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Changing Values of Traditional Marriage Among the Awori in Badagry Local Government

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Changing Values of Traditional Marriage Among the Awori in Badagry Local Government International Journal of Social & Management Sciences, Madonna University (IJSMS) Vol.1 No.1, March 2017; pg.131 – 138 CHANGING VALUES OF TRADITIONAL MARRIAGE AMONG THE AWORI IN BADAGRY LOCAL GOVERNMENT OLARINMOYE, ADEYINKA WULEMAT & ALIMI, FUNMILAYO SOFIYAT Department of Sociology, Lagos State University. Email address: [email protected] Abstract Some decades ago, it would have seemed absurd to question the significance of traditional marriage among the Awori-Yoruba of Southwestern Nigeria, as it was considered central to the organization of adult life. However, social change has far reaching effects on African traditional life. For instance, the increased social acceptance of pre-marital cohabitation, pre-marital sex and pregnancies and divorce is wide spread among the Yoruba people of today. This however appeared to have replaced the norms of traditional marriage; where marriage is now between two individuals and not families. This research uncovers what marriage values of the Yoruba were and how these values had been influenced overtime. The qualitative method of data collection was used. Data was collected and analyzed utilizing the content analysis and ethnographic summary techniques. The study revealed that modernization, education, mixture of cultures and languages, inter-marriage and electronic media have brought about changes in traditional marriage, along with consequences such as; drop in family standard, marriage instability, weak patriarchy system, and of values and customs. Despite the social changes, marriage remains significant value for individuals, families and in Yoruba society as a whole. Keywords: Traditional values, marriage, social change, Yoruba. INTRODUCTION The practice of marriage is apparently one of the most interesting aspects of human culture. The study of marriage has been considered as one of the most interesting aspects of anthropological studies. Marriage as a fundamental social institution is more than a mere contract. Through the institution of marriage, men and women unite their lives, establish families, and become a fundamental component of a community. Spouses acquire a special relationship to each other and to society (Dodson 2012). That is why marriage has long received attention in behavioural sciences as a key demographic event serving as a near-universal marker of entry to adulthood and customarily the point at which childbearing commences (Harison 2007). Marriage has, despite the recorded shifts, significant value for the individual, families and the society (Nock, 2005). When looking at marriage as an institution, as opposed to a free-standing concept, marriage represents socially sanctioned behaviour. Marriage embraces traditionally virtuous, legal and predictable assumptions concerning what is moral and what is proper (Nock, 2005). Through marriage an individual is transformed; they are perceived and treated differently by society and even enjoy rights / privileges unmarried individuals do not. Married couples are perceived as more mature, stable, committed and responsible. Many people consider marriage as the unimpeded, blissful joining of two individuals. However, Carter and McGoldrick (1989) have suggested that marriage really represents the merger of two entire systems combining together in developing a new, third family system. Just as marriage maintains a central role in the world, its rates have also been falling, but more strikingly, the importance of marriage at different points in the life cycle has changed, reflecting rising age at first marriage, rising divorce followed by high remarriage rates. Cohabitation has also become increasingly important, emerging as a widely used step on the path to marriage (Stevenson and Wolfers 2007). The problem. The institution of traditional marriage that encourages proper rites before a man and woman comes together suffered from several setbacks, especially among the Yoruba people of south- west. Between 131 International Journal of Social & Management Sciences, Madonna University (IJSMS) Vol.1 No.1, March 2017; pg.131 – 138 1984 and 2000, the proportion of people thinking that there is nothing wrong with pre – marital sex increased from 42% to 62%, while the proportion thinking it to be always wrong decreased from 17% to 9% (Barlow et al 2001). Increasing social acceptance of childbirth outside marriage is affecting marriage stability. Female chastity has also become completely eroded, and in fact, it is hardly ever mentioned today. It is increasingly uncommon for first sexual intercourse to take place within marriage. Divorce rates and our reactions to divorce have changed drastically with time. Marriage