the colonial era, and even to this present day.
The title of the traditional ruler of OZA-NOGOGO is known as Ogisi. The office of the Ogisi of OZA-NOGOGO is reserved for a particular family(the Ogisi Royal Family). The members of this extended family take their turn in sitting on the throne.
OZA had one of the most formidable forms of administration in the old Benin Kingdom. Ogisi as the titular ruler of the town had special dispensation by the Oba of Benin to oversee other towns and villages on the east of Orhiowmon River.
Next to the Ogisi is the spiritual leader of OZA-NOGOGO known as the Ohen. The Ohen is the Chief Priest. He is the official mediator between God and the people of OZA-NOGOGO. He tells the people the mind of God, and communicates the needs of the people to God. He is just like the biblical Chief Priest, who mediated between God and Israel.
Tradition has it that Ohen was personally chosen and ordained by God. This was because of the honour which he gave to God who appeared to him in the form of a man who was dying of thirst.
Ogisi has a council which is made up of elders of the land. Their responsibility is to advise the Ogisi, make laws, discuss issues affecting the community, settle disputes, punish offenders, and so on. The OZA-NOGOGO council of elders performs both legislative and judicial functions, and even more.
Before the coming of the Europeans to Africa, the people of OZA were already organized. There was no anarchy. There was law and order. They had their own government which helped to ensure that justice prevailed.
In the pre-colonial era, the government of the people of OZA was rotational monarchy. Not even time has been able to change this system of government. It remained the same during the colonial era, and even to this present day.
The title of the traditional ruler of OZA-NOGOGO is known as Ogisi. The office of the Ogisi of OZA-NOGOGO is reserved for a particular family(the Ogisi Royal Family). The members of this extended family take their turn in sitting on the throne.
OZA had one of the most formidable forms of administration in the old Benin Kingdom. Ogisi as the titular ruler of the town had special dispensation by the Oba of Benin to oversee other towns and villages on the east of Orhiowmon River.
Next to the Ogisi is the spiritual leader of OZA-NOGOGO known as the Ohen. The Ohen is the Chief Priest. He is the official mediator between God and the people of OZA-NOGOGO. He tells the people the mind of God, and communicates the needs of the people to God. He is just like the biblical Chief Priest, who mediated between God and Israel.
Tradition has it that Ohen was personally chosen and ordained by God. This was because of the honour which he gave to God who appeared to him in the form of a man who was dying of thirst.
Ogisi has a council which is made up of elders of the land. Their responsibility is to advise the Ogisi, make laws, discuss issues affecting the community, settle disputes, punish offenders, and so on. The OZA-NOGOGO council of elders performs both legislative and judicial functions, and even more.
Political Divisions
From pre-colonial era to present day, OZA-NOGOGO maintains two tiers or levels of government- the government of the whole community and the governments of the quarters.
For the purpose of administrative convenience, OZA-NOGOGO is divided into six quarters. These include: Uvbe, Idun-Ewan, Ebudo, Evbebi, Idun-Neha and Owuwu. It is generally believed in OZA-NOGOGO that the six quarters were founded by the children of the founder of the town. Uvbe is the administrative headquarters, and therefore administered directly by the Ogisi. Each of the remaining quarters are administered by the Odionweres. Each Odionwere is answerable to the Ogisi.
From pre-colonial era to present day, OZA-NOGOGO maintains two tiers or levels of government- the government of the whole community and the governments of the quarters.
For the purpose of administrative convenience, OZA-NOGOGO is divided into six quarters. These include: Uvbe, Idun-Ewan, Ebudo, Evbebi, Idun-Neha and Owuwu. It is generally believed in OZA-NOGOGO that the six quarters were founded by the children of the founder of the town. Uvbe is the administrative headquarters, and therefore administered directly by the Ogisi. Each of the remaining quarters are administered by the Odionweres. Each Odionwere is answerable to the Ogisi.
Institutions
Other institutions which existed, and still exist in the community include the age grades and masquerades. The age grades are in charge of clearing the roads and maintaining the streams. All the bush paths and roads leading to the village square are maintained by them. The masquerades on the other hand provide entertainment, particularly during festivals. The outings of the masquerades are not just for entertainment purpose, they have spiritual undertone. In pre-colonial OZA-NOGOGO, masquerades were not seen as human beings. They were seen as spirits or representatives or messengers of the spirits. It was a taboo for a person to refer to them as human beings. This attracted serious sanctions, such as payment of fines and appearement of the spirits or ancestors.
Another important position was that of the oldest woman. The oldest women in the six quarters of the pre-colonial OZA-NOGOGO occupied a high position in the community. They were highly respected. Be-it-as-it-might, their positions were merely ceremonial. They had no power, nor any political authority.
