₦airaland Forum

edwife:
Economy

The pre-colonial economic activities in Igbo nation was characterized by women-driven
economic wheel. According to Nwanesi following F.K Ekechi, these women traded in various
kinds of agricultural products, ranging from palm product, yam, Cocoa-yam and so on. Some
Nigerian economists have noted that prior to the advent of colonialism; Igbo men regarded
Merchandise as women‟s occupation. Sequel to this, the money accruing from these
enterprises gave Igbo women the power to be independent and to provide them with material
needs (Nwanesi 2006; 33).
The advent of colonialism made the economic status of women insignificant. According to
Nwanesi, in a study of Ngwa people (an Igbo tribe), S.M. Martins maintains that colonialism
induced poverty on Igbo women by transferring economic power first to the colonizers and
more recently to the African men.

Gender and political participation

According to Adu, Judith Van Allen maintains that pre-colonial Igbo society was a “system
of diffuse authority, fluid and informal leadership; shared rights of enforcement, and more or
less stable balance of male and female power” (Adu; 42). She writes that though men and
women were regarded as equal, there was an inherent tendency to see women as
complementary to men.However, due to their enterprising nature and existence of gender
equality, women had equal influence on communal decision. They also had women forums
through which they influenced communal decisions. Just as the political authority of the
assembly of elderly men was recognized, so was the political authority of their female
counterparts (Adu; 43). In a situation where a man was found wanting, probably by beating
his wife or maltreating her in any way, the women forum would impose a curfew on him and
have him reported to the general assembly who would determine the adequate reparation or
punishment. According to Adu, in such a situation sometimes, the women could hold “sitting
on a man” kind of protest, in that the women could go to the offender‟s house from morning
till dawn, singing ridiculous songs and “calling his manhood into question” (Ibid; 45-46).
Van Alle further maintains that the general assembly which allows the participation of every
Adult member of the society was highly democratic. According to her, every adult, both male
and female was allowed to air her or his opinion and it would be taken, as far as it was
reasonable and resonates with a majority of the assembly. She supports her claim by quoting
an Igbo adage which says: “a case forbids no one” (Ibid; 43). However, the problem with this
sort of democracy is that decisions are hard to reach. Nevertheless, they were able to reach
decisions based on a simple majority.
The political culture of the Igbos could be theoretically described as dual-sex. Under this structure, women had their own governing councils…to address their specific concerns and needs as women. The councils protected women’s social and economic interests, and guided the community’s development. The dual symmetrical structure accorded immense political profile to women…The socio-political structure required and depended on the active participation of women in the community life. Their views were deemed critical, not because they were women, but because of the special insight they brought to issue by virtue of their spiritual, market and trading duties and their maternal roles.

The women’s council, also known as the Otu or Ogbo, was led by a woman usually called the Omu, who achieved her status on account of merit. Her roles included leading clan ceremonies, disciplining the women of the community, representing the female population at village meetings, and advising the women of the tribe. Women known as Ilogo advised the Omu. Together this group ruled the women of the tribe. However, when larger community meetings were held for important decisions, all the women of the tribe were expected to be present. Once there, every woman had one vote on the issue in question and the majority won. If a woman broke one of the laws of the council, the other women ostracized her until she repented. If a man broke one of the rules of the council, a ritual known as “sitting on a man” was performed


Women and families


A widow in Ibo society was well protected. As long as she did not remarry, her husband’s family was expected to help take care of her and her children. She also had the option to return to her motherland. If she did, her sons were able to go back to their father’s home to claim their property once they were grown.

In traditional Ibo society, motherhood was greatly respected. Women were respectfully called “the trees that bear fruit,” because the tribe knew that without women to bear children, there would be no future for the clan. New mothers were greatly pampered, receiving a month totally devoid of work after the birth of their child. The ideal number of children was seven, because seven meant completeness or perfection in the tribal culture. If a woman had more children she was considered exceptional. If a woman had ten children a celebratory ritual was held in her honor. After his ceremony, called igbu ewu ukwu, the woman was considered one of the blessed “queen of mothers” and gained great respect and status in the tribe.

source: women in Pre Colonial Nigeria and Maria Rojas '94 (English 32, 1990).

cc: cococandy

Onegai:
Puhlease, it was the common sense decision at that time. If only Stainless had known one of those boys in jumping trousers in University would end up as a governor... she still did well for herself and is a grandmother now.