has become more unstable than it was in the past. Fadipe (1931) wrote “Marriage is one of the social institutions of the Yoruba which has been most in a state of flux as a result of the diffusion of foreign ideas and the quick process of economic growth”. In 1921, Henry Carr wrote “Native marriage is now the loosest tie imaginable”. Objectives To understand the traditional Sprinciples of marriage practices among the Awori in Ibereko Badagry. To investigate the lines on which Yoruba traditional marriage customs are evolving in Ibereko. To analyse the various changes that had taken place in traditional marriage pattern among the Awori LITERATURE REVIEW Marriage in Yoruba Tradition. The Yoruba people are one of the largest ethnic groups in West Africa. The majority of the Yoruba speak the Yoruba language. The Yoruba constitute between 30 and 50 million individuals throughout West Africa and are found predominantly in Nigeria and make up around 21% of its population. The 22 million Yoruba who live in southwestern Nigeria are one of the four major sociolinguistic groups of contemporary Nigeria. The others are the Igbo to the east, and the Hausa and Fulani to the north. Subgroups of the Yoruba in Nigeria include the Awori, the Ijesha, the Oyo, the Ife, the Egba, the Egbado, the Ketu, the Ijebu, the Ondo, the Ekiti, the Yagba, and the Igbomina. These subgroups have been described as belonging to a distinct cultural category because of such binding factors as a generally intelligible language, myth of common origin, and basically similar political structures (International Encyclopedia of Marriage and Family 2003). Marriages are considered sacred in most societies, and especially so in the tradition-steeped of Yoruba land. Yoruba weddings usually involve not just the coming together of the couple in question, but their extended families and sometimes entire communities, although traditions vary vastly across the ethnic group (Lai Olurode and Olusanya 1994). Yoruba marriage is a family affair and involves the combining of two lives, two families, and sometimes even two communities. To obtain the approval of the society it is necessary that the union be formed and recognized in accordance with the unwritten customs and taboos, as in traditional societies, or in accordance with established laws, as in more civilized societies (Kottak, 2012). The custom of marriage differs in various parts of the world and every civilization produces a marriage pattern appropriate to itself (ibid.). Up until the early 1970s marriage had become increasingly popular and couples were tending to marry at a younger age. This trend has, however, reversed in the last twenty years. In 2007 most families were still headed by a married couple (7%), although the proportion of cohabiting couple families had increased to 14%, from 9% ten years earlier. The change in patterns of marriage influence the roles fulfilled within the home (Owens 2004). Firstly marriage in Yoruba tradition will be looked at, as well as its recent changes. Then cohabitation trends and factors influencing marriage are discussed to create a better understanding of the relationship structure that appears to be taking the place of marriage for many. Now that people have an alternative to marriage it is hypothesized that marriage could be replaced by cohabitation. Marriage, in this study, refers to traditional heterosexual marriage. Living together without being married is more acceptable today than it was a couple of years ago (Amato, Johnson, Booth, and Rogers 2003). For African people, marriage is the focus of existence. It is the point where all the members of a given community meet: the departed, the living and those yet to be born. All the dimensions of time meet here and the whole history of drama is repeated, renewed and revitalized. Marriage is a drama in which everyone must participate. Marriage is a duty, a requirement from the corporate society, and a rhythm of life in which everyone must participate. Otherwise, he who does not participate in it is a curse to the community, he is a rebel and a law breaker, and he is not only abnormal but sub-human. Failure to get 132 International Journal of Social & Management Sciences, Madonna University (IJSMS) Vol.1 No.1, March 2017; pg.131 – 138 married under normal circumstances means that the person concerned has rejected the society and society rejects him in return (Olurode and Adesany 1994). In the traditional Yoruba society, most marriages were arranged by the parents on both sides. The importance of the family in the selection of marriage partners in the traditional Yoruba society is reflected in the statement by Aluko-Arowolo, Olusola and Jegede, that marriage partners were in those days of yore, chosen by the families of the young ones concerned. To ensure that the spouses have the requisite level of the skills that will enable their
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