Oji River Local Government Area, Enugu State, Nigeria
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Inyi News and Events |
Inyi Culture and highlights
The initial connection between a man and a woman before marriage mostly arises in two ways. In many cases a man and a woman in the same or nearby communities who know each other, or from distant communities who happen to meet at an occasion, fancy each other.
The natural human chemistry helps them to break the ice and they begin talking to each other. Getting to know each other better encourages familiarity and dating.
At some point the man nurses the idea of marrying the woman. However, in most cases when a man decides to marry or agrees with his parents that he should marry, the decision is made known to friends and family connections. Recommendations on the woman to be married come from all and sundry. Through the recommender and several other sources, the background, social status - including osu (wards of idols) and ohu (slaves), - wealth standing, peculiar family diseases, personal traits and behaviour of each recommended woman and her parents are investigated. After comparing the positive investigation results the beloved woman or girl to be married is chosen and the following marriage processes commence.
The natural human chemistry helps them to break the ice and they begin talking to each other. Getting to know each other better encourages familiarity and dating.
At some point the man nurses the idea of marrying the woman. However, in most cases when a man decides to marry or agrees with his parents that he should marry, the decision is made known to friends and family connections. Recommendations on the woman to be married come from all and sundry. Through the recommender and several other sources, the background, social status - including osu (wards of idols) and ohu (slaves), - wealth standing, peculiar family diseases, personal traits and behaviour of each recommended woman and her parents are investigated. After comparing the positive investigation results the beloved woman or girl to be married is chosen and the following marriage processes commence.
Old Marriage Process
Inyi Nwa-Ocho Ucho.........................
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The First Marriage Wine (iku aka nuzo)
The suitor seeking to marry the chosen beloved maiden and his family makes appointment to visit the parents of the maiden on one of the four days of Igbo weekdays, namely Nkwo, Eke, Orie and Afo. In Inyi, marriage arrangement is not done or fixed on Nkwo day because it is the main market day when most people are out selling and buying. On the appointed day a party of about 3 to 5 people from the suitor’s family visit the parents or guardians of the maiden with a pot of palm wine. On their arrival, the parents or guardians of the maiden invite 2 to 3 members of his immediate family group to participate and enjoy the wine, during which, the selected speaker in the suitor’s party makes a crafty and witty speech, by using indirect phases such “They are here to pinch a beautiful flower, fruit or dazzling light, they have seen outside his house” The father of the girl could request for more clarification of which flower, fruit or light, as he may have several girls in the family. The party reply’s with the girl birth position in the family not by name. He formally seeks permission for them to proceed with the marriage processes. The parents or guardians usual reply that they would need to consult the maiden and thereafter inform them whether or not they should proceed with marriage processes. This first marriage arrangement is called IKU AKA NUZO (knocking at the door) because it seeks permission to come into the family for the purpose of commencing marriage processes and establishing in-law relationship.
It is now the turn of the maiden’s family to investigate the suitor and his family. From all possible sources, they investigate the background, social status (including osu and ohu), wealth standing, peculiar family diseases, personal traits and behaviour of the suitor and his family. If investigation results are positive, the maiden is then asked if she wants to marry the suitor. If so, her parents send information to the suitor’s family that they are free to continue with marriage processes.
The Second Marriage Wine (Oku Nnete Ala (Test Visit))
The suitor’s family makes second appointment with the maiden’s family and will present the second marriage wine. This wine is for a larger family group called obu, which comprises several families descending from the common ancestor. The unwritten rule of marriage arrangement is that, the visitors have responsibility to bring adequate quantity of at least the costly foodstuffs and drinks. While the welcoming party provides cola nuts, serve of ncha (Cassava dish preceding all other dishes) as well as cooking and serving of the food and drinks, even when they need to supplement foodstuffs to go around. Hence, the suitor’s party comes with much larger quantity of Palm wine, adequate quantity of yams, and some provision for meat like cock, dried meat of bush animals, stock fish etc. At the end of the arrangement, the beloved girl goes with the suitor’s party to test living in the suitor’s family (NNETE ALA).
As the maiden is trying out living with the suitor’s family, the suitor’s community is also testing and evaluating her suitability to live with them. Accordingly, she is not allowed to sleep with her intended suitor nor any other male while there. On the first day, she typically cleans the house and sweeps its frontage. Members of the community drop in to view and welcome her, and get their first impressions of her. She extends her serviceability by accompanying other girls to fetch water and fire wood, and she participates in household chores. She tries to be well behaved and to make herself acceptable to the community.
