Location of the Urhobo tribe
The Urhobo tribe, located in Delta State of Nigeria, is home to around 120 million people and is the seventh largest tribe in the country. The tribe is divided into twenty-two social units, or kingdoms, inhabiting the lower reaches of the Niger Delta. The Isokos surround them to the south, Itsekiris to the west, Binis to the north, Ijaws to the south, and Ukwanis to the north. The tribe’s territory spans 1,417 square miles.
During the rainy season, a significant portion of Urhobo land, including the Ewu, Evwreni, and Uwherun clans, has no rainless months in the year. The Niger floods overflow into the Asse River, causing the Owhe and Bethel swamps to be destroyed. The Ewu and Forcados Rivers also experience flooding and water in the surrounding areas.
Origin
Urhobo was an ancient hero believed to have migrated across the Benin River. The Urhobo people currently speak the Urhobo language, with slight variations across all clans of the Urhobo kingdom. However, the history of the Urhobo tribe’s origins is challenging due to the need for documentary evidence. The primary source of the Urhobo people’s origin is oral tradition, as it provides a more accurate account of their history.
Oral traditions among some urhobos suggest they did not migrate from anywhere before settling in their current location. Otite and Alfred Okotete support this view, stating that the Urhobos were their territory’s original owners and dwellers. They were believed to be Urhobo, with no known migration history from anywhere else, and they had lived in their territories from time immemorial. This theory is based on oral traditional accounts and is not supported by archaeological or documentary evidence.
However, this tradition is familiar to the people and can be criticised for not preserving the identities of the original dwellers like those of native Indians in America. Okotete believes that the identities of “aborigines” in other countries with similar historical experiences are preserved as distinguishing solid features from other settlers. The theory of “autochthony” is based on oral traditional accounts and is not backed up with documentary evidence.
Another study argues that the Urhobo people thought to have originated in Benin under the Ogiso and Egbeka dynasties, migrated from a region similar to the Edo-speaking population. However, not all clans agree on this account; some, such as Olomu, Agbon, and Abraka, claim to have moved from Benin, while others, like Ughelli and Ewu, think they originated from Delta State’s Ijo-speaking people.
Otite further contends that the Urhobos were not Bini people who converted to Urhobo but were already Urhobo before leaving Benin. This view is likely based on the apparent linguistic, political, social, and cultural connections between the Binis and Urhobos.
According to the third historical narrative, the Urhobos moved from western Nigeria’s Ile-Ife province, where they are still concentrated today. According to a historian, the Urhobo in Ile-Ife relocated to areas considered hubs of Urhobo concentrations within living memory, and there are many Urhobo in and around Ile-Ife.
The Urhobo have a similar organisational and social structure to those that migrated to Ile-Ife, rather than being original inhabitants. According to the third historical narrative, the Urhobos moved from western Nigeria’s Ile-Ife province, where they are still concentrated today. According to a historian, the Urhobo in Ile-Ife relocated to areas considered hubs of Urhobo concentrations within living memory, and there are many Urhobo in and around Ile-Ife.
The information provided above reveals that the Urhobo tribe migration from Benin is more convincing due to linguistic and cultural commonalities between the two ethnic groups.
Religion
Urhobo religion focuses on “Ọghẹnẹ” (Almighty God) and the recognition of Edjo and Erhan (divinities). The Urhobo worship God with Orhen, who is considered an impartial judge. Divinities can be classified into Guardian, War, Prosperity, Fertility, and Ethical.
The cult of ancestors, Erivwin, is also essential. Urhobos believe in the duality of man, with the Erhi controlling destiny and well-being. In the spirit world, Erhi, man’s destiny is ratified and sealed. Western civilisation and Christianity are becoming more acceptable in Urhobo communities.
Marriage rites
After a man’s relatives are satisfied with the inquiry, a formal approach is made to the girl’s parents through an intermediary. The first meeting allows the suitor and his family to express their desire to marry. A formal response is often provided after a reasonable time, and the mediator may return multiple times before receiving an answer.
This wait allows the girl’s parents to conduct their research about their prospective son-in-law’s family and notify other family members about the proposal. If the results are acceptable, the mediator is notified and is responsible for delivering the message of the acceptance. The meeting after the research sets the foundation for the marriage ceremony.
The marriage ceremony in Urhobo tribe kicks off with the payment of the bride’s price, kola nuts and bitter kola. This bride price is seen as a token of appreciation for the family’s efforts in raising the girl. After paying the bride’s price, the couple is declared husband and wife under Urhobo traditional laws and customs by the head of the bride’s family.
The head, usually the oldest male in the family, makes the declaration in a spirit of ẹkpẹvwẹ (thanksgiving) to God and ancestors. In a special wedding prayer, the head invokes the five themes traditionally used in Urhobo prayers: ufuoma (peace), omakpokpọ (good health), emọ (children), efe (wealth), and otọvwe (long life).