Other institutions which existed, and still exist in the community include the age grades and masquerades. The age grades are in charge of clearing the roads and maintaining the streams. All the bush paths and roads leading to the village square are maintained by them. The masquerades on the other hand provide entertainment, particularly during festivals. The outings of the masquerades are not just for entertainment purpose, they have spiritual undertone. In pre-colonial OZA-NOGOGO, masquerades were not seen as human beings. They were seen as spirits or representatives or messengers of the spirits. It was a taboo for a person to refer to them as human beings. This attracted serious sanctions, such as payment of fines and appearement of the spirits or ancestors.
Another important position was that of the oldest woman. The oldest women in the six quarters of the pre-colonial OZA-NOGOGO occupied a high position in the community. They were highly respected. Be-it-as-it-might, their positions were merely ceremonial. They had no power, nor any political authority.
MARRIAGE SYSTEM
In OZA-NOGOGO community in particular and Africa in general, marriage did not come with the advent of the Europeans. OZA-NOGOGO as a people has always had a standard and well organised and respected marriage system. The people were not animals. They did not just mate with any woman that came their way. There was discipline.
I shall discuss the marriage system under the following sub-headings: number of partners, marriage initiator/proposal bride price/marriage ceremony.
In OZA-NOGOGO community in particular and Africa in general, marriage did not come with the advent of the Europeans. OZA-NOGOGO as a people has always had a standard and well organised and respected marriage system. The people were not animals. They did not just mate with any woman that came their way. There was discipline.
I shall discuss the marriage system under the following sub-headings: number of partners, marriage initiator/proposal bride price/marriage ceremony.
Number of Partners
OZA-NOGOGO people(men) could marry as many wives as possible, as they could take care of. This implies that they practiced what is today referred to as polygamy. One of the reasons why the people married more than one wife was that it gave them prestige. In pre-colonial OZA-NOGOGO, the more the number of wives a man had, the more he was respected. Those who had only one wife were seen as weaklings. This is not to say, however, that it was a crime for a man to have only one wife.
Another reason why men married many wives was because of the economic benefits involved. The more the number of wives a man married, the number of children he was likely to have. When a man had many children, he was able to cultivate larger farm lands. The wive and children contribute in the clearing of the lands, planting, weeding,harvesting and selling of the harvested crops. All these, invariably, made a man rich. So, let’s say that the more wives a man had, the richer he was.
In the traditional setting, a man, notwithstanding the number of wives he had, could still have as many concubines as he would outside. There was no problem about that. Promiscuity was normal among men.
However, it was a very serious taboo for a woman to have an affair outside her marriage, not to talk of marrying more than one man at the same time. This was unheard of. When it happened, it attracted serious sanctions, and rituals were carried out for the purpose of cleansing. The cleansings were necessary to prevent strange sicknesses from coming upon the family.
OZA-NOGOGO people(men) could marry as many wives as possible, as they could take care of. This implies that they practiced what is today referred to as polygamy. One of the reasons why the people married more than one wife was that it gave them prestige. In pre-colonial OZA-NOGOGO, the more the number of wives a man had, the more he was respected. Those who had only one wife were seen as weaklings. This is not to say, however, that it was a crime for a man to have only one wife.
Another reason why men married many wives was because of the economic benefits involved. The more the number of wives a man married, the number of children he was likely to have. When a man had many children, he was able to cultivate larger farm lands. The wive and children contribute in the clearing of the lands, planting, weeding,harvesting and selling of the harvested crops. All these, invariably, made a man rich. So, let’s say that the more wives a man had, the richer he was.
In the traditional setting, a man, notwithstanding the number of wives he had, could still have as many concubines as he would outside. There was no problem about that. Promiscuity was normal among men.
However, it was a very serious taboo for a woman to have an affair outside her marriage, not to talk of marrying more than one man at the same time. This was unheard of. When it happened, it attracted serious sanctions, and rituals were carried out for the purpose of cleansing. The cleansings were necessary to prevent strange sicknesses from coming upon the family.
Marriage Initiator/Proposal
In contemporary times, marriage is initiated by the man. A young man proposes marriage to a young girl who he wishes to marry.
In contemporary times, marriage is initiated by the man. A young man proposes marriage to a young girl who he wishes to marry.
In OZA-NOGOGO traditional setting, this was not the case.
In OZA-NOGOGO(before the coming of the White men) the business of marriage proposal was reserved for the parents(fathers) of the young man and young woman who were expected to marry. It was later that the would-be couple are brought into the picture.