Normally, the visit ends after 4 Market days and not exceeding 8 days. She goes home with a pot of Palm wine for her father. She would be debriefed thoroughly by her parents, who also drink the wine with their friends and give her the empty pot. If she likes the test experience and wants the marriage processes to continue, she returns the empty pot to her suitor’s family within a few days and immediately goes back to her parents. If she has an objection to the marriage, she does not return the empty pot and that ends the marriage processes. Her parents will later arrange to return the empty pot.
The Second Test Visit (Oku Izu Nato)
The suitor’s family invites the maiden to visit for a longer period of 12 days izu nato (three Igbo weeks). Within this longer period, she builds a better relationship with the suitor’s family and participates in the family work, mostly seasonal farm work. She makes friends and enjoys her leisure with girls in the community such as in singing, dancing, make up and beautification of the body, eyes and hair. Again, she is not allowed to sleep with her intended suitor nor any other male while there.
At the end of izu nato. The family of the suitor lavish gifts on her such as several items of clothing in their different forms and fashions, assorted jewelry, trinkets, perfumes, cosmetics etc. In particular, tablets and bars of soap are in large quantities intended as gifts she will give to girls and friends in her community.
At this stage the in-law relationship has been established. Therefore, if any occasions celebrated by in-laws arises, the intended in-laws have to play their expected roles. Such as feasts of AJALA INYI, NRI UDUMMIRI (girls feast in rainy season) and NRI OKOCHI (girls feast in dry season). The suitor’s family is expected to attend and enjoy the Ajala Inyi feast from Eke to Afo in the beloved girl’s family, of which they will attend with palm wine and foodstuff, occasionally including pieces of cloth. The nri feast is only for girls over three days (Eke, Orie and Afo). They show off their food, clothing, wrappers, fashions, body makeup (uri) and waist beads (jigide). The suitor is similarly responsible for equipping his girl for the nri feast. The suitor goes to his in-laws house and makes presentations for such feast, which would include palm wine, foodstuff, fashions, jewelry and cosmetics etc. As well as, If the community girls stage an annual formation dance troupe.
Bride Price Settlement (ime ego nwanyi)
The next big marriage arrangement is the bride price. When the suitor’s family is ready for bride price settlement. The two in-law groups agree on a marriage middleman ONYE AKAEBE. Any honest man can be selected. However, the most popular choice is an honest man who hails from the community of one of the in-law groups and whose mother hails from the community of the other in-law group. Ideally because he has blood relationship with both in-law groups i.e. relative’s son NWAGABA.
The meeting takes place at night in the house of the beloved girl’s father, and for men only. Women and children withdraw after food and drinks. The participants are about 3 to 5 leading men selected from both In-laws immediate families, the middleman or witness must be present, as well as the suitor.
The discussion begins with breaking of cola nuts by a lead speaker from the maiden’s party. The maiden’s father then states that their daughter is not for sale and therefore the suitor can marry her with whatever he can conveniently afford. At which, the middleman passes some quantity of ogu (short sticks for counting) to the suitor or his father. In Igbo culture, ogu are used in situations of betting, tossing for a choice, drawing lots, or simply for counting. Each stick represents the contemporary major unit of currency such as pound sterling or ohu ukwu in cowries. The party of the suitor counts and gives to the middleman as many ogus in a tray as they wish to offer as bride price. The middleman counts the ogus and passes them on to the maiden’s party. Customarily, the maiden’s party takes time out to meet separately to confer on the offer with his members. Thereafter, they return the tray of ogus to the middleman, which indicates rejection. The middleman returns the tray of ogus to the suitor’s party to improve the offer. Now, the suitor’s party customarily takes time out to meet separately to confer with his members on how many ogus they add to increase the bride price offer. This passing of ogus in a plate or tray from one party of In-law to the other via the middleman is accompanied by crafty and witty speeches , may continue several times far into the night, usually drawn-out by each party’s separate conferring at each pass. When the bride price has been agreed through the ogu count. The father of the maiden may choose to receive the bride price the same night, if the suitor’s party is ready for it or to receive it another day. Along with the bride price, EGO NNE (money for the mother) is also given to the mother or stepmother of the maiden. This cash gift is not subject to negotiation nor to refusal.
