The purpose of this thread is to enlighten those who know little or nothing about the Urhobos, bothering on her history, culture, religious belief, food, dialects, stereotypes and her political system. Therefore i'll break this into several posts so as not to make the thread boring.

A Brief History of Urhobo
The Urhobos belong to the group of people whose written history was largely undocumented. There is almost an absence of European records on the Urhobo as early European arrivals were preoccupied with economic interests on the coastal communities. However, in 1505, Pereira observed that in the hinterland beyond the Forcados River lived the Subou or Sobo a name that was corrected to Urhobo in 1938. The traditions of origin of the various Urhobo groups do not contain any specific reference to their ancestor other than that 'we are or we know are Urhobo'.


The history of the Urhobo generally began from an Edo territory supposedly around where the ancient town of Udo and Benin City are currently located. At the end of the Ogiso dynasty, many Urhobo and Edo-groups left Udo in different directions, each at its own pace, in search of more peaceful territories. It was natural that in those compelling circumstances, peace-loving and less powerful Edo-groups had to leave the territory to seek fortunes in less populated but more economically resourceful territories.

The Urhobo left under separate leaders in different directions to found separate governmental organization. When some of these emigrants left Benin, they found in their destinations of Urhobo territory, some Edo-speaking settlers. Each of the 22 socio-political units was called a "clan" by earlier writers, especially by British Colonial Officers in their various intelligence/assessment reports. The word "Urhobo" is used to describe the Urhobo group.

Traditions among the Urhobos are replete with assertions of original dwellers and owners of their territory. These autonomous people were believed to be Urhobo, with no known history of migration from anywhere else. These traditions are without documentary or archaeological evidence. R.E. Bradbury refers to Hubbard's 1948 suggestion that 'the distinctive characteristics of the various Urhobo and Isoko tribes are a result of the super imposition of Ijaw, Ibo and later Edo immigration upon on aboriginal strata already speaking Edo-type dialects'.

While allowing for the absorption of immigrants and their language, as well as for the impact of routes and group sojourns on the history of the Urhobo, linguistic evidence provides a strong principle for integrating and validating other traditions of the Urhobo origin (Thomas, 1910), (Thalbot,1926 vol IV:80). The absence of archaeological prehistoric evidence give credibility to the above traditions of Urhobo origin. The structure of Urhobo ideas and language as well as their culture and other institutional forms imply historical links between them and their neighbours, particularly the Edo-speaking peoples, and other socio-linguistic groups in some yet undefined areas in the Sudan/Egypt.

Location
A bulk of the Urhobo people reside in the South Western states of Delta and Bayelsa State in Nigeria also referred to as the Niger Delta. Many live in small and major cities in regions or local government areas in Ughelli, Warri, Ethiope, Okpe and Sapele. Some Urhobo major cities and towns include: Okparabe, Arhavwarien, Warri, Sapele, Abraka, Ughelli, Effurun, Aladja, Ovwian, Orerokpe, Amuekpe, Eku, Oghara, Evwreni, Agbarha-Otor, Agbarho, Okpara Inland, Egini, Kokori, Olomu, Kiagbodo, Isiokoro, Mosogar, Akpobome, Orhokpokpor, Jesse, Ogharaefe, Effurun-Otor, Ewu, Jeremi, Emadadja, Okwagbe, Ovu, Orogun, Owahwa, Otogor, Edjekota-Ogor, Ofone, Otor-Udu, Ekpan, Jeddo, Uwheru, Urhowhorun, etc.

The following are local government areas where Urhobo traditional homes are located in Delta State

Ethiope East
Ethiope West
Okpe
Sapele
Udu
Ughelli North
Ughelli South
Uwvie
Warri South
Patani
Sagbama (in Bayelsa State.)

