10. SUMMARY OF THE RITES
For the sake of brevity we wish to quickly summarise the mourning rites that have been documented by different experts. Our authors include the UNICEF and others. According to a study recently carried out in Ozubulu town in Nnewi, the women groups of both the Catholic and Anglican communions have also jointly identified the principal dehumanising widowhood rites and practices.
(1) Swearing on the dead body of husband.
(2) Making her eat kola-nut placed on the dead body of the deceased.
(3) Making her eat from a particular plate with her left hand for the period of mourning.
(4) Crawling over husband’s corpse for the purpose of exoneration.
(5) Making her marry a relation of the deceased husband.
(6) Making her have sex with a man for cleansing.
(7) Making her go into the distant bush alone in the dark during the mourning period.
(8) Making the woman during the mourning period to expose her naked body outside the house both morning and evening.
(9) Loss of right of inheritance, if she has no male child.
(10) Compulsory fasting on the day of her husband’s burial.
(11) Punitive refusal to shave the widow’s hair by the UMUADA.
(12) A Widow suspected of being instrumental to the husband’s death is sometimes called to the village gathering and publicly disgraced without proof.
(13) Demanding her to cook and display food outside in the night for her dead husband. – If the food disappears by morning then she is free of the husband’s death. If the food still remains uneaten by the next morning then it is concluded that she has a hand in the husband’s death.
(14) Widows are sometimes rejected in social gathering and contacts. Fellow women are advised not to communicate with them.
(15) Making her drink the washings from husband’s corpse to exonerate her from accusations of killing her husband.
(16) A widow is forced to sleep in the same room with the corpse of her husband.
(17) Dispossessing her of property or disinheritance.
(18) Prolonged mourning for weeks, months or even for a period of one year.
(19) The widow is forced out of her matrimonial home.
(20)The woman is forced to shave her hair.
(21) Deprivation of basic personal hygiene, for example not allowed to take her bath for days.
(22) She is forced to wail incessantly in order to demonstrate her remorse and grief. The outburst of intense wailing, weeping and hysteria, full vent of grief by beating the chest, rolling on the floor and aimless hours of crying are common expectations as to the actions and behaviour of a widow. In some cultures in Igbo land, the widow is fined when she does not cry or the crying is judged insufficient. (Korieh, 19: 46) On the contrary, men are not expected to cry in public or to show outward grief.
(23) A widow who dies within the mourning period is stigmatised and denied the burial rites.
(24) In the olden days widows of chiefs and big men were buried with their husbands.
(25) A few months ago (this 2013) a young widow from Akabo in Ikeduru LGA complained that UMUADAS shaved her private parts and attempted rubbing the blood of a hen on it as a sign of cleansing.
The mental anguish caused by such physical abuse, the sudden destitution, homelessness, starvation and insults lead a considerable number of widows to commit suicide. No research has been done to get an idea of numbers. A suicide of a widow is usually made to look like an accident.
11. Four Conflict cases
Widows are not free. They cannot say no to these practices. It is the community that controls everything. In Ozubulu town we have four cases of widows who tried to behave differently. The community reacted harshly.
On one occasion, a widow was alleged to have maltreated her husband and had not taken good care of him when he was on his sick bed. The Umuada (the daughters union) accused her of being responsible for her husband’s death, and ruled that if the woman was contesting, then she should prove her innocence by drinking the washings of her husband’s corpse. Where she refused to drink, she would be ostracised and dragged along the streets to her father’s house. This is an accepted traditional practice (igu mmiri ozu). Another option was for her to crawl over her husband’s corpse (ige ukwu ozu). The women relations of the widow and some CWO members at the funeral resisted this and a big conflict ensued.
Another case involved a young widow working in a bank in Lagos. She was required to restrict her movement and not go for work for six months. She was to be in the village, confined to the compound in mourning dress. The widow explained that she would loose her job and disrupt her children’s schooling in Lagos. The community sanctioned her for breaking the traditional norm of not mourning her husband for the customary duration (ilu uju). The Umuada fined her the sum of N 10,000.00 (ten thousand) and compelled her to stay at her own father’s house for one month as a punishment.