The Third Marriage Wine (Manya Nkporo Nwanyi)
MANYA NKPORO NWANYI means wine for taking the bride home as the suitor’s wife. It is a big occasion involving a larger community of several families. Accordingly, the wine is much larger in quantity. It includes both variations of Palm wines, and few bottles of hot drink ( njenje a JJW Peters dry gin). Among the presentations for extended family; are tobacco leaves, potash and jars of ground tobacco snuff for senior citizens, bagged salt and rice for the community women to share, boxed tablets of soaps for girls, cigarettes for boys, sweets and chewing gum for teenagers. One or two pieces of cloth are given to the beloved’s mother. Major items of foodstuffs for the assembly include large quantity of yams, rice, cassava, cock, goats, fish, dried meat of bush animals and stockfish.
The most important of all the items is a special young hen that has never laid eggs, accompanied by 8 yams. Three symbolically important ceremonies transpire during the huge merriment and celebrations of the day.
• The suitor presents to the father of the maiden the young hen accompanied with 8 yams to bid him to give away his daughter in marriage. If received, the marriage is sealed and his daughter becomes the suitor’s wife from that moment. (The young hen that has not laid eggs symbolizes a woman ready for procreation, as the hen grows and rare chicks, so should the maiden progress in her marriage with children). The presentation and acceptance of the young hen and 8 yams, is the only acceptable proof that marriage has occurred.
• The second symbolic ceremony is when the maiden is called out in public to receive a cup of palm wine from her father. Traditionally, she drinks only a small amount and searches around for her imminent husband in the crowd. On finding him, she kneels down before him and gives him the cup of wine to finish. This simple act has two significant symbols. She confirms to everybody that she has not changed her decision to marry her suitor. As well as the sharing of one cup of wine signifies the communion bond between husband and wife.
• The last symbolic ceremony is igo ofo, the blessing of the couple and their marriage by the father or an appropriate elder in father’s family. Depending on his belief, the elder may invoke God, break cola nut and or pour libation, but his central function is an elaborate prayer for the abundant blessing of the marriage and the new couple in all aspects of life. They are wished wealth, many children and healthy enjoyable long life and good care by their children in their old age.
At the end of the ceremonies and celebrations the new wife goes with her new husband to live with the husband’s community for good. Thereafter, she can only visit them occasionally, and she ceases to be a member of their community on day to day basis.
Igba Nkwu Umunna to Celebrate Successful Marriage
The last marriage wine is called IGBA NKWU UMUNNA. It was not a compulsory event and has no timetable. In the distant past, only wealthy husbands celebrated the occasion. It was usually regarded as the celebration of a successful marriage, showcases the children of the marriage and the in-laws on both sides
Its elements are essentially as the third marriage wine, But without the three symbolic ceremonies. Everything is on a huge and grander scale involving parts of a village or communities. It focuses on fabulous entertainment, dancing, merriment, rejoicing and enjoyment for all.
The suitor seeking to marry the chosen beloved maiden and his family makes appointment to visit the parents of the maiden on one of the four days of Igbo weekdays, namely Nkwo, Eke, Orie and Afo. In Inyi, marriage arrangement is not done or fixed on Nkwo day because it is the main market day when most people are out selling and buying. On the appointed day a party of about 3 to 5 people from the suitor’s family visit the parents or guardians of the maiden with a pot of palm wine. On their arrival, the parents or guardians of the maiden invite 2 to 3 members of his immediate family group to participate and enjoy the wine, during which, the selected speaker in the suitor’s party makes a crafty and witty speech, by using indirect phases such “They are here to pinch a beautiful flower, fruit or dazzling light, they have seen outside his house” The father of the girl could request for more clarification of which flower, fruit or light, as he may have several girls in the family. The party reply’s with the girl birth position in the family not by name. He formally seeks permission for them to proceed with the marriage processes. The parents or guardians usual reply that they would need to consult the maiden and thereafter inform them whether or not they should proceed with marriage processes. This first marriage arrangement is called IKU AKA NUZO (knocking at the door) because it seeks permission to come into the family for the purpose of commencing marriage processes and establishing in-law relationship.
It is now the turn of the maiden’s family to investigate the suitor and his family. From all possible sources, they investigate the background, social status (including osu and ohu), wealth standing, peculiar family diseases, personal traits and behaviour of the suitor and his family. If investigation results are positive, the maiden is then asked if she wants to marry the suitor. If so, her parents send information to the suitor’s family that they are free to continue with marriage processes.