Language Variations/Dialects
Urhobo has never been an homogenous linguistic entity. Since time immemorial, Urhobo has been colored by variation that occur on various levels. These variations manifest in the various Urhobo clans and kingdoms. A specific dialect of Urhobo has even broken off and become an individual ethnic nationality (Isoko). Another dialect is prospecting at this option (Okpe). The main reason for this break-off is that these dialects see themselves as individual groups as much as Ikwerre see themselves as being different from Igbo. Some of the "major dialects" of Urhobo are:
1. Isoko(Also has sub-dialects such as Erhowa, Enwhe and Iyede)
2. Central Urhobo (Agbarho-Ughelli Dialect)
3. Okpe
4. Ughievwien
5. Uvwie
6. Agbon
7. Avwraka (Abraka)
8. Udu
9. Ofoni
10. Orogun
11. Agbarha

These Dialects accounts for the main branches of Urhobo(Clans). Although there are other Urhobo clans such as Ogor, Olomu, Agbarha-Ame, etc but the linguistic features of these clans are either similar to one of the those mentioned above or not too obvious to become a dialect of its own. Most of these clans use central urhobo. The dialects listed are sometimes not mutually intelligible except for Central Urhobo which is the lingua franca of Urhobo People. These various dialectal groups also have peculiar cultural traits. We will not briefly examine these groups one by one.

1. Isoko
The Isoko Dialect of Urhobo is so broad and large that it is effectively a language of its own. Isoko is a proto-Edoid language and hence it is closer to how Urhobo once was when the people said goodbye to their Benin progenitors. Isoko has its own sub-dialects such as Iyede, Erhowa, Enwhe, Olomoro, Oleh, etc. The main dialectal difference between Urhobo and Isoko include; Use of Degwo instead of Migwo for greeting, repetition of utterances and words.i.e. "Yanzobone Yanzobone (Come here, Come here)", different names for various objects, etc. My Isoko people here can help out with more. smiley

2. Central Urhobo (Agbarho-Dialect)
The Agbarho/Ughelli dialect of Urhobo is deemed to be the purest, fluent and undiluted form of Urhobo language. It is understandable by all Urhobo people and has widespread acceptance. It is spoken mainly in Ughelli and Agbarho, a suburb of Warri and Ughelli, both in Ughelli North LGA. This is the version of Urhobo taught at Secondary Schools, College of Education and Delta State University.

3. Okpe
The Okpe Dialect has the largest number of speakers in Urhobo land. They stay in Okpe and Sapele Local Government Areas. They are all ruled over by the Orodje of Okpe, a historical and semi-hereditary traditional kingship and a first class King in Nigeria. The Okpe dialect is considered deep and hard by other Urhobo speakers. In fact, the Okpe dialect is believed by many to be closer to Edo than it is to Urhobo. The average Urhobo man will have a field day understanding Okpe. The differences between Okpe and Central Urhobo is so large that one wonders why it is classed together as Urhobo when it obviously has more connection to Isoko than Urhobo. However, they are culturally the same with Urhobo. Dialectal differences cut across greeting.i.e. Deewho instead of Megwo, names of objects and animals, meaning of common words, etc. My Okpe people, please help me out here with some differences. cheesy

4. Ughievwien
When I was growing up, we had two neighbours that were Ughievwien (Ujevwen) people. I remember that my mother always had a field day analysing how funny they spoke. The Ughievwien people occupy Ughelli South LGA. Their major town is Otu-Jeremi with other towns and villages such as Egbo, Effurun-otor, Olomu, etc. These people are simple minded and live in mainly riverine areas. Their language is seen as "impure" and unintelligible by most Urhobo speakers. Their version of Urhobo involves a lot of tongue twisting and tongue rolling. They speak as if they sing. Their words are pronounced differently most times and the stress/tonation is slightly different from Central Urhobo. Ujevwen People, please help me out here with more examples. cheesy

5. Uvwie
Uvwie Dialect is spoken by the people that occupy Uvwie LGA in such towns as Effurun, Enerhen, Ugbomro, etc. Their Urhobo is mildly understandable by the average Urhobo speaker. Theirs is an amalgam of Okpe, Agbon and Udu. In their cultural system, the Otota (Spokesman and Prime Minister) found in other Urhobo clans, is replaced with the Unuevworho with similar but slightly different functions. Uvwie people greet differently, some words and their stress placement are also different from central Urhobo. Uvwie people, you know the drill.smiley Its your turn.