The kind of nonchalant golddigging that used to go on in those days mehn, and it was called Common Sense. The one relative of mine who fell out of line (she was a beauty) and married a much-older "new religion" (pentecostal) middle income man rather than a young, fresh off the boat man (who ended up as a GCFR and wealthy), she was berated till her 60s. Though she seemed happy in her marriage.

1bkaye:
Literature on gender roles before the advent of Islam in Hausaland is difficult to obtain. Empirical analyses of the role of women's activities in Hausaland are either weak or scanty. In all probability, more than half the history of Hausaland may have been lost before the encounter with the outside world of Islam and Europeans. Most of the accounts on the role of women before the adoption and spread of Islam are from oral and archaeological sources. Consequently, an analysis of the roles of Hausa women before Islam is a complex exercise. Such an exercise is, however, worth pursuing because it provides clues to the role of women and Hausa business rationality.

The most vivid accounts of high-ranking Hausa women are documented in the Kano Chronicle and the Infaq al-maisur of Sultan Bello. From these sources it is now known that many great women in Hausaland, such as the queens of Daura-Daurama and queen Amina of Zazzau held positions of leadership and played significant roles in patriarchal societies for many years. Historical accounts also provide evidence about the role of women in the Borno and Nupe kingdoms. What is probably factual is that, before the advent of Islam, women in Hausaland were not secluded. Rather, they held political and leadership positions.

Source: Nordic Journal of African Studies 10(1): 107-123 (2001);Entrepreneurs at Home: Secluded Muslim Women and Hidden Economic Activities in Northern Nigeria

baby124:
Lol, @ rich men having more wives. That is interesting. It's not easy to feed a big family without money. It's sad that we let religion erode this beautiful culture. Very peaceful, tolerant and organized. Also quite advanced in the treatment of women.

1bkaye:
Pre-slavery and pre-colonial era, the Yoruba woman occupied a significant place in the political, economic, religious and family life setting. Traditional Yoruba culture gave pride of place to women under two designations: their status as daughters in their father’s lineage and as wives in their husband’s lineage.

However, women are respected even more as mothers based on the logic that all men are born of women. It is expected, therefore, that men pay the same maternal respects they have for their mothers to all women. With this understanding, pre-colonial Yoruba land rarely experienced violence against women or divorce. Divorce was considered only when both families have exhausted all means of arbitration. Consideration for divorce commonly included extreme cruelty, infertility, insanity, extreme promiscuity on the part of the woman, irresponsibility on the part of the man or indebtedness.

British missionary records show that polygamy was practised among the Yorubas but mainly among the upper class. It is not clear if this is traditional to the people or an influence of Islam.

Yoruba women were never confined to their domestic roles only. The ability to exercise freedom in trade implied also the woman’s ability to take care of her children. Through known history, Yoruba women wield economic power since the market sphere is considered strictly the domain and political hegemony of women. The market days were seen to be ‘holy days’ and observed in very specific and meticulous order. The women choose a president who directs the affairs of all the traders. Usually in Yoruba land, the Iya L’oja, (President of the Women Market Association) also seats on the king’s ruling council, and wields tremendous political influence and power. Missionary accounts from the 1800s show clearly the economic independence and business acumen of Yoruba women who engage in in the tie and dye trade, cotton spinning, pottery, processing of the palm produce into oil and soap. Women also engaged in household production of crafts, petty trade, weaving, bead making, mat weaving, beer brewing, home economics and management; all of these starts early under the mother’s tutelage. At the early age of seven or eight, girls are already sent out to hawk various household commodities.

