URHOBO TRADITIONAL RELIGION
TABLE OF CONTENTS
______________________________________________________________________________
1.0 INTRODUCTION...............................................................................................................1
1.1 ORIGIN OF THE PEOPLE
OF URHOBO............................................................2
1.2 THE GEOGRAPHICAL LOCATION OF THE PEOPLE
URHOBO..............................3
2.0 THE
EGYPTIAN (URHOBO) VERSION OF THE CREATION STORY........................4
3.0 THE
IDEA OF GOD AMONG THE PEOPLE OF URHOBO............................................5
4.0 THE
WORSHIP OF GOD AMONG THE
PEOPLE............................................................7
5.0 SCULPTURES
OF PERSONAL SHRINE GODS OF IVWRI IN URHOBOLAND.......13
6.1 FIGURE
1.O EVWRI FEMALE
AGGRESSION.................................................13
6.2 FIGURE
2.0 EVWRI MALE AGGRESSIONS ................................................................13
7.0 PICTURE OF ONE OF THE
EVWRI FESTIVALS IN URHOBOLAND........................14
7.1 FIGURE 3.0: PERFORMANCE AND DANCE BY THE PEOPLE OF URHOBO HEADED
BY THE HEAD OF THE FAMILY......................................................14
8.0 THE CULT OF THE
ANCESTORS...................................................................................15
9.0 DIVINITIES........................................................................................................................16
10.0 THE CONCEPT OF
MAN..................................................................................................18
11.0 LIFE AFTER
DEATH........................................................................................................19
12.0 SOME PROBLEMS
ASSOCIATED WITH TRADITIONAL RELIGION IN URHOBOLAND.................................................................................................................20
12.1 TABOOS.................................................................................................................21
12.2 EXTENDED FAMILY
SYSTEM...........................................................................21
12.3 CONCEPT OF
TIME..............................................................................................21
12.4 TECHNOLOGY......................................................................................................22
12.5 FATALISM.............................................................................................................22
13.0 POSSIBLE SOLUTIONS TO
SOME OF THE PROBLEMS ASSOCIATED WITH THE
TRADITIONAL
RELIGION OF THE PEOPLE OF URHOBO.......................................23
14.0 CONCLUSION...................................................................................................................24
15.0 PICTURES OF THE MAP OF
THE GEOGRAPHICAL LOCATION OF
URHOBOLAND.................................................................................................................26
BIBLIOGRAPHY
1.0 INTRODUCTION
Religion is very much and
always with us, it is with us every moments of our life, in our innermost
beings and with regard to the great or minor events of our life; it is
discussed daily in the newspapers, through thee radio and the televisions and
in our conversations. It is with all of us inevitably, whatever may be our
individual, avowed attitudes to it.
The traditional
religion in Urhoboland is very much
important for it defines their way of life and their method of approaching many
aspects of life. In fact, it defines their origin it define their relationship
with God and with one another.
“The network of
relationships among human beings are remarkably extended and deep. In fact, the
words 'family', 'brother', or 'sister', and so on, define far more for Urhobo
people than what they mean today for the average European or North American.
The family for the traditional Urhobo usually includes one's direct parents,
grand and great grand parents, brothers, sisters, uncles, and aunts, cousins,
nieces and nephews. And normally, a child would refer to any of his uncles or
aunts as his father or mother, his nephews and nieces as his/her brothers and
sisters. People generally do not ask a child his/her personal name. Rather, a
child is identified as a child of so-and-so parents. The extended family system
is the model.”[1]
Following a brief
background about the people of Urhobo, we shall now proceed to our main focus
in this essay: To discuss the indigenous religion of the community of the
people Urhobo through the ages.
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Although there are
various way in which we can treat this topic, we shall begin by giving the
origin of the people, we shall also describe their geographical location. We
shall proceed by narrating the Urhobo’s version of the Egyptian creation myth.
After doing this, we shall consider the
following: God in Urhobo beliefs; the cult of the ancestors, divinities, man
and the peoples belief about the after life. Furthermore, in a more critical
way, we shall examine some shortcomings of the people’s religion and also
suggest some possible solutions to the problems. We shall conclude
encapsulating major aforementioned points found therein.