6. Agbon
Agbon is spoken by the people of Ethiope East LGA. It is the second largest Urhobo kingdom. The main Agbon divisions include; Okpara, Kokori, Eku, Igun and Ovu-Oviorie. Of these divisions, Okpara is the largest while Kokori speaks a more proto-Agbon, or harder, version. Agbon Urhobo is extremely close to Central Urhobo. Differences are barely noticed. The main differences constitute the physical nuances of Agbon speakers. Other differences include pronunciation of certain words and their usage. Agbon speakers are understood across board. Their main difference is that the dialect is deep. It is the main dialect used in Urhobo proverbs, idioms and metaphysical expositions. If you want to learn Urhobo, dont start with Agbon. Agbon speakers can say more on this wink

7. Avwraka (Abraka)
The Avwraka dialect of Urhobo is spoken by people who occupy the northern parts of Ethiope East LGA. Their main divisions are; Oruarivie-Abraka and Umiagwa-Abraka, each with its own king. Divisions include; Ekrejeta, Ojeta, Oria, Erho, Ajanomi, Urhuagbesa, Otorho, Urhuoka, Umeghe, etc. Avwraka Dialect is seen as slightly "impure" by most speakers. Their dialect is a simplified version of Urhobo, perhaps too simplistic. The dialect lacks depth and its not as linguistically rich as most dialects. There are also cases of borrowings and adaptations in Avwraka dialect. Maybe the people from Abraka can do more justice to this smiley

8. Udu
This dialect is largely elusive. It is mostly similar to that spoken in Ughievwien and also resembles Uvwie. I'd call it a secondary/mixed dialect of both Ujevwen and Uvwie. However, it is different in its own rights. I haven't met most of its native speakers so my personal knowledge of this dialect is somewhat limited to what others have said. However, it is also "impure" and has a lot of phonological differences with central Urhobo. Udu people occupy Udu LGA, a suburb of Warri. Major towns are Otor-Udu, Aladja, etc. Udu people please help me out.

9. Ofoni
The Ofoni dialect of Urhobo is an offshoot of the Ughelli dialect and it is spoken by Ijoid Tarakiri people in Odurubu and Oduophiri in Patani LGA of Delta State and Ofoni in Sagbama LGA of Bayelsa State. These people have lived alongside the Ijaws for so long that it leaves much to marvel that they have not been acculturated by now. They live far off land and one must fly a speed boat to reach these places on time. As expected, their version of Urhobo has been colorated by Ijaw with so much borrowings, transliterations, adaptations, jugglery, etc etc. I call on the Ofoni people to bail me out here. kiss

10. Orogun
The Orogun Dialect of Urhobo is one of the most unique ones. It is spoken by the Orogun people who occupy Ughelli North LGA. They are close neighbours to the Ndokwa People of Abbi and Amai as well as the Isoko people of Iyede and Owhelogbo. They are mainly bilinguals. Most of the Orogun people can speak/understand Ndokwa(Igboid) and Urhobo. Most also add Isoko to their arsenal. Orogun itself is a kingdom with a King and it has several quarters. Orogun-Urhobo sounds like Ughelli/Agbarho Urhobo, just like the close Agbarha neighbours, but the influence of Ndokwa has penetrated the language. Words are different, syntax becomes juggled, pronunciations take a funny turn, most speakers code-mix and code-switch between Urhobo and Ndokwa and some cant even separate which from which. Only Orogun people can fully explain how unique their dialect is. cool

11. Agbarha
The Agbarha dialect of Urhobo is spoken, in its various forms, by people in Agbarha and Okere in Warri South LGA, Idjerhe, Mosogar and Oghara in Ethiope West LGA and the aboriginal and eponymous people of Agbarha in Ughelli North LGA. The earlier mentioned groups (Agbarha/Okere Warri, Idjerhe, Mosogar, Oghara) were all migrants from Agbarha-Otor. The Agbarha dialect is similar to central Urhobo spoken in Ughelli/Agbarho. It is not impure per se but it is slightly different and not perceivably shallow. Only experienced speakers of Urhobo can pick out its dialectal differences. Agbarha People, you know the drill

Culture
The Urhobos live very close to and sometimes on the surface of the Niger river. Thus most of their histories, mythologies, and philosophies are water-related. Annual fishing festivals that includes masquerades, fishing, swimming contests, and dancing, are part of the Urhobo heritage. There is an annual, two-day, Ohworu festival in Evwreni, the southern part of the Urhobo area when the Ohworhu water spirit and the Eravwe Oganga are displayed.

The king in an Urhobo clan or kingdom is called the Ovie. His wife of the queen is called Ovieya and his children Ọmọ Ovie (child of the king also known as prince and princes). Presently, these names are also given to children without royal heritage. A number of Urhobo cultural divisions, have other titles other than Ovie: the Okpe call their traditional ruler "Orodje" and the Unrobos in Olomu Kingdom, call their King "Ohworode" while the urhobos in Okere-Urhobo call theirs "Orosuen" (the one who rules, leads).