The Second Marriage Wine (Oku Nnete Ala (Test Visit))
The suitor’s family makes second appointment with the maiden’s family and will present the second marriage wine. This wine is for a larger family group called obu, which comprises several families descending from the common ancestor. The unwritten rule of marriage arrangement is that, the visitors have responsibility to bring adequate quantity of at least the costly foodstuffs and drinks. While the welcoming party provides cola nuts, serve of ncha (Cassava dish preceding all other dishes) as well as cooking and serving of the food and drinks, even when they need to supplement foodstuffs to go around. Hence, the suitor’s party comes with much larger quantity of Palm wine, adequate quantity of yams, and some provision for meat like cock, dried meat of bush animals, stock fish etc. At the end of the arrangement, the beloved girl goes with the suitor’s party to test living in the suitor’s family (NNETE ALA).
As the maiden is trying out living with the suitor’s family, the suitor’s community is also testing and evaluating her suitability to live with them. Accordingly, she is not allowed to sleep with her intended suitor nor any other male while there. On the first day, she typically cleans the house and sweeps its frontage. Members of the community drop in to view and welcome her, and get their first impressions of her. She extends her serviceability by accompanying other girls to fetch water and fire wood, and she participates in household chores. She tries to be well behaved and to make herself acceptable to the community.
Normally, the visit ends after 4 Market days and not exceeding 8 days. She goes home with a pot of Palm wine for her father. She would be debriefed thoroughly by her parents, who also drink the wine with their friends and give her the empty pot. If she likes the test experience and wants the marriage processes to continue, she returns the empty pot to her suitor’s family within a few days and immediately goes back to her parents. If she has an objection to the marriage, she does not return the empty pot and that ends the marriage processes. Her parents will later arrange to return the empty pot.
The Second Test Visit (Oku Izu Nato)
The suitor’s family invites the maiden to visit for a longer period of 12 days izu nato (three Igbo weeks). Within this longer period, she builds a better relationship with the suitor’s family and participates in the family work, mostly seasonal farm work. She makes friends and enjoys her leisure with girls in the community such as in singing, dancing, make up and beautification of the body, eyes and hair. Again, she is not allowed to sleep with her intended suitor nor any other male while there.
At the end of izu nato. The family of the suitor lavish gifts on her such as several items of clothing in their different forms and fashions, assorted jewelry, trinkets, perfumes, cosmetics etc. In particular, tablets and bars of soap are in large quantities intended as gifts she will give to girls and friends in her community.
At this stage the in-law relationship has been established. Therefore, if any occasions celebrated by in-laws arises, the intended in-laws have to play their expected roles. Such as feasts of AJALA INYI, NRI UDUMMIRI (girls feast in rainy season) and NRI OKOCHI (girls feast in dry season). The suitor’s family is expected to attend and enjoy the Ajala Inyi feast from Eke to Afo in the beloved girl’s family, of which they will attend with palm wine and foodstuff, occasionally including pieces of cloth. The nri feast is only for girls over three days (Eke, Orie and Afo). They show off their food, clothing, wrappers, fashions, body makeup (uri) and waist beads (jigide). The suitor is similarly responsible for equipping his girl for the nri feast. The suitor goes to his in-laws house and makes presentations for such feast, which would include palm wine, foodstuff, fashions, jewelry and cosmetics etc. As well as, If the community girls stage an annual formation dance troupe.
Bride Price Settlement (ime ego nwanyi)
The next big marriage arrangement is the bride price. When the suitor’s family is ready for bride price settlement. The two in-law groups agree on a marriage middleman ONYE AKAEBE. Any honest man can be selected. However, the most popular choice is an honest man who hails from the community of one of the in-law groups and whose mother hails from the community of the other in-law group. Ideally because he has blood relationship with both in-law groups i.e. relative’s son NWAGABA.
The meeting takes place at night in the house of the beloved girl’s father, and for men only. Women and children withdraw after food and drinks. The participants are about 3 to 5 leading men selected from both In-laws immediate families, the middleman or witness must be present, as well as the suitor.