ORIGIN OF THE PEOPLE OF URHOBO
The origin of the Urhobo people is rooted in
oral tradition. While accounts may vary, one fact proliferate: The believe in
migration from Aka -present day
Urhobo has always
strived to maintain good relations with her neighbors. Urhobo neighbors to the
North-East are Ndokwa, to the South-East are Isoko, to the North are Bini, the
West are Itsekiri and the South are Ijaw. Most, if not all, of these neighbors
share a common origin according to tradition.
THE GEOGRAPHICAL LOCATION OF THE PEOPLE URHOBO
The people of Urobol, together with the related Isoko people inhabit
the area lying (roughly) between longitude 5° 30' and 6° 25' East, and
Latitudes 6° and 5° 15' North in the Midwestern state of Nigeria.”[2]
The Urhobo division
falls within the Evergreen Forest belt of Southern Nigeria ,
the vegetation being dominated by the oil palm tree, the exploitation of which
constitute a major occupation among the people. The nature of the land occupied
by the Urhobo is such that although agriculture is a common occupation, it is
more intensive in certain areas than in others. Farming is more intensively
carried on in those areas where floods are not a serious threat. Some of their
main food crops are yam plantain, cassava, corn, pepper, banana, and so on.
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It is obvious that
Urhoboland is well supplied with water systems, but it has always been
accessible from the coast through the streams which flow from the Forcados and
the Ase, the two main branches of the Niger
2.0 THE EGYPTIAN (URHOBO) VERSION OF THE CREATION STORY
The Ancient
creation story of the world according to Ancient Egyptians who were Urhobos
states; “The world began as a watery mass called “Nun” (which from our Urhobo
language is enun for mouth) from
which the sun and or tongue “Atum” (Urhobo for atumu, i.e. first to stand or be) came out on a mound. Atum then
begot the deities of “Shu” (Urhobo
expression for surprise and the onomatopoeia for sneeze) the god of Air, and
“Tephnut” (Urhobo for Otavenu, i.e. word and mouth) which is moisture. And
these in-turn begat “Keb” (Kebe, ground on which we plant ebe, trees and
fruits, shrubs etc) which is the earth. And “Nut” (Enute, Urhobo for reach up)
the sky deity. From the deity of Enute (also Kenute) we also got Canoe of the
English word for small boat because the zodiac of Kenute goddess resembles’ a
small boat. Kebe and Enute (Earth and Sky deities
respectively) then went on to produce our first Ancestor King and Queen in
Ancient Egypt known as Esiri and Isi (Osiris and Isis, in pluralized form),
Including Set and Nephthys.”[4]
3.0 THE IDEA OF GOD AMONG THE PEOPLE OF URHOBO
The people of Urhobo call God Oghene, Osonobrughwe,
Agbadabruru, Uku and so on. Out of all these names, Oghene is the most common
name used for God. The people employed
this name to denote the sky which is found everywhere. Thus, it speaks of God’s
omnipresence. The people address the sky in the following words “Oghene na ro fua a ono vwore ebe phiho”.
Meaning that “The sky is clean (white), who can clear it of weeds?”[5] The terms for God mentioned above are also
used by some Edo Speaking people. For example, Bini, Unem, Etsako and so on.
They also use these terms to present God as most powerful, most benevolence, and most majestic.
In connection with
ritual and divination (epha), “Uku” is used to address God. Although the people
of Bini address their King (Oba) with the word; “uku Akpolokpolo”, the people of Urhobo who are culturally and
linguistically connected to the people of Bini use the word to portray the
royalty, majesty and “almightiness” of God. They also use orovwakpo vw’odjuvwu, to honour God as the one who owns the world
and the underworld. He is called the owner of the world and the underworld
because he created the universe and everything in it.
The people of
Urhobo also address God as ukuekuna
buerhurhu (multifarious litters in a midden), because he is acknowledged as
the creator of all and sundry. Moreover, just as they believe in the almighty
power of God, they also believe that he is the judge of all men. This include
the good men and the bad ones. The bad or evil ones are allowed to be because
of the freewill he gave to all. Thus, the people anticipates the judgement of
God at death.