Food
For the Urhobos there are three foods considered as the powerhouses, strength and pride of the Urhobos. They are:

1. [img]http://1.bp..com/-JKUaq76669w/Vqbt43fwrQI/AAAAAAAAK0k/72a_WVxQRro/w1200-h630-p-nu/urhobo%2Bukodo.jpg[/img]
Ukhodo: A yam and unripe plantain dish prepared with either Beef, Poultry or fish and spiced with lemon grass and potash. To a non-Urhobo, it's safe to brand it 'plantain or yam pepper soup'


2.
Oghwevwri (emulsified palm oil soup)" (oghwo) and Starch (usi)(the actual name of this staple is not often used). The preparation of the soup itself would be termed a wonder to non Urhobos, as all that is needed to realize the magic is just cassava flakes (dry garri), smoked fresh water fishes and bush meats. The starch is made from cassava plant. It is heated and stirred into a thick mound with palm oil added to give the starch its unique orange-yellow colour. Oghwevwri is composed of smoked or dried fish, bush meat, unique spices, potash and oil palm juice.

3. [img]http://3.bp..com/-0huMZbsLdFc/TnouMU_ZzUI/AAAAAAAAA9k/FLz30FAY4EY/s1600/Banga+sauce.JPG[/img]
Banga soup/Amiedi (water derived from palm fruits): This soup is the true representation of the Urhobos. The process could be quite tasking but its preparation is very easy to achieve. Amiedi is considered sacred among all foods in Urhobo. Just like the Oghwevwri, Amiedi is composed of smoked or dried fishes, bush meats and unique spices. Oil from the palm fruits stands as its oil till, and as such, does not require extra palm oil.

4.
Banga soup & Starch

Other delicacies of the Uhrobos are Iriboto (soup prepared on the ground, without being cooked), Iriberhare (soup prepared by fire), and Okpariku (in pidgin, 'just pour everything)

NB: Almost all Urhobo delicacies are quite cheap to prepare. An average Urhobo person is a heavy meat/fish eater. Hence, the need why our foods are heavily garnished.

Mynd44
Lalasticlala

Marriage
Before marriage in Urhobo culture is said to be properly contracted, prayers must be offered to the ancestors(Erivwin), also known as spirits, and God(Oghene). The marriage ritual known as Udi Arhovwaje takes place in the ancestral home of the bride or a patrilineal relation of the bride as agreed by the family.

On an agreed day, the fiance goes with his relatives and friends to the fiancee's father's home bringing gifts of drinks, salt, kola nut and sometimes food as requested of him by the bride's family for the marriage ceremony. Formal approval for marriage is given by the bride's parents or who ever is representing the bride's family and traditional rites of pouring the gin brought by the fiance as a libation to the father's ancestors to bless them with health, children and wealth. It is only after this marriage rite that the husband can claim a refund of money (bride price) if the marriage breaks down. It is believed that the ancestors were a witness to the marriage. It is only the physical body that is sent to her husband in the marriage, her Erhi (spirit double) remains in the family home. This explains why in Urhobo culture, a woman is brought back to be buried in her family home when she dies.


In the ancestral home of the man, the wife is welcomed into the family by the eldest member of the family. Where she is expected to confess all her love affairs during and after her betrothal to her husband (if any) and she can now be absolved from all her wrongdoings. She becomes a full member of her husband's family after this rites and is assumed to be protected by the supernatural (Erivwin). This rite symbolizes an agreement between the wife and the Erivwin.

If the wife later becomes unfaithful, it is believed that she will be punished by the Erivwin – this is believed to be the reason why married Urhobo women are very faithful to their husbands.

Marriges are very cheap in Urhoboland, as opposed to some other parts of the region. Urhobos take pride in marrying off their daughters, not as a product they must make excess profits on, but as someone that could be retrieved if she isn't properly treated. It's one of the reasons why Urhobo parents try as much as possible to cheapen their demands.