Yoruba women translated their economic power into political power as noted already. Specifically, it is important to note that at some point in the history of Yoruba kingdoms, a woman regent has reigned as the king. There are records of Yoruba women warlords and founders of kingdoms, i.e. Moremi (Olurounbi), who is said to have sacrificed an only child to save her people. The great kingdoms of Oyo, Ife, Ondo, Ekiti and Ijebu were all ruled at one point by a woman. It is not uncommon that within a variety of Yoruba cultures, a hierarchy of female chiefs existed. Most popular among the female titles includes; Iya Oba (The King’s mother), Ayaba (The Queen), Iya L’oja (women President in the market), IyaL’ode (women’s Prime Minister usually also on the king’s council).x At all levels, and for this point in pre-modern history, the Yoruba society had evolved in their understanding and respect for gender way beyond their contemporaries in Europe and North America.

Source: The International Journal of African Catholicism, Winter 2013. Volume 4, Number 1; Gender Issues Among the Yorubas

edwife:
In the precolonial period, women played a major role in social and economic activities. Division of labour was along gender lines, and women controlled such occupations as food processing, mat weaving, pottery making, and cooking. Moreover, land was communally owned, and women had access to it through their husbands or parents. Although a man was the head of the household in a patrilineal system, older women had control of the labour of younger family members.

Women were also central to trade. Among the Yoruba, they were the major figures in long-distance trade, with enormous opportunities for accumulating wealth and acquiring titles. The most successful among them rose to the prestigious chieftaincy title of iyalode, a position of great privilege and power.

In politics, women were not as docile or powerless as contemporary literature tends to portray them. The basic unit of political organization was the family, and in the common matrifocal arrangement, which allowed a woman to gain considerable authority over her children, a woman and her offspring could form a major bloc in the household. Power and privileges in a household were also based on age and gender, thereby allowing senior women to have a voice on many issues. Because the private and public arenas were intertwined, a woman’s ability to control resources and people in a household was at the same time an exercise in public power. She could use food production to gain respect. She could control her children and influence men through this power. She could evoke the power of the spirit or gods in her favour. Or she could simply withdraw and use the kitchen as her own personal domicile for interaction with her colleagues, friends, and children.

Beyond the household level, power was generally dominated by men, but in many areas specific titles were given to women. The queen mother, a powerful title among the Edo and Yoruba, could be bestowed upon the king’s mother or a free woman of considerable stature. In her own palace, the queen mother presided over meetings, with subordinate titleholders in her support. Yoruba and Hausa legends describe periods when women were either the actual kings or heroines. Such women as Moremi of Ile-Ife and Amina of Zaria are notable legendary figures, as are the powerful queens in the Ondo and Daura histories.

baby124:
I think it did a little. If you check out the older Yoruba men. You will see that despite being polygamous they also had quite a few concubines too who they were supporting. Even some monogamous ones did the same. Not a lot of younger men are engaging in this these days.

Onegai:
bukatyne


What happened to the inheritance a daughter got after marriage? And why couldn't they share bathing buckets?

You kept your father's inheritance till the day you die. Husbands and wives had separate buckets and it was considered taboo to share, didn't hear the proper explanation because the line wasn't clear.

There would the need for rich husbands if they were to foot the bill of the wife's tuition. Was there a wide age gap between couples?

Sometimes. But sometimes, you were married via proxy and sent via ship to join your student husband. Things didnt always work out (I know 2 cases of early divorce from there, one still causing problems till today as paternity of a child came in question and the other was a case of domestic abuse and her male relative went to bring her home.

So trophy wives didn't start today... Did they have special beauty rites? What features did they consider beautiful?

The examples I have are medium to fair skin smooth skin and a slim nose, good carriage. One of the governors of a SS state and his classmates had a fantasy of a girl, whose nickname was "Stainless". They would perambulate up and down her street to get her attention, but lost her to a man with a white volvo.

If you got pregnant outside marriage, you weren't cast out but you would be insulted as lacking good home training.