In the third event, the Umuada refused to shave the head of the widow because they alleged that she did not show enough sorrow that her husband died. They alleged that she was conversing freely and even smiled with sympathisers. It was a taboo for a widow to laugh or look cheerful when her husband has not been buried. She was appropriately fined for the misdemeanour. Not shaving one’s hair for the husband is a sign of not mourning him and is feared to attract the dead husband’s wrath on the widow and other members of the family.
The fourth event was that of a widow who died six months after her husband’s death. The Christian community gathered for her burial and funeral, but other members of her village resisted and insisted that the woman should be thrown into the evil forest without mourning for her since she committed an abomination by dying before the end of the traditional mourning period.
These are the major forms of torture that await the African widow in the name of tradition or culture. The rites without doubts involve various forms of cruelty to women, expose them to serious health hazards and show a great deal of violation of the right to life and dignity. Many of them contain elements that are immoral. Widowhood rites have been internationally recognised as a violation of the human rights of women.
However, there is an astonishing ignorance about and lack of public concern for the suffering of widows and their families on the part of governments, the international community, and civil society, and even women’s organizations. In spite of four UN World Women’s Conferences (Mexico 1975, Copenhagen 1980, Nairobi 1985, and Beijing 1995) and the ratification by many countries of the 1979 UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), widows are barely mentioned in the literature of gender and development, except in the context of aging.
You may thank your God if these ugly practices no longer exist in your own part of Igboland, but it is still painful to think of the fact that these cruel practices still thrive in many of our neighbouring villages and communities.
Actually, many of us will not know the whole implication of widowhood rites in many areas of Africa especially in Nigeria until of course we do some more research work. I recommend you to read my book, TEARS OF WIDOWHOOD. This book is still in print and will be made public by early next year 2014.
As an African I feel deeply ashamed that in this twenty-first century, in spite of over 100 years of Christianity, of so many years of western education and of democracy that these inhuman, barbaric and primitive rites, many of which are based on superstition and fear of the deities are still observed. Time has come for a revolt. We must be born again. We must be willing to hear the voices of these widows, take them seriously, address their needs and liberate them from their modern slavery. They are suffering.
Unfortunately, these things happen before the so-called Christian mothers and fathers who tacitly, perhaps, support these inhuman and degrading practices imposed on widows. The priests and pastors seem to be powerless in this devaluation of womanhood through the shameful treatment of widows, and even allow the perpetrators to participate freely in the church’s activities. It is here that we call on the church and her leaders to play the prophetic role that the Lord has placed on them.
To be contd.
REV FR ANTHONY Ekendu. ONYEOCHA IS A PRIEST OF CATHOLIC ARCHDIOCESE OF OWERRI NIGERIA. PHONE NO: 08035603859
The Data of Forgiveness
The most important ingredient in today’s media economy is data. The amount of data available determines how much and how long we can work or play on the internet. Currently, many of the service providers offer unlimited data plans but we know that those “unlimited” plans are not always unlimited. Sometimes, your download speed can get slowed down when you cross a certain point. Today, however, Jesus gives us the divine model of an unlimited plan. It is the unlimited bundle of compassion and forgiveness which never gets slowed downed shut down for maintenance. The theme for this week is that we must learn to forgive without limits no matter the injury committed against us.
In Matthew’s Gospel, today’s teaching on unlimited forgiveness comes after Jesus had told his disciples the parable of the wandering sheep, so it is plausible that some would have wondered among themselves how many times a good shepherd should go after the same sheep if it keeps wandering away. In those days, people believed that forgiveness was limited to three times only – a fourth transgression was not to be forgiven. So, by asking Jesus how many times he should forgive his brother, Peter was probably aiming to increase the limit to seven times. And Jesus makes it clear that we are to forgive others, “not seven times but seventy-seven times” (Matt. 18:22).That means we must dispense an unlimited data bundle of mercy.