After the bride’s price is agreed upon, the groom’s family is expected to settle additional fees in advance of the wedding ceremony. These fees include:
- Igho-rẹ- erhu, ubiọkpọ vẹ ogbru – Honoring the bride’s father with items like hats, wrappers, and walking sticks.
- Igho-ugbe-rha-re – Recognizing the mother’s labor pains during the bride’s birth.
- Igho-ru-ughwa -raka – Buying salt for the bride’s family’s women,
- Emu-ra-aye the bride’s fee deliberated between the bride and groom’s families which is presented by the head of the groom’s family.
The wedding ceremony is officiated by several key individuals, including the Ọkpako-ro-orua (Head of the Bride’s family), Ọsẹ v’ oni r’ ọpha (Parents/Guardians of the Bride), and Ọtota (Spokesmans of the Groom’s Family).
The groom’s father is not expected to attend, and is represented by his wife and an elder in the family, both bride and groom’s family represented by a spokeperson (Otota). Other important people include the ‘Usuọvwa’ (Groom’s lead person) and ‘Ikọpha’ (Traditional bridesmaids).
The Urhobo wedding ceremony begins with ‘Udede’, where the host family and guests are introduced. The Ọkpako-r’-orua (Head of the bride’s family) and his wife are introduced, followed by the Ọsẹ v’ oni r’ ọpha (Parents of the bride). The groom’s family and entourage are also introduced.
The Ọtota, the spokesperson representing the bride’s family, is introduced as the Otota. The Usuọvwa, the bridegroom’s official representative, is also introduced. The Otota then conducts the Urhobo traditional welcome, the Presentation of Kola-nuts, which are accompanied by drinks, supporting money, and an additional amount for the Head of the groom’s family to pray with.
The groom’s family is asked to confirm the purpose and intent of their visit. The groom’s family’s Otota directs the Usuọvwa to present the groom as their son, who has seen a ‘flower’ (bride) to his liking within the household and intends to marry it. The bride’s family presents an eligible girl, and the Usuọvwa confirms if she is the ‘flower’ the groom is concerned with. The bride’s mother is called forward for her approval, and the groom and his entourage shower her with money.
The bride is then led away to another room with her bridesmaid. The bride’s family Ọtota calls for a short meeting to deliberate further on the proposal and settle all necessary actions. The Otota returns with an answer for the bridegroom and his family, allowing the ceremony to progress to the next phase.
The bride and groom kneel before the head of the bride’s family, who introduces the bride’s lineage and invokes the name of God and the memory of ancestors in prayers. The head then pours libation (a glass of drink), offering the same glass to the groom to drink and after drinking, the groom passes it to the bride, drinking from this signifies her consent to the marriage. The bride then returns the glass to her family head, indicating her willingness and commitment to live together as husband and wife.
The bride is handed over to the groom’s family, who assumes responsibility for the husband and his family’s care. The public reacts by showering gifts on the newlywed couple, and celebrations continue until late hours.
Isuo is the last rite of the ceremony, where the bride is escorted by her family members to her husband’s family home. Upon arrival, they are greeted by the husband’s parents and family, and her escorts are entertained before leaving. The marriage has been fully contracted, and the couple spends the night together for the first time as husband and wife.
Traditional attire
Urhobo tribe traditional attire for Urhobo women consists of a pair of wrappers tied around the waist (overlapping) down to the heel of the foot and another one tied on top, which is shorter, usually almost the same length as the first. The longer one is called Oseba, while the shorter one is Aniku. A blouse (Ewu) and a headgear (Gele), known as Onerho or Uriofo in Urhobo, complement the two wrappers.
Source: Urhobo Wedding Chronicles
The traditional attire for men comprises a wrapper (sometimes overflowing) tied around the waist, a shirt, and a hat known as Eru. But at times, the men use a pair of wrappers like the women, one tied around the waist and the other tied around the body over the shoulders like a toga.
Source: Bellanaijaweddings
Source: Instagram
The Urhobo woman wears a row of beads around her neck at all times during ceremonies. The coral bead is worn around the neck and both wrists. The bead is called Evwarha, while the coral bead is called Ivie. The men also wear beads around their necks and wrists, as the women do.
Food
The Urhobo people have two types of food: Ukodo, a yam and unripe plantain pepper soup with beef, chicken, or fish, spiced with lemon grass and potash, and Oghwevwri, an emulsified palm oil soup and starch (Usi) made from cassava.
Occupation
The Urhobos are predominantly farmers and fishermen based on their geographical location. They engage in fishing, particularly in flooded areas, while arable farming is more for subsistence living or local consumption in the Olomu and Agbon clans.
The Uwherun, Ewu, and other clans bordering riverine areas primarily engage in fishing, with the Urhobos being nearly as skilled as the Ijo and Itsekiri. Other clans also engage in canoe-making, animal hunting, and palm tree tapping, making the Urhobos one of the largest producers of palm oil and kernels in the Niger Delta.