Divorce happened in the king's palace. The husband and the wife's relatives would go there to settle their case. Beating your wife was unacceptable and a proof that you had nothing better to do (a 77 year old woman just told me that men beat their wives because they had no farm and nothing to keep them productive and tired. Other women with her agreed).

So women had no group like Umuada or position like Iyalode (a female member of the King's cabinet). Could women be regents?

Umuada seems to have existed somewhat in Asaba but it meant that the first daughter had to marry someone from the same tribe.

Examples of the influences the Queen Mother had.

Check online. Lots of verifiable and published documents about Bini culture. Ika culture, the King couldn't marry from his clan so as not to concentrate power in his or her hands.

Onegai:
Abuse wasn't acceptable, it was called Disturbing the Peace and everyone involved would be fined for it. You could leave your husband for it too (which is why most women above the age of 70 are suprised by the "Endure" mantra of today: enduring polygamy was one thing, enduring beatings made no sense).

Not sure submission worked the same way as now. Are you supposed to tell a powerful Ifa priestess to submit I know we had gods of retribution and they were invoked to punish offenders. Reincarnation was an honorable thing and would endear a father to a daughter if she is said to be a reincarnation of a favourite female ancestress.

Trade was encouraged in women and both my grandmothers were fluent in major languages because of their businesses.

Spoke to some people and wives could own property. Infact, I was reminded that i had spent time in the property of more than one wife (nice properties) and one was an inheritance from husband. Males in the family did challenge it, of course.

Funny, but firstborn male children were not usually sent to school. They were expected to inherit the farm. My grandmother defied her husband in the early 1930s to send her younger son to school because his elder brother was being groomed to become a farmer. Nothing happened to her and it was a good decision. Girls could go to school though.

Modern marriages owes a lot to Pentecostal churches, who came with a lot of indoctrination and white-washing of the past. If you look, their leaders are well over 70 years of age so they were deliberately passing on their own version of what morality looked like to younger generations who knew nothing about their past.

I know a popular case of a Yoruba greatgrandma who got divorced. Freedom Park sits on a former popular colonial era prison and their most popular inmate was a woman who killed her husband and went on to marry the prison warden.

Incline:
Yes, they're all just typing what they think. No sources to back them up.

Onegai:
Hmmm...Bendel...all this will have to come from Family history and mostly colonial era. So, SS geopolitical zone going towards the coast...

Women could inherit from their fathers but i'm not so sure about inheriting from their husbands. It seemed better to be a daughter than a wife, especially in how you were treated. Wives for example were not allowed to use the same basin or bucket to bath as their husbands.

Women did run businesses, like shops and stuff. Girls were educated upto secondary school level and were expected to continue their education after marriage at a tertiary institute of some sort. So you marry at 17 or 18, pop a baby and head to Lagos or abroad to do a course. Husband was required to pay for that education.

Widows had some horrible mourning practises to be carried out. Really horrid. Some existed to make sure wives didn't poison their husbands.

Sons were given preference but female children were very valued (there are names in my culture which translate to "girls are nice/good". Mothers were addressed by name of firstborn son however.

Physical beauty in a girlchild was prized because it was a ticket to a better social status and more economic power. Have a beautiful daughter and marry her off to a chief/king as 2nd/3rd wife, a young established man fresh off the boat from schooling in England or a civil servant. Parents would go as far as not allowing pretty daughters work on the farm (no trekking or backbreaking work for her, just housework).

Housework was for females but males did heavy work like pound yam.

New mothers were supposed to stay indoors for 3 months.

If you were at the farm and it was that time of the month, ladies, you were not supposed to come home if you had any rivers on your way home.

Pre-marital sexx was frowned on, but mix palm wine + ogogoro + sailors and sh.it happens there are people here and there who pop up with traces of foreign blood in their DNA but everyone is too polite to talk about it. Modern Nigerian society is sorta repressed.