In Jesus Christ, we have the forgiveness of a debt we could never pay. Sin is an offence against God and a direct rebellion against his authority and creation. The debt of 10,000 talents mentioned in today’s parable symbolizes the magnitude of the offence that sin causes in God’s eyes, but he is always willing to forgive without limits. However, we can easily cut ourselves off from God’s river of mercy when we refuse to forgive others. We end up restraining God’s mercy and putting ourselves under strict justice. To unfold his mercy without compromising his justice, God leaves each person free to choose between the two. If we insist on strict justice when we are offended, we bring God’s strict justice upon ourselves. But if we offer an unlimited bundle of mercy to others, we draw God’s unlimited data of forgiveness upon ourselves.
The secret to forming a forgiving heart lies in recognizing the evil of our sin and the immensity of God’s goodness in forgiving us. Until we see the ugliness of our ingratitude and selfishness, we will never appreciate the generosity of God’s forgiveness. Let us examine ourselves now to see how much forgiveness we are giving. Is there someone we still cannot forgive even after they have expressed sorrow for their actions? Have we judged someone too harshly because of something they said or did that we did not particularly like? How many times have we failed to help somebody because we are still dwelling on an injury that we suffered many years ago? How many times have we treated someone differently based on preconceived notions or stereotypes? These are some of the factors that shackle us like chains and that disrupt the unlimited data of divine grace in our lives. When we close ourselves off to people or dismiss them based on our preconceptions, mistaken judgments, and prejudices, not only do we make them suffer, we suffer as well.
But it does not have to be that way. Jesus came to free us from and the burden of sin and unhappiness. Forgiveness is like mercury, which runs away when it is held tightly in the hand but is preserved by keeping the palm open. When we lose forgiveness, we lose the ability to give and to receive love because love is the foundation of forgiveness. And since God is the foundation of love, whoever refuses to forgive automatically rejects the love of God. This is the essence of today’s parable and it is highlighted by the contrast between what was owed by each man. The wicked slave owed his master some 10000 talents. In gold terms, that is 350 tons and at today’s price, he owed his master USD21.8 billion. This was way more than King Solomon made in a year which was 666 talents of gold or USD1.45 billion in today’s value (cf. I Kings 10:14). So, this unforgiving servant owed his master what no individual could never payback. In contrast, his fellow servant owed him the equivalent of one talent of gold or USD2.1 million; so a man who was forgiven $21.8b could not let go of $2.1m, and his wickedness landed him in the hands of torturers.
Dear friends, forgiveness is an act of compassion which is expressed in the free choice to pardon one another’s shortcomings every day, and to also pardon ourselves for own mistakes Forgiveness transcends the fear of being wounded again; it is a deliberate act in imitation of the redemptive work of Jesus, the advocacy of the Holy Spirit, and the loving kindness of the Father. The whole point of today’s parable is that our Father in heaven will do the same to anyone who refuses to forgive others. Whoever refuses to forgive is doomed to a life of bitterness, and as the ugly trend continues, the person ends up building invisible walls of resentment around themselves, thereby blocking off not just one’s relationships with other people but with God as well. Forgiveness is not just an emotional expression or a sense of righteousness; it means being merciful not only when there is an explanation or apology, or a promise of amendment from the offender, but even when the offence is deliberate, and the offender is adamant. Forgiveness is a precious gift of grace, which does not depend on the worthiness of the receiver. Forgiveness is what we called to do, and the Lord’s grace is sufficient for us in that regard. Amen.
Imo Deputy Governor’s giant strides towards revitalizing agriculture
By Joy Opara
The increasing cost of Agricultural products in Imo State in recent times has continued to be a major source of concern to the citizens of the state.
A critical appraisal of the development of Agriculture in this state reveals that successive governments had neglected this major sector of the economy, over three decades now, and this has adversely affected the revenue of government.