The discussion begins with breaking of cola nuts by a lead speaker from the maiden’s party. The maiden’s father then states that their daughter is not for sale and therefore the suitor can marry her with whatever he can conveniently afford. At which, the middleman passes some quantity of ogu (short sticks for counting) to the suitor or his father. In Igbo culture, ogu are used in situations of betting, tossing for a choice, drawing lots, or simply for counting. Each stick represents the contemporary major unit of currency such as pound sterling or ohu ukwu in cowries. The party of the suitor counts and gives to the middleman as many ogus in a tray as they wish to offer as bride price. The middleman counts the ogus and passes them on to the maiden’s party. Customarily, the maiden’s party takes time out to meet separately to confer on the offer with his members. Thereafter, they return the tray of ogus to the middleman, which indicates rejection. The middleman returns the tray of ogus to the suitor’s party to improve the offer. Now, the suitor’s party customarily takes time out to meet separately to confer with his members on how many ogus they add to increase the bride price offer. This passing of ogus in a plate or tray from one party of In-law to the other via the middleman is accompanied by crafty and witty speeches , may continue several times far into the night, usually drawn-out by each party’s separate conferring at each pass. When the bride price has been agreed through the ogu count. The father of the maiden may choose to receive the bride price the same night, if the suitor’s party is ready for it or to receive it another day. Along with the bride price, EGO NNE (money for the mother) is also given to the mother or stepmother of the maiden. This cash gift is not subject to negotiation nor to refusal.
The Third Marriage Wine (Manya Nkporo Nwanyi)
MANYA NKPORO NWANYI means wine for taking the bride home as the suitor’s wife. It is a big occasion involving a larger community of several families. Accordingly, the wine is much larger in quantity. It includes both variations of Palm wines, and few bottles of hot drink ( njenje a JJW Peters dry gin). Among the presentations for extended family; are tobacco leaves, potash and jars of ground tobacco snuff for senior citizens, bagged salt and rice for the community women to share, boxed tablets of soaps for girls, cigarettes for boys, sweets and chewing gum for teenagers. One or two pieces of cloth are given to the beloved’s mother. Major items of foodstuffs for the assembly include large quantity of yams, rice, cassava, cock, goats, fish, dried meat of bush animals and stockfish.
The most important of all the items is a special young hen that has never laid eggs, accompanied by 8 yams. Three symbolically important ceremonies transpire during the huge merriment and celebrations of the day.
• The suitor presents to the father of the maiden the young hen accompanied with 8 yams to bid him to give away his daughter in marriage. If received, the marriage is sealed and his daughter becomes the suitor’s wife from that moment. (The young hen that has not laid eggs symbolizes a woman ready for procreation, as the hen grows and rare chicks, so should the maiden progress in her marriage with children). The presentation and acceptance of the young hen and 8 yams, is the only acceptable proof that marriage has occurred.
• The second symbolic ceremony is when the maiden is called out in public to receive a cup of palm wine from her father. Traditionally, she drinks only a small amount and searches around for her imminent husband in the crowd. On finding him, she kneels down before him and gives him the cup of wine to finish. This simple act has two significant symbols. She confirms to everybody that she has not changed her decision to marry her suitor. As well as the sharing of one cup of wine signifies the communion bond between husband and wife.
• The last symbolic ceremony is igo ofo, the blessing of the couple and their marriage by the father or an appropriate elder in father’s family. Depending on his belief, the elder may invoke God, break cola nut and or pour libation, but his central function is an elaborate prayer for the abundant blessing of the marriage and the new couple in all aspects of life. They are wished wealth, many children and healthy enjoyable long life and good care by their children in their old age.
At the end of the ceremonies and celebrations the new wife goes with her new husband to live with the husband’s community for good. Thereafter, she can only visit them occasionally, and she ceases to be a member of their community on day to day basis.
Igba Nkwu Umunna to Celebrate Successful Marriage
The last marriage wine is called IGBA NKWU UMUNNA. It was not a compulsory event and has no timetable. In the distant past, only wealthy husbands celebrated the occasion. It was usually regarded as the celebration of a successful marriage, showcases the children of the marriage and the in-laws on both sides
Its elements are essentially as the third marriage wine, But without the three symbolic ceremonies. Everything is on a huge and grander scale involving parts of a village or communities. It focuses on fabulous entertainment, dancing, merriment, rejoicing and enjoyment for all.
New Marriage Process
As time passed traditional marriage processes gradually evolved driven by the forces of modernization. The bride price and presentations at manya nkporo nwanyi substantially increased. Due to more preferred educated girls. Inyi regulated the specific amounts of required presentations and the use of actual currency notes replaced the use of ogu (counting sticks) but the process of bride price settlement remained more or less the same.
With urbanization, most people now live in urban areas and merely visit their rural communities from time to time. Hence, boys and girls meet in urban areas and marriage proposals between couples from distant communities has increased. That immediately disrupts and ended the timetables of traditional marriage steps. Such as ije oku (short stays in suitor’s community), the returning of empty pot of wine and so on, Which clash with distance and schooling period.