They believe that
the judgement of God is associated with thunder. When it thunders, they conclude that they have offended God and
thus, they seek for God’s mercy by saying the following words; Agbadabruru, emo we hoto (Agbadabruru,
your children are here below). Considering the fact that God is believed to be
an impartial judge, the people say; Orhien
Oghene bruru Amre asa kproraa (a case decided by God has no further court
to which one can appeal to). Hence, the people characterize God in consequence
of his sovereignty. “In all these various terms and more, the people of Urhobo
express their conception about God as one who encompasses good and what would
appear to be evil, one who makes and unmakes, one whose power is limitless,
whose wisdom is unfathomable and inscrutable.”[6]
Finally, the
people’s understanding about the goodness of God is also explained by the kind
of names the parents give to their children. Some call their children Ogheneochuko (God is a helper), Oghenebrume (God blessed or decided the
case in my favour). These and many more, the parents call their children in
respect of God.
4.0 THE WORSHIP OF GOD AMONG THE PEOPLE
The people of
Urhobo not only in a special way recognize the almighty power of the supreme
God in the names they give to their children, “they spontaneously address
impromptu and extempore prayers to him in times of danger, and promptly render
thanks after deliverance.”[7] For example, when a crew of Urhobo people are
caught up in a sea disaster, especially when a ship is capsizing, they are forced
to call on God shouting Oghene bikoo! (God
we beg you!). Thus when they find themselves delivered, they waist no time
uttering their appreciation to God in the following way; Oghene wo ruruo (Oh God, you have done so well). This form of
worship, Parrinder describes as partial worship”[8]
In addition to the
above, The Urhobo accord different forms of worship to God through Oghene
egodo. This worship of God takes at least three forms; first, the worshiper
take kaolin (orphen) early in the
morning, crushes part of it in his palm and after stating his case to God blows
the powdered chalk skywards, usually facing sunrise.
Secondly, a person who believed that he had
been aggrieved and oppressed by one who is stronger than himself could present
his predicaments and grievances to God very early in the morning. He does this
by brushing his mouth with a chewing stick in his hand. After stating his case,
he uses the chewing stick to describe a circle round his head. This is
sometimes done seven times. He spews the particles of the chewing stick with
spittle skywards, if he was cursing his enemies.
The third form of
worship involves a good number of people. A bamboo pole is erected at the
centre of the compound and a strip of white calico is fastened to the top of the
pole and drop downwards along the pole. Moreover, a basket known as igbedaba is tied to the top of the
pole. At the foot of the pole is buried
“a fibrous coconut fruit, one end of which is sliced off. There is a
raised platform, the alter (agbada)
made of bamboo around the pole.”[9] Offerings to Osonobrughwe are placed on the altar, and the whole structure is
known as Oghene egodo (God of the
compound). At this junction, the most elaborate worship of God takes place. The
things offered to God are coconuts, eggs, kolanuts, a white fowl (without
blemish), and so on.
We should quickly
note that while an ardent and devoted worshiper of God would be involved in the
type of worship described in the preceding paragraph, that which entails a
fowl, communion and eggs are performed circumstantially and occasionally. This
occasional worship could be aroused if the wives of the owner of a compound
quarrel or fight overnight. The owner of the compound would have to perform
some sacrifices in order to appease the wrath of Osonobrughwe and also bring reconciliation between the combatants.
Moreover, the worship will also happen if a member of the family saw Osonobrughwe in a dream. The worship
could also take place if a member of the compound provokes the wrath of God or
had sworn falsely by his name.
Naturally, the
installation of the alter is also marked with an elaborate worship. The worship
takes place on Edewo (traditional
Sabbath) or on Edughre (midweek). On
that day, all the worshipers assemble; a rich dish prepared with a goat or rare
and sacred crayfish like eban
(ofuscafelus) is brought before the altar and the priest, the most elderly
person in the family, who takes it facing the altar. Each member of the
community expresses his/her needs to Osonobrughwe
after the priest prays in the following words:
Osonobrughwe, ovwata na ovwaharen
You created the world and all its fullness
we
are all assembled to worship you today
If
you say one should be great, then one is great
Let
goodness be ours not evil.
Let
this goodness extend to everyone
He
who is not pleased with the goodness prayed
who
does not desire that it be well with everyone
It
is you Osonobrughwe who knows such a
person
Give
him the portion you consider apt for him
Remove
him from our midst
Save
(heal) all your creatures
As
many as you have created, so many your should save[10]
The food is then offered to Osonobrughwe.
The white fowl is tired and hung on the pole. The cooked food is eaten by
the worshipers in communion. When they conclude the act of communal eating, the
celebrant then says: Osonobrughwe, you have drunk and eaten.
If
anyone is chained, unchain him.
(The priest turns to the people and says)Priest: may he save you
all. People: may he save you too.[11]
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