In line with the vision of the “shared prosperity” government of the Hope Uzodinma administration, the revolution of agriculture is among its cardinal programmes for which a high powered committee (on agricultural master plan for Imo State) has been set up.
For the purpose of resuscitating all moribund agricultural industries and facilities in the state, it is not surprising that this committee is headed by a world class Professor of Agriculture and Deputy Governor of Imo State, Prof. Placid Njoku.
The need to diversify the economy cannot be over-emphasized. It is a well known fact that there is no better and more sustainable means of diversifying the economy than through agriculture. It would be recalled that after the inauguration of his committee, the deputy governor went into action, first by visiting all moribund agricultural facilities in the state, which included Adapalm in Ohaji/ Egbema LGA, Avutu Poultry farm in Avutu, Obowo LGA, Songhai farms, Okigwe road, Owerri, ADP farms in Nekede, Owerri West. Others are Acharaubo farms in Emekuku, Owerri North, Imo Rubber Plantation in Obiti, Ohaji/ Egbema, amongst others.
Prof. Njoku in one of his speeches during the tour described agriculture as the economic base of most countries of the world. Considering the dwindling oil revenue, he said it should be a source of worry to people of good conscience that the vision of our founding fathers to generate revenue, food security, economic advancement, industrialization, employment and eradication of poverty was destroyed by successive governments.
The Deputy Governor, who not only is acknowledged as one of the greatest professors of Animal Science, a renowned Agriculturist and former Vice Chancellor of a leading University of Agriculture, the Federal University of Agriculture, Umudike, made it clear that the present government led by Governor Hope Uzodinma is desirous to return agriculture to its former glory.
The Ikeduru-born technocrat and farmer per-excellence said that the 3R Mantra of this administration namely: Reconstruction, Rehabilitation and Recovery is a base for making the dream of Imo State as the food basket of the nation come true.
Noting that government is a continuum, the deputy governor promised that his committee will build upon what is already on ground by rehabilitating the ones that could be rehabilitated and bringing in new facilities where necessary to ensure that the passion of the governor towards agricultural revival is achieved.
Meanwhile, in most of the establishments visited by the committee, it was discovered that indigenes of the communities had badly encroached into the lands and converted them to personal use. Investigations by the committee revealed that agents of some past governments in the state connived with the communities to make it possible, for their personal aggrandizement.
The deputy governor, whose humility has become legendary pledged his total support to the Governor, Senator Hope Uzodinma whom he described as God sent to right all that were done wrong by the previous administrations in the state. He called on all to give this administration the needed support to rewrite the history of Imo State in gold, especially the agricultural sector.
Child Abuse: A case of betrayal of reciprocal trust
By Christian Uzoukwu
Some years ago, while as a kid, I fell out with my father due to an occasion of sheer disobedience and on that very day, I was given no food and was ultimately battered by hunger. Child abuse includes both acts of commission and omission on the part of parents, guardians as well as care-givers.
These acts have led to a lot of actual and threatened harm meted out on countless number of children. In 2014, the WHO made an estimate of 41,000 children (under the age of 15) that are victims of homicide and other related offences. This estimate, as expounded by this world body is grossly below the real figures due to the views of the society in relation to corporal punishment experienced by children. Girls are always most vulnerable to different forms of child abuse during unrests and in war-thorn territories.
Cases of child abuse can be established in some deadly human vices such as child trafficking, child labour, forced adoption as seen in the one-child policy prevalent in China. In the Asian country, women, by law are only allowed to have one child. Local governments would sometimes allow the woman to give birth and then they would take the baby away stating the mother violated the one child policy. Child traffickers, often paid by the government, would sell the children to orphanages that would arrange international adoptions worth tens of thousands of dollars, turning a profit for the government.