As the case was, when the father of the man admired a young girl whom he felt was qualified to be his son’s wife, he did all he could to establish friendship with the father of that girl. In most cases(before telling the family of the girl his intension), the boy’s father asked his son whether he loved the girl whom he had admired for him. If the boy agreed with his father’s choice, he(the father) went on to tell the girl’s family about his intention. When on the other hand, the boy disagreed, his father looked for another girl. I want to point out here that not all fathers sought their son’s consent on matters of this nature.
While going to propose to the girl(through her family), members of the boy’s family, including the extended family were usually involved. It was compulsory for them to go with at least a calabash of palm wine. If the proposal was accepted, the boy and girl were then allowed to visit each other’s family(not the boy and girl visiting each other per se).
In OZA-NOGOGO(before the coming of the White men) the business of marriage proposal was reserved for the parents(fathers) of the young man and young woman who were expected to marry. It was later that the would-be couple are brought into the picture.
As the case was, when the father of the man admired a young girl whom he felt was qualified to be his son’s wife, he did all he could to establish friendship with the father of that girl. In most cases(before telling the family of the girl his intension), the boy’s father asked his son whether he loved the girl whom he had admired for him. If the boy agreed with his father’s choice, he(the father) went on to tell the girl’s family about his intention. When on the other hand, the boy disagreed, his father looked for another girl. I want to point out here that not all fathers sought their son’s consent on matters of this nature.
While going to propose to the girl(through her family), members of the boy’s family, including the extended family were usually involved. It was compulsory for them to go with at least a calabash of palm wine. If the proposal was accepted, the boy and girl were then allowed to visit each other’s family(not the boy and girl visiting each other per se).
Payment of Bride Price/Marriage Ceremony
In OZA-NOGOGO traditional setting, there was no line between payment of bride price and marriage ceremony. Both terms were synonyms. Some marriage ceremonies were elaborate, but some others were not elaborate. This was determined by the size of the pockets of those involved. It was the boy’s family that usually, or should sponsor the marriage.
Payments of bride price/marriage ceremonies usually took place on the day before “Eken” day. “Eken” is one of the days in the traditional four-day week. It is a day of rest for the people. The bride price was usually not a big thing to come by. Along with the bride price, Kola nuts, palm wine and “kain-kain”(gin) are presented.
For those who have money, there was usually a party on the following day which was “Eken”. After the marriage ceremony, the girl was escorted to her husband’s house.
In OZA-NOGOGO traditional setting, there was no line between payment of bride price and marriage ceremony. Both terms were synonyms. Some marriage ceremonies were elaborate, but some others were not elaborate. This was determined by the size of the pockets of those involved. It was the boy’s family that usually, or should sponsor the marriage.
Payments of bride price/marriage ceremonies usually took place on the day before “Eken” day. “Eken” is one of the days in the traditional four-day week. It is a day of rest for the people. The bride price was usually not a big thing to come by. Along with the bride price, Kola nuts, palm wine and “kain-kain”(gin) are presented.
For those who have money, there was usually a party on the following day which was “Eken”. After the marriage ceremony, the girl was escorted to her husband’s house.
SELECTION OF RULERS
The people of OZA-NOGOGO had their own unique civilisation before the advent of the Europeans. The people were not barbaric in any form. There was law and order. They had their own leaders or rulers who emerged from amongst them in peaceful manners. I shall point out the two different important levels of leadership and say how they are selected. The rulers include the Ogisi and Odionwere.
The people of OZA-NOGOGO had their own unique civilisation before the advent of the Europeans. The people were not barbaric in any form. There was law and order. They had their own leaders or rulers who emerged from amongst them in peaceful manners. I shall point out the two different important levels of leadership and say how they are selected. The rulers include the Ogisi and Odionwere.
Ogisi
The Ogisi of OZA-NOGOGO was and is the head of the whole community. Right from time, the people practiced a system which is today referred to as “Rotational monarchy”. The Ogisi title was and is reserved for the Ogisi royal family(a special family in Uvbe- the headquarters of the community). When the reigning Ogisi dies, the eldest member of this family is enthroned as the new Ogisi.
The Ogisi of OZA-NOGOGO was and is the head of the whole community. Right from time, the people practiced a system which is today referred to as “Rotational monarchy”. The Ogisi title was and is reserved for the Ogisi royal family(a special family in Uvbe- the headquarters of the community). When the reigning Ogisi dies, the eldest member of this family is enthroned as the new Ogisi.
Nice write up sir/ ma👏
ReplyDeleteRespect and I have a keen offer: Whole House Remodel Cost home remodeling companies
ReplyDelete