Divorce existed but I don't know if it was prevalent. The wife usually went back to her parents and they accepted her easily if she wasn't pregnant. If she had kids, they they try and settle the couple's issues. Monogamy and Polygamy were equal. Infidelity seemed not-so-shocking amongst married men and married women (a lot of men's 2nd wives were married at some point to another man and weren't always widows).

Women didn't have direct power but they had influence. In Bini history, it went as far as even the Oba and ruling chiefs were forced to devise rules to control the King's mother. The Festac 77 mask (the most popular symbol of Benin and one of Nigeria's most popular symbols) is actully in honour of a Queen Mother.

adellam16:
Like how? Do u support d stewpid arrogant boy? I give her 1 million gbosa 4 telling d goat d truth. He deserved it. U don't talk like dat bout a fellow human being. The guy deserved it times eternity

Niyyah:
Yes pls, no problem

cc Deezou.

ifemola:
Am still on the queue ,bukatyne please its crimyb@gmail.com

crackhaus:
The thread has been ruined from the beginning. Everyone seems to be typing what they think and not what they really know with 100% certainty.

No sources, no links, no references, no nothing.

Niyyah:
No am Yoruba

1bkaye:
My dear, it's not something I'm at all versed on so I am also eager to learn and will be following this thread closely

Olanna45:
Fatten: Not sure

Effective: not sure(maybe when i have mine, i will try it out)

oloyede252:
@ bukatyne with your obsession about chores I wanna say its mostly the same standard everywhere in ancient world. one if their main function is to keep the house in oder.
they are the household general.

megareal:
In Ibibio culture, from what I can gather, women were not second class citizens but they weren't too influential though except in family settings.

Marriage was mostly prearranged. And most married wives had s3x for the first time on their wedding night.

Premarital sex was frowned upon and a child out of wedlock was a shame to the family. If a man happened to get any girl pregnant before marriage, he was quickly forced to marry her by both families to avert shame as shaming was not limited to the girl's family alone.

I also heard their dressing was special. Maidens went topless with a little bead or wrapper covering their privates while the married ones covered up and down. (And there was nothing like rape o)

A woman at childbirth (esp the first baby) was tended to like a queen. After delivery, she will not be made to do anything. She was waited on hands and feet, bathed and ministered to by a special midwife whose duty it was to get her female parts back to her pre pregnancy state, restore her complexion and mould her through massage to be appealing once more to her husband.

Someone else will bathe and massage her baby, and she will only touch the child during breastfeeding. It was believed she had come back from a tedious journey and needed to rest (No be today where we come back from hospital and start scrubbing the floor )

And after omugwo, the mum or MI will find her a hsehelp to help around the house. Some used to have up to four and sometimes the husband will later marry the househelp sef.

Pls note that some of this practices also varied. Like circumcision and the use of fattening rooms.

Olanna45:
Special pepper soup yes, Yam some local spices like uda and uziza, herbs and yam is prepared for the woman. they said it helps to wash away bad blood.

Then in my locality, i don't know about others, the man is expected to slaughter a fat fowl for the woman, this will be used in preparing the yam pepper soup for her.

Then, ( My aunties and some other women i know did this) she is expected to sit on a low stool for at least after birth... They said it helps in closing up the vagina.... I don't know true this is....

cococandy:
I know we preserved our history from story telling. Although such information is subject to misinterpretation and spicing up as it goes from hand to hand which makes it a little bit unreliable.

However I'm sure if one searches deep enough, there will be written history not colored by western lenses. Where to find them, I don't know.

1bkaye:
Interesting

megareal:
I dey come.

megareal:
It was mainly through the use of herbs. She say she and even her mum no sabi half the herbs used on her.

Some were for massage, some in warm water for her to sit on, some in peppersoup, some placed at the entance to her vag.

We sef don pencil the woman down in case of future need

bukatyne:
What about divorce, polygamy, inheritance? How was the home run? Chores? What did the women do for recreation? Pre-martial se.,X, how did a woman find a husband? Finance? Ante and post natal care, What is the usual age gap BTW couples? How was issue resolved between the couple etc.

I am not talking on individual level, I am talking cultural.