Other striking examples of child abuse are the various forms of violence against the girl-child which involves infanticide, sex-selective abortions, female genital mutilations (FGM), sexual initiation of virgins in some African cultures, breast ironing in some parts of Cameroon – involving the vicious use of hot stones and other tools to flatten the breast tissue of girls who have attained the age of puberty. As if those were not enough, female students are also subject to maltreatments in countries like Afghanistan and Pakistan. This is not to talk of recurring kidnapp of female students in some parts of Nigeria, as we saw in the case of Dapchi and Chibok schoolgirls.
Based on simple analysis, child abuse can be defined as “all forms of physical and/or emotional ill-treatment, sexual abuse, neglect or negligent treatment or commercial or other exploitation, resulting in actual or potential harm to the child’s health, survival, development or dignity in the context of a relationship of responsibility, trust or power”.
This definition by WHO also falls in line with the definition propounded by the United States Centres for Disease Control and Prevention, which says that child abuse are acts of commission. This commission includes “words or overt actions that cause harm, potential harm, or threat of harm to a child”, and acts of omission (neglect), meaning “the failure to provide for a child’s basic physical, emotional, or educational needs or to protect a child from harm or potential harm.
In Nigeria, most cases of child abuse have become cumbersome due to the fact that these acts of abuses are regarded as mere punishments to unruly young ones and by so doing, should be justified and doesn’t call for any further discussion and/or scrutiny. According to various statistical studies and researches, child abuse is a vast societal cankerworm and has four profound tentacles viz:
Physical Abuse: this involves undue hitting, beating, kicking, shaking, biting, burning, strangling, insertion of pepper into the eyes and pubic regions of children, maltreatments from house-help(s) and seniors at boarding/day schools, suffocating and forcing children to live in unwholesome conditions.
Sexual Abuse also includes persuading a minor into acts of sexual intercourse, exposure of the child’s private parts, production of child-related pornographic contents and actual sexual contacts with children.
Psychological Abuse of children can be seen in cases of excessive scolding, lack of proper attention that children should be receiving from their parents and guardians, destructive criticisms and destruction of a child’s personality.
Neglect of children can also lead to children dropping out of schools, begging/stealing for food and money, lack of proper medical care for minors and realities of children looking like ragamuffins.
Consequently, the causes of child abuse can be judiciously related to sex, age, personal history, societal norms, economic challenges, lack of Rights’ Protection Agencies, parents battling with traits of alcoholism and family size. These causative agents of child abuse can bring untold effects upon the society at large and these effects can be emotional, physical and psychological as the case may be, giving rise to individuals with dissociative lifestyles.
Furthermore, the treatment of individuals who have been malformed with respect to the abuses they experienced abinitio, can be a long process because it involves behavioral therapy and other forms of neoteric therapies. Treatments of psyche-related problems are not just a one-day process due to the long-lasting effects of abuses on various conscious mental activities. It is also noteworthy to point out that, prevention is always better than cure and holding fast to this true reality, entails that agencies who have the responsibility of protecting the rights of children must continue to do the needful which requires proper oversights of parent-child relationships.
To conclude this piece therefore, we must agree that untold hardships have been a great challenge for children especially in Africa and some parts of Asia. Children with long histories of abuses turn out to become societal misfits. To this end we encourage that: Children should be given a free platform to express themselves on many topical issues and issues relating to their existence.
Children should also be allowed to freely ask questions on any issue, no matter, how weird it seems to be.
Governments should make regulations outlawing societal norms and values that might amount to child abuses.
Corporal punishments by parents, guardians and care-givers should be discouraged at all levels, thereby making parents/guardians/care-givers who seem to be incorrigible, to face the full weight of justice enshrined in the law of the land.
Education system (both conventional and unconventional) in Nigeria should be able to train up young ones into becoming critical, analytical and evaluative individuals with a view of defending the vulnerable.
And again, since children are said to be leaders of tomorrow, it is pertinent to note that to secure their future, their present existence must be cherished and protected.
Christian Chimemerem Uzoukwu
08100029867 / 09025760804
Admin Critical Thinkers’ Forum.
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