Urhobo People Ihwo r' Urhobo
c. 2 MILLION+
RELATED ETHNIC GROUPS
Isoko , Bini
An Urhobo mask An Urhobo Man in Traditional Regalia
The URHOBOS are people of southern
There are about two million Urhobos. The word Urhobo refer to a group
of people and not the geographical territory. The Urhobos have social
and cultural affinity to the Edo speaking people of
* 1 Indigenous government and politics * 2 Location
* 3 Culture
* 3.1 Marriage * 3.2 Urhobo calendar
* 4 Food * 5 Religion * 6 Urhobo notable people * 7 References
INDIGENOUS GOVERNMENT AND POLITICS
The Urhobos are currently organized as political kingdoms, gerontocracy and plutocracies. Gerontocracy is the government by elders based on the age grade-system in the community while plutocracies is government by the rich and wealthy, an evolutionary state but retaining the elements of gerontocracy. Although it is not clear which kingship is older among the kingdoms, these kingship developments reached their climax in the 1940s and 1950s.
Urhobo politics and government structure occur at two levels (a) kingdom level (b) town level. Men and women of Urhobo heritage are organized either by elders based on the age-grade system (gerontocracy) and or based on rich and wealthy (plutocracies). An outline of Urhobo indigenous government and politics have the titles: Ovie (king) which is the highest political figure in the kingdom. He is the symbol of his kingdoms', culture and also of his royal predecessors. His Councillors are called Otota (Speaker), Ohoveworen or Okakoro, addressed collectively as Ilorogun (singular: Olorogun). Other title holders are the executioners (Ikoikpokpo) and warriors called Ogbu. Although there are other political titles peculiar to the different kingdoms, the judicial aspect of government among the Urhobo places a clear distinction between civil and criminal offences which ensure justice to the parties concerned.
Professor Peter Palmer Ekeh, Founder of Urhobo Historical Society, later wrote in his book: Studies in Urhobo Culture, that "Urhobo is physically embedded in the Atlantic forest belt that stretches from Senegal in West Africa to Angola in central Africa. Historically, this region was the most pristine in all of Africa. Until the Portuguese burst into its territories in the late fifteenth century, its forest peoples cultivated their own forms of civilization, untouched by outside influences. This forest belt of western Africa was reached neither by ancient Christian influences, which had a large foothold in North Africa, nor by Islamic forces that came as far south as Hausaland by the eleventh century. While East Africa and even Central Africa were touched by Asian and Arab influences from across the Indian Ocean, as the amalgam of Swahili language bears out, no similar trans-Atlantic influences breached the forest belt until the Portuguese arrival in the late fifteenth century."
A bulk of the
The following are local government areas where Urhobo traditional
homes are located in
The Urhobos live very close to and sometimes on the surface of the
Niger river . Thus most of their histories, mythologies, and
philosophies are water-related. Annual fishing festivals that includes
masquerades, fishing, swimming contests, and dancing, are part of the
Urhobo heritage. There is an annual, two-day, Ohworu festival in
Evwreni, the southern part of the Urhobo area when the Ohworhu water
spirit and the Eravwe Oganga are displayed. The king in an Urhobo clan
or kingdom is called the Ovie. His wife of the queen is called Ovieya
and his children Ọmọ Ovie (child of the king also known as prince
and princes). Presently, these names are also given to children
without royal heritage. A number of Urhobo cultural divisions have
other titles other than Ovie; the
Before marriage in Urhobo culture is said to be properly contracted, prayers must be offered to the ancestors(Erivwin) and God(Oghene). The marriage ritual known as Udi Arhovwaje takes place in the ancestral home of the bride or a patrilineal relation of the bride as agreed by the family.
On an agreed day, the fiance goes with his relatives and friends to the fiancee's father's home bringing gifts of drinks, salt, kola nut and sometimes food as requested of him by the bride's family for the marriage ceremony. Formal approval for marriage is given by the bride's parents or who ever is representing the bride's family and traditional rites of pouring the gin brought by the fiance as a libation to the father's ancestors to bless them with health, children and wealth. It is only after this marriage rite that the husband can claim a refund of money (bride price) if the marriage breaks down. It is believed that the ancestors were a witness to the marriage. It is only the physical body that is sent to her husband in the marriage, her Erhi (spirit double) remains in the family home. This explains why in Urhobo culture, a woman is brought back to be buried in her family home when she dies.