Religion
The main focus of Urhobo traditional religion are the adoration of "Ọghẹnẹ" (Almighty God) the supreme deity and recognition of Edjo and Erhan (divinities). Some of these divinities could be regarded as personified attributes of "Ọghẹnẹ". The Urhobo also worship god with Orhen (white chalk). If an Urhobo feels oppressed by someone, he appeals to Ọghẹnẹ, who he believes to be an impartial judge, to adjudicate between him and his opponent. Urhobo divinities can be classified into four main categories, which probably coincide with the historical development of the people. These are Guardian divinities, War divinities, Prosperity divinities and Fertility and Ethical divinities. It should be noted that the fundamental factor and manifestation of all divinities in Urhobo religion is "Ọghẹnẹ".

Erivwin which is the cult of ancestors and predecessors (Esemo and Iniemo) is another important element in the Urhobo belief system. The dead is believed to be living and are looked upon as active members of the family who watch over the affair of the living members of their family. Urhobos believe in the duality of man, i.e. that man consists of two beings:

Physical body - Ugboma
Spiritual body - Erhi
It is the Erhi (spirit man) that declares man's destiny and controls the self-realization of man's destiny before he incarnate into this world. Erhi also controls the total well being (Ufuoma) of the man. Ọghẹnẹ (God) is like a constitutional Monarch who set his seal on the path of destiny set by a man's spirit (Erhi).

In the spirit world (Erivwin) man's destiny is ratified and sealed. In the final journey of the spirit man (Erhi) after transition, the Urhobo believe the physical body (Ugboma) decays while the spirit man (Erhi) is indestructible and goes back to join the ancestors in the spirit realm. The elaborate and symbolic burial rites are meant to prepare the departed Erhi for happy re-union with the ancestors in the spirit world.

However, the influence of western civilization and Christianity is fast becoming an acceptable religion in most Urhobo communities.

Epha divination, similar to the Yoruba Ifá and practiced by many West African ethnic groups, is practised with strings of cowries. Urhobos also practice Christianity, with many belonging to Catholic and new evangelical denominations. There are 1,261 ejo (deities), including the one-handed, one-legged mirror-holding whirlwind-god Aziza.

Notable People

Blessing Okagbare, IAAC Silver medalist and Olympic bronze medalist
Michael Ibru, Nigerian businessman
David Ejoor, retired Nigerian army and governor of the now-defunct Mid-Western Region
Felix Ibru, Nigerian architect, senator and former first democratic Governor of Delta State
Mudiaga Odje, Senior Advocate of Nigeria and Officer of the Federal Republic of Nigeria
Stephen Oru, Minister of the Federal Republic of Nigeria
Fred Aghogho Brume, senator and industrialist
Justus Esiri, Veteran award winning actor,Officer of the Order of the Niger and Patriotic Urhobo
Richard Mofe Damijo, actor and politician
Odunwa Kome, first female Nigerian mechanic to work at Nasa
Isidore Okpewho, scholar and novelist


Ben Okri, poet and novelist
Gamaliel Onosode, Nigerian administrator and politician
Igho Sanomi, Businessman and Group Managing Director/CEO, Taleveras Group
Tanure Ojaide, poet and writer
Harris Eghagha, career soldier and diplomat
M. G. Ejaife, Urhobo nationalist, first republic Senator and the first principal of Urhobo College
Bruce Onobrakpeya, visual artist, sculptor and painter
Kefee, gospel singer and composer

Stereotypes

For every people, tribe and creed, they're known for some things, call them stereotypes. To an extent, these things are quite true but it does not necessarily address them as a people. These are some of the stereotypes, overtime, labeled on Urhobos.

1. Urhobos are con artistes: Not necessarily true. The whole bulk of this stereotype stems from the greetings among Urhobo people, which for some reasons became 'Urhobo wayo', when in actual truth it is 'Urhobo wado'.

2. Urhobo men are promiscuous: Unfortunately, this is true to an extent. Some, though, not all see nothing wrong in having concubines outside of their homes, and in some cases, the wife and concubine get along just fine.

3. Urhobo men delight in spirit or dry gin: Unfortunately, quite true. Most Urhobo men down bottles like it's nothing, irrespective of religious belief. It's just who we are.

4. Urhobo women beat their husbands: This is not true. Urhobos are highly cultured people and are quick to tow the path of culture and tradition over little things. A woman who attempts such might be subjected to tradition and would be made to pay severely. Urhobo men are proud and tend to wallow in their pride. So it bests explain why a woman can try such.

5. Urhobo men are lazy: So i have heard people tell me this to my face severally. Unfortunately, it isn't true. Urhobo women are more hardworking than their men folk. They don't really know what it means to sit and do nothing. This explains why people tend to say that their men are lazy.

