Ogoni tribe in Rivers State: Origin, Marriage Rites, etc.

Location of the Ogoni tribe

The Ogoni tribe is a minority tribe living in the Western Niger Delta Region in southern Nigeria. In the 1970s, Ogoniland (the Ogoni Nation) became part of Nigeria’s Rivers State. There are roughly 500,000 Ogoni, which accounts for less than 0.05 percent of Nigeria’s 100 to 120 million population. This region has a population density of 1,233 persons per square mile, among Nigeria’s most densely populated locations. 

Origin

The Ogoni people have inhabited the area for over 500 years, with two theories suggesting their origin. The first theory suggests that the Ogoni migrated from the Imo River in the 18th or 19th century, settling in two villages, Warife and Utetuk, which still exist today. Warife still speaks Khana, while Utetuk adopted the customs and language of Annang, a neighbouring tribe in the Akwa Ibom State. The Ogoni were able to keep their identity from their neighbours, the Ibibios, Igbos, Ikwerres, Andoni, and Ijaws. The first Ogoni settlement was in the Khana kingdom, followed by Tai, Gokana, and Eleme. The Ogoni tribe grew from these initial settlements. The second theory suggests that the Ogoni people arrived on trading ships visiting Bonny, a small city-state island in the delta. They settled in Bonny until their population outgrew the town, necessitating further migration. The Ibani people referred to the new arrivals as “Igoni” or “strangers” and later became known as “Ogoni.” Today, the Ogoni and Ibani are considered “brothers” in Bonny.

Following the Berlin Treaty in 1885, European colonial powers divided Africa, including Nigeria, where tribal leaders were coerced into signing treaties with the British. The Ogoni tribe, possibly the last to come into contact with Europeans, refused to enter into treaties with the British colonial ruler of Nigeria. British colonial records indicate that the Ogoni chiefs resisted colonisation until the early 1900s, contributing to the woes that befell the Ogoni Nation and continuing to affect it today.

The British did not face much resistance from other Nigerian tribal populations in the region. In the late 1880s, tribal leaders from northern Nigeria, the Yorubas, and the Igbos established treaty relations with the British, facilitating economic development in these tribal territories. Schools and trading relationships were built, such as the Nigerian Military Academy in Kaduna and Nigeria’s first university and medical college in Ibadan. However, due to their resistance to colonisation, the British provided little assistance to the Ogoni people.

During colonisation, the British recognised three significant tribal populations in Nigeria: the Hausa-Fulani, Yoruba, and Igbo. Over 250 other tribes were ignored. As the British retreated, they divided Nigeria into three regions (North, West, and East), each dominated by one of these tribes and further marginalised and given minority status.

The Ogoni people have traditional political systems called kingdoms, with six kingdoms divided into three divisions. The Khana division consists of four kingdoms in the eastern and northern parts of Ogoniland. The Gokana division is in the south-central part, where the people speak Gokana, a language similar to Khana but not identical. The Eleme division is in western Ogoniland, and it uses distinctly different languages. Today, the Ogoni Nation has over 124 villages and towns, with Bori as the capital.

Religion

The Ogoni people view the region’s fertile land and rivers as a spiritual inheritance and source of income; the land is also regarded as a God. Despite Christianization, many components of indigenous culture survive. The Ogoni tribe rely on shamans and voodoo priests for healing.

In Ogoniland, traditionalists worship Bari (Obari-Eleme), the creator of Heaven and Earth, despite the presence of other Christian denominations. In addition, distinct groups in villages and towns worship local deities and ancestral spirits.

Marriage rites

The Ogoni wedding begins with the Kpogabu stage, where a suitor is found, and permission is sought from the elders. This stage is crucial to ensure no inherited diseases, such as epilepsy, leprosy, or insanity, are present in the family lineage. Families also inquire about the family’s history, including traces of twin birth and if they are related. Marriage among blood relatives is forbidden in Ogoni, and no individual is expected to marry from their father’s or mother’s lineage. If marriage facts and family history are accepted, families move on to the Bib-wa (Introductory stage).

In the Bib-Wa (introduction) stage, the bridegroom’s parents, relatives, and intermediary visit the intended bride’s parents to inform them of a “ripe apple” in their family. The parents then discuss the name of the bride they are seeking marriage. After three visits, the parents may accept or reject the visit. If accepted, the groom’s parents will return to collect a “list,” a culturally determined document of necessary items to be made available by the groom on the day of the union. The list is usually compiled by elders and kinsmen in the family.

Negotiations rely on the bride’s father and kinsmen’s willingness to compromise. The three visits are performed using’mii-tor (jars of palm wine) and spirits, and a date is chosen to pay the bride price, also known as Kpugiwa. The dowry varies by family and is paid at night to allow for rest before serious discussions. In the pre-colonial era, daughters were given out to well-known warriors, farmers, and adventurers based on bravery, hard work, and skill-related actions. The bride price grew to Ereba kpugi (seven cowries) in the 1950s and has now risen to more than #500,000. However, the Ogoni tribe feel that more than money or material commitment is required to compensate for the parents’ investment in the bride. Hence, the entire amount is never paid at once, as giving away a daughter in marriage is regarded as not selling.

The fourth stage of the maturation ceremony involves the bride being kept in a fattening room for a period, where she is fed well and gets enough sleep to increase her waistline. She undergoes domestic training in home economics, cooking, housekeeping, and childcare and is taught to respect and make her spouse and family happy. Older women give instructions based on their experiences to ensure their success in marriage. The ceremony ends with an outing ceremony.

The bride is traditionally dressed in three traditional outfits: ‘koo’ dressing, covered clothes for husband identification, and traditional ‘Ekwini’ music is played to welcome her. Before her appearance, the Indigenous ‘Ekwini’ music is played to welcome and honour her day. She dances with her age mates, dressing like her except for the ‘kpari, sege, or gegene’ on her waist. Her hands, neck, and legs are designed with red beads, and her breasts and waist are wrapped with red George wrappers, leaving her stomach and navel open for her husband’s admiration.

The handing over phase (last stage)of a marriage is a time of mixed emotions, with the bride’s mother holding her tightly and her siblings and friends sharing tears. She goes before her parents for advice and blessings, mainly in obedience to her husband and extended family members. The father wishes her long life and fertility and wishes for her ancestors to bless her household.

Occupation

Historically, the Ogoni have lived well as subsistence farmers thanks to their unusual fertility. The fertile plateau soil has supported agriculture, while the rivers that flow into the Gulf of Guinea supply abundant fish and seafood. The agricultural economy has been primarily based on yam and cassava (manioc) cultivation.

During peak agricultural production, Ogoni-produced and processed food attracted regional customers. Ogoni fishermen collaborate in small groups to increase their catch and gain a larger market share. Ogoni tribe rely primarily on agricultural commodity sales for revenue. 

They also generate money from Garri (processed Cassava) and palm oil by exchanging coconuts, pottery, and palm wine (made from the sap of specific palm trees).