In the ancestral home of the man, the wife is welcomed into the family by the eldest member of the family. Where she is expected to confess all her love affairs during and after her betrothal to her husband (if any) and she can now be absolved from all her wrongdoings. She becomes a full member of her husband's family after this rites and is assumed to be protected by the supernatural (Erivwin). This rite symbolizes an agreement between the wife and the Erivwin.
If the wife later becomes unfaithful, it is believed that she will be punished by the Erivwin – this is believed to be the reason why married Urhobo women are very faithful to their husbands.
Urhobo Okpo (week) is made up of four days based on regulated market cycles, religious worship, marriages and other community life. The four days of the Urhobo week are Edewo, Ediruo, Eduhre, and Edebi. In Urhobo mythology, Edewo and Eduhre are sacred days to divinities, spirits, and ancestors. Most markets are held on these days. Ancestors are venerated on Edewo. Most traditional religious rituals are held on Eduhre.
Divinities (spirits) are believed to be very active in the farmlands and forests on Edewo and Eduhre. Therefore, farmers in most Urhobo communities rarely go to work on those days so as not to disturb the spirits.
Urhobo months are called Emeravwe and are made up of 28 days. Most of the annual festivals are held during the months of Asa,Eghwre,Orianre and Urhiori. Those are the months of harvest and farming activity is at its lowest, so most farmers are free to partake in festivities. These are also months to honour the gods of the land and spiritual forces that brought a good harvest.
As with most tribes in Nigeria, a certain food is considered to
belong to or originate from a particular tribe, for example, pounded
yam and egusi soup from the Igbos,
The main focus of Urhobo traditional religion are the adoration of "Ọghẹnẹ" (Almighty God) the supreme deity and recognition of Edjo and Erhan (divinities). Some of these divinities could be regarded as personified attributes of "Ọghẹnẹ". The Urhobo also worship god with Orhen (white chalk). If an Urhobo feels oppressed by someone, he appeals to Ọghẹnẹ, who he believes to be an impartial judge, to adjudicate between him and his opponent. Urhobo divinities can be classified into four main categories, which probably coincide with the historical development of the people. These are Guardian divinities, War divinities, Prosperity divinities and Fertility and Ethical divinities. It should be noted that the fundamental factor and manifestation of all divinities in Urhobo religion is "Ọghẹnẹ".
Erivwin which is the cult of ancestors and predecessors (Esemo and Iniemo) is another important element in the Urhobo belief system. The dead is believed to be living and are looked upon as active members of the family who watch over the affair of the living members of their family. Urhobos believe in the duality of man, i.e. that man consists of two beings:
* Physical body - Ugboma * Spiritual body - Erhi
It is the Erhi (spirit man) that declares man's destiny and controls the self-realization of man's destiny before he incarnate into this world. Erhi also controls the total well being (Ufuoma) of the man. Ọghẹnẹ (God) is like a constitutional Monarch who set his seal on the path of destiny set by a man's spirit (Erhi).
In the spirit world (Erivwin) man's destiny is ratified and sealed. In the final journey of the spirit man (Erhi) after transition, the Urhobo believe the physical body (Ugboma) decays while the spirit man (Erhi) is indestructible and goes back to join the ancestors in the spirit realm. The elaborate and symbolic burial rites are meant to prepare the departed Erhi for happy re-union with the ancestors in the spirit world.
However, the influence of western civilization and Christianity is fast becoming an acceptable religion in most Urhobo communities.
Epha divination, similar to the Yoruba
URHOBO NOTABLE PEOPLE
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Akpororo , actor and comedian (originally from Ondo State)
* ^ "A Royal History of the Okpe-Urhobo of
* v * t * e
Ethnic groups in
* LCCN : sh85123834 * SUDOC : 029156106 * BNF : cb120840420 (data)