Lalasticlala
Mynd44

Informative

As an Urhobo man, I always appreciate threads and posts about our culture.

However, you should have acknowledged the source of the things you wrote there. Some of your extracts were written solely by me and you didn't even bother to acknowledge that or state your source. I am overlooking this for the simple fact that it is about Urhobo people otherwise, I would have had this thread closed for plagiarism. In any case, acknowledge the source and the writer.



Urhobo Wadoooooooo!!!!

Sanchez01:
Notable People

Blessing Okagbare, IAAC Silver medalist and Olympic bronze medalist
Michael Ibru, Nigerian businessman
David Ejoor, retired Nigerian army and governor of the now-defunct Mid-Western Region
Felix Ibru, Nigerian architect, senator and former first democratic Governor of Delta State
Mudiaga Odje, Senior Advocate of Nigeria and Officer of the Federal Republic of Nigeria
Stephen Oru, Minister of the Federal Republic of Nigeria
Fred Aghogho Brume, senator and industrialist
Justus Esiri, Veteran award winning actor,Officer of the Order of the Niger and Patriotic Urhobo
Richard Mofe Damijo, actor and politician
Odunwa Kome, first female Nigerian mechanic to work at Nasa
Isidore Okpewho, scholar and novelist


Ben Okri, poet and novelist
Gamaliel Onosode, Nigerian administrator and politician
Igho Sanomi, Businessman and Group Managing Director/CEO, Taleveras Group
Tanure Ojaide, poet and writer
Harris Eghagha, career soldier and diplomat
M. G. Ejaife, Urhobo nationalist, first republic Senator and the first principal of Urhobo College
Bruce Onobrakpeya, visual artist, sculptor and painter
Kefee, gospel singer and composer

Richard Damijo is an Itsekiri. Do not deceive the gullible online please.

soupandeba:


Richard Damijo is an Itsekiri. Do not deceive the gullible online please.

He is half Urhobo and he grew up in Udu with his mother. He tilts more towards Urhobo than Itsekiri and that's why Urhobos often claim him.

Don't also forget that Urhobos recognise matrilineal relationship as much as patrilineal relationship.

fratermathy:


He is half Urhobo and he grew up in Udu with his mother. He tilts more towards Urhobo than Itsekiri and that's why Urhobos often claim him.

Don't also forget that Urhobos recognise matrilineal relationship as much as patrilineal relationship.

Thank you from clearing the air.

fratermathy:


He is half Urhobo and he grew up in Udu with his mother. He tilts more towards Urhobo than Itsekiri and that's why Urhobos often claim him.

Don't also forget that Urhobos recognise matrilineal relationship as much as patrilineal relationship.

Nobody is arguing anything with you, that the cub plays with a puppy doesn't make the cub a puppy. Lets call a spade a spade and a shovel a shovel. He is an Itsekiri, period!

nice!!!

even tho i am an itsekiri i am closely related to d urhobo nation
my mom is from arhavwarien in ughelli south

my grand mom is from ughvwughe in udu

my great grand mom is from otokutu

my great great grand mom is also from urhobo..

i am proud to associate with my maternal tribe

Urhobo ovorvooo
urhobo vwekobiro

soupandeba:

Nobody is arguing anything with you, that the cub plays with a puppy doesn't make the cub a puppy. Lets call a spade a spade and a shovel a shovel. He is an Itsekiri, period!

When Festus Okotie Eboh (Festus Edah) married into Itsekiri. Did the Itsekiri claim him as one of theirs or not? Today Festus Okotie Eboh is recognised as an Itsekiri man even though he is paternally and maternally Urhobo from Uwherun.

We say RMD is Urhobo. You can either accept it or not.

soupandeba:


Richard Damijo is an Itsekiri. Do not deceive the gullible online please.

fratermathy:


He is half Urhobo and he grew up in Udu with his mother. He tilts more towards Urhobo than Itsekiri and that's why Urhobos often claim him.

Don't also forget that Urhobos recognise matrilineal relationship as much as patrilineal relationship.

Richard Damijo calls himself an Urhobo man. The problem with Nigeria is that people are too tribalistic and want to claim and force people into corners.

Just ask the person and respect their wishes, that is all, it is not too hard.

This is y i keep telling u Niger Delta that u will finish urself over night if left on your own. Take wat is happening now to measure wat will happen in Niger Delta Republic. Even Urhobo and Isoko are bound to clash.