Today, most of the society could afford igba nkwu umunna, but they could not afford the time for long drawn out marriage processes. In the circumstances, manya nkporo nwanyi and igba nkwu umunna appeared to have been effectively combined in what is now called IGBA NKWU NWANYI or simply traditional wedding. It is however, for a larger community and its lists are longer and more expensive.
This resulted to the elimination or combination certain features, reducing the number of compulsory marriage wine steps.
Introduction - IKU AKA NUZO
Second Stage – MANYA IBUO
Third Stage - IME EGO NWANYI
Fourth Stage – IGBA NKWU NWANYI (manya nkporo nwanyi and igba nkwu umunna)
The mode of bride price settlement is surprisingly preserved. Currency notes are used, just as with the tray of ogu (counting sticks) was passed in the distant past. The father of the bride calls the process to an end, by declaring acceptance. Then, He might take a small amount from the money, which could be the lowest denomination, and returns the remaining money to the suitor’s family, stating that he is not selling his daughter. The suitor’s family shows appreciation by promising to treat the maiden with the same love, affection and kindness they treat their own daughters. The suitor's family may give any amount they wish to the mother of the maiden. This “ihe nne or ego nne” gift to the mother, is neither negotiated nor refused.
The current traditional marriage process also preserves the three symbolic ceremonies that constitute the bedrock of Inyi traditional marriage;
• The maiden publicly confirms her wish to marry the suitor by sharing her cup of wine with him amidst a crowd.
• The suitor presenting a young hen and 8 yams to his beloved girl’s father and sealing and confirming the marriage on acceptance.
• The marriage blessing rite “IGO OFO”, the couple and their marriage are blessed for their procreation, success and general well-being.
These days, the relics of the past staged formation dance by girls are preserved as the first shows during the igba nkwu nwanyi ceremony. The beloved and girls of her age grade, makeup and dress in the attire and beads in a formation dance. This is an avenue to show off their beauty and elegance to the watching single men and potential suitors.
With urbanization, most people now live in urban areas and merely visit their rural communities from time to time. Hence, boys and girls meet in urban areas and marriage proposals between couples from distant communities has increased. That immediately disrupts and ended the timetables of traditional marriage steps. Such as ije oku (short stays in suitor’s community), the returning of empty pot of wine and so on, Which clash with distance and schooling period.
Today, most of the society could afford igba nkwu umunna, but they could not afford the time for long drawn out marriage processes. In the circumstances, manya nkporo nwanyi and igba nkwu umunna appeared to have been effectively combined in what is now called IGBA NKWU NWANYI or simply traditional wedding. It is however, for a larger community and its lists are longer and more expensive.
This resulted to the elimination or combination certain features, reducing the number of compulsory marriage wine steps.
Introduction - IKU AKA NUZO
Second Stage – MANYA IBUO
Third Stage - IME EGO NWANYI
Fourth Stage – IGBA NKWU NWANYI (manya nkporo nwanyi and igba nkwu umunna)
The mode of bride price settlement is surprisingly preserved. Currency notes are used, just as with the tray of ogu (counting sticks) was passed in the distant past. The father of the bride calls the process to an end, by declaring acceptance. Then, He might take a small amount from the money, which could be the lowest denomination, and returns the remaining money to the suitor’s family, stating that he is not selling his daughter. The suitor’s family shows appreciation by promising to treat the maiden with the same love, affection and kindness they treat their own daughters. The suitor's family may give any amount they wish to the mother of the maiden. This “ihe nne or ego nne” gift to the mother, is neither negotiated nor refused.
The current traditional marriage process also preserves the three symbolic ceremonies that constitute the bedrock of Inyi traditional marriage;
• The maiden publicly confirms her wish to marry the suitor by sharing her cup of wine with him amidst a crowd.
• The suitor presenting a young hen and 8 yams to his beloved girl’s father and sealing and confirming the marriage on acceptance.
• The marriage blessing rite “IGO OFO”, the couple and their marriage are blessed for their procreation, success and general well-being.
These days, the relics of the past staged formation dance by girls are preserved as the first shows during the igba nkwu nwanyi ceremony. The beloved and girls of her age grade, makeup and dress in the attire and beads in a formation dance. This is an avenue to show off their beauty and elegance to the watching single men and potential suitors.
Birth In Inyi
Shouts of joys will fill the air with woman screaming OLOLOLO-LOO !!!
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