What is "Niger Delta" Anyway..... Wetin concern Uyo man with Warri man?
Totally meaningless.The Western Niger Delta has always had more to do with the Yoruboids and Edoids, while the Eastern Niger Delta has always had more to do with the Igbos.

That is just the PURE fact.

people are still making argument over the tribe of RMD after he has stately measure the tribe he is from in majority of his posts

ohey lovely thread! I'm glad I ran into it. I'm fascinated by the Urhobo culture and there seem to be a lot of people knowledgeable about the culture and tradition of the Urhobo.

I have a friend whose father died (she's her father's last child) so we went for the burial. Now we noticed something strange, it became very clear that as the last child she seemed extremely important. No decision during that entire period was made without the first child and her (last child) giving consent. Note, she is not a prominent part of d family, not wealthy, and she doesn't even stay in Nigeria... but they seemed to treat her and the 1st child with almost the same level of respect while almost completely neglecting all the numerous children inbetween.

So my question is, why is the last child so respected (almost even feared)... what is her significance traditionally?

cc. fratermathy
Sanchez01

and any other knowledgeable Sapele/urhobo person... Thanks

lookatew:
ohey lovely thread! I'm glad I ran into it. I'm fascinated by the Urhobo culture and there seem to be a lot of people knowledgeable about the culture and tradition of the Urhobo.

I have a friend whose father died (she's her father's last child) so we went for the burial. Now we noticed something strange, it became very clear that as the last child she seemed extremely important. No decision during that entire period was made without the first child and her (last child) giving consent. Note, she is not a prominent part of d family, not wealthy, and she doesn't even stay in Nigeria... but they seemed to treat her and the 1st child with almost the same level of respect while almost completely neglecting all the numerous children inbetween.

So my question is, why is the last child so respected (almost even feared)... what is her significance traditionally?

cc. fratermathy
Sanchez01

and any other knowledgeable Sapele/urhobo person... Thanks

I have seen a handful of cases like the one you mentioned. I have a couple of them in the family even but it is not rooted in culture nor some belief. By default, Urhobos are polygamous. For a man who isn't, he tends to have as much as 6 children or more. In cases like that, the parents tend to believe they have seen it all, children-wise, and while the kids are busy growing and working their ways through life, the youngest is often times tied to the parents closely than others.

Both my grandfathers, prior to their passing, exhibited same behavior. Strangely, the last persons they interacted with before their peaceful deaths were their last born kids. One of the last borns grieved the death of his father that she claimed she could see him everywhere, reaching and trying to talk to her. This lasted for almost three weeks before they warded him off (I believe I have mentioned this on the forum before).

And there are also families where the first is gold. Unlike some other parts of the core South, first borns in Urhoboland, regardless of gender are not given special status save they are handpicked or favourited openly by their parents. This is not to say the first child is not respected as required.

Sanchez01:

I have seen a handful of cases like the one you mentioned. I have a couple of them in the family even but it is not rooted in culture nor some belief. By default, Urhobos are polygamous. For a man who isn't, he tends to have as much as 6 children or more. In cases like that, the parents tend to believe they have seen it all, children-wise, and while the kids are busy growing and working their ways through life, the youngest is often times tied to the parents closely than others.

Both my grandfathers, prior to their passing, exhibited same behavior. Strangely, the last persons they interacted with before their peaceful deaths were their last born kids. One of the last borns grieved the death of his father that she claimed she could see him everywhere, reaching and trying to talk to her. This lasted for almost three weeks before they warded him off (I believe I have mentioned this on the forum before).

And there are also families where the first is gold. Unlike some other parts of the core South, first borns in Urhoboland, regardless of gender are not given special status save they are handpicked or favourited openly by their parents. This is not to say the first child is not respected as required.

I beg to disagree with you, First borns in Urhobo land are given special status, but not as much as other ethnic groups, In Urhobo land the first Son is regarded as the father, you can't make any decision without the presence of the first son, in those days ones a man dies, his first son automatically inherits all his major properties including his wife/wives, they don't do that again.

The reason they give some preferences to the last born is because, every last born seems to be very close to their parents, so with that on ground you must always make the last born happy else the spirit of the diseased won't be happy with you, if the last born is still a child, it is believed that the spirit of the parents will be appearing to him/her every now or then, so they usually do some traditional stuffs after the burial of the diseased.

Efewestern:


I beg to disagree with you, First borns in Urhobo land are given special status, but not as much as other ethnic groups, In Urhobo land the first Son is regarded as the father, you can't make any decision without the presence of the first son, in those days ones a man dies, his first son automatically inherits all his major properties including his wife/wives, they don't do that again.

The reason they give some preferences to the last born is because, every last born seems to be very close to their parents, so with that on ground you must always make the last born happy else the spirit of the diseased won't be happy with you, if the last born is still a child, it is believed that the spirit of the parents will be appearing to him/her every now or then, so they usually do some traditional stuffs after the burial of the diseased.

In addition to this, the first son in Urhoboland is usually regarded as a priest of the Esemo. It is through the first son that the ancestors find their voice in the world of the living. In times past, the first son is expected to have a shrine for the Esemo in his home. Here, he will commune with the ancestors and seek divine inspiration as he leads the affairs of the family.

Efewestern:


I beg to disagree with you, First borns in Urhobo land are given special status, but not as much as other ethnic groups, In Urhobo land the first Son is regarded as the father, you can't make any decision without the presence of the first son, in those days ones a man dies, his first son automatically inherits all his major properties including his wife/wives, they don't do that again.

The reason they give some preferences to the last born is because, every last born seems to be very close to their parents, so with that on ground you must always make the last born happy else the spirit of the diseased won't be happy with you, if the last born is still a child, it is believed that the spirit of the parents will be appearing to him/her every now or then, so they usually do some traditional stuffs after the burial of the diseased.

Don't get me wrong. 'Ekpako' in Urhoboland enjoy the firstborn status like most tribes and groups' in Africa. While I may not have mentioned it, it stands. First born status in Urhoboland is more of responsibility than a call to enjoy and love the good life. I honestly don't consider that a special status, really.

Besides, the OP I quoted asked about last borns. I sure might have focused on the first born's responsibilities had he asked about that and how special they are believed to be.

fratermathy:



In addition to this, the first son in Urhoboland is usually regarded as a priest of the Esemo. It is through the first son that the ancestors find their voice in the world of the living. In times past, the first son is expected to have a shrine for the Esemo in his home. Here, he will commune with the ancestors and seek divine inspiration as he leads the affairs of the family.

Very true. This particular aspect of the first born is what I quite consider a special status. Sadly, it is wearing off fast, all thanks to religion. The last time I saw a first born pray for the family with the siblings present was in 02.

Tradition is being dealt a severe blow.

Sanchez01:

Don't get me wrong. 'Ekpako' in Urhoboland enjoy the firstborn status like most tribes and groups' in Africa. While I may not have mentioned it, it stands. First born status in Urhoboland is more of responsibility than a call to enjoy and love the good life. I honestly don't consider that a special status, really.

Besides, the OP I quoted asked about last borns. I sure might have focused on the first born's responsibilities had he asked about that and how special they are believed to be.

Yes it's more of responsibilities, but you still have some things to benefit than your siblings, you will be treated as a king, when ever there is a family gathering you will be the one calling the shots, everyone obeys, not to mention the financial benefits especially if you are from a wealthy family.

I have been to several occasions and sincerely I do envy first sons in Urhobo land, wish I was one.

oma'mu rio ke oniovo

fratermathy:



In addition to this, the first son in Urhoboland is usually regarded as a priest of the Esemo. It is through the first son that the ancestors find their voice in the world of the living. In times past, the first son is expected to have a shrine for the Esemo in his home. Here, he will commune with the ancestors and seek divine inspiration as he leads the affairs of the family.

They no longer have shrines again, all thanks to "Christianity", we are fast loosing it, even during the burial of a man, the first son is expected to perform some rites.

Efewestern:


Yes it's more of responsibilities, but you still have some things to benefit than your siblings, you will be treated as a king, when ever there is a family gathering you will be the one calling the shots, everyone obeys, not to mention the financial benefits especially if you are from a wealthy family.

I have been to several occasions and sincerely I do envy first sons in Urhobo land, wish I was one.

oma'mu rio ke oniovo

It does come with benefits, no doubt. At first, they are all fun and enjoyable, but it becomes a rite afterwards. And God help you are not financially buoyant as the first.

If there is one thing that I'd want to dodge, it is the first born status. Sadly, I can't.

Oma'mu rio ke, Oniovo.

Urhobo wadooo....