The Urhobos are people of southern Nigeria, near the northwestern Niger delta. The Urhobo is the major ethnic group in Delta State; the Delta State is one of the 36 states of the Federal Republic of Nigeria. They speak Urhobo, a language in the Niger–Congo group. The Isoko and Urhobo are related in language and culture, leading to the missionaries erroneously labelling both peoples as Sobo. This name was strongly rejected by both tribes. The Urhobo nation is made up of twenty two sub-groups, including Okpe the largest of all Urhobo sub-groups? (disputable). The Urhobos are noted for having their own unique style of speaking Nigerian Pidgin English. Since their language is very demonstrative that translates into their style of speaking English and Pidgin English. As a result of their unique language style, their names are also unique. An example of a unique Urhobo name would be the name Onaodowan, belonging to the Onaodowan family from Warri and the Onomakpome, belonging to the Onomakpome family from Sapele.
Urhobos are over three million according to the 2006 census in Nigeria and classified among the first ten major ethnic groups in Nigeria (Awolowo, 1968 241–242). The word Urhobo refer to a group of people and not geographical territory. For example Agbon Urhobo. The Urhobos have social and cultural affinity to the Edo speaking people of Nigeria (Northcote Thomas, 1910). The Urhobo now live in a territory bounded by latitudes 6°and 5°, 15° North and Longitudes 5°, 40° and 6°, 25° East in the Delta State of Nigeria. Their neighbours are the Isoko to the South East, the Itsekiri to the West, the Bini to the North, Ijaw to the South and Ukwani (kwale-Aboh) to the North East. The Urhobo territory consist of evergreen forest with many oil palm trees which provide the lucrative palm produce industry for which the Urhobo have some technological preserve. The territory is covered by a network of streams whose volumes of water and flow are directly concerned with the climatic season; wet season (April–October) and dry season (November–March).
History of Urhobo
Urhobo belongs to the group of people whose written history is largely undocumented. There is almost an absence of European record on the Urhobo. The early European were preoccupied with economic interest 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 is corrected to Urhobo in 1938. It is significant to note that 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. Egharevba (1960:14), When some of the emigrant left Benin, they found in their destinations in Urhobo territory some Edo-speaking settlers. Each 22 socio-political unit 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 Urhobo 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 tradition is without documentary or archaeological evidience. Bradbury (1957: 129) 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 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
Indigenous government and politics
Urhobo are currently organized as political kingdoms, gerontocracy and plutocracies. Gerontocracy is the government by elders based on the age grade-system in the community while plutocracies is government by the rich and wealthy, an evolutionary state but retaining the elements of gerontocracy. Although it is not clear which kingship is older among the kingdoms, these kingship development reached their climax in the 1940s and 1950s.
Urhobo politics and government structure occur at two levels (a) kingdom level (b) town level. Men and women in Urhobo are organized either by elders based on the age-grade system (gerontocracy) and based on rich and wealthy (plutocracies). An outline of Urhobo indigenous government and politics have the titles: Ovie (king) which is the highest political figure in the kingdom. He is the symbol of his kingdom, culture and of his royal predecessors. His councillors are Otota (Speaker), Ohoveworen or Okakoro,addressed collectively as Ilorogun (singular: Olorogun). Other title holders are the executioners (Ikoikpokpo) and warriors called Ogbu.There are other political titles peculiar to the different kingdoms. The judicial aspect of government among the Urhobo places a clear distinction between civil and criminal offences which ensure justice to the parties concerned.
Professor Peter Palmer Ekeh, Founder of Urhobo Historical Society, later wrote in his book Studies in Urhobo Culture, that "Urhobo is physically embedded in the Atlantic forest belt that stretches from Senegal in West Africa to Angola in central Africa. Historically, this region was the most pristine in all of Africa. Until the Portuguese burst into its territories in the late fifteenth century, its forest peoples cultivated their own forms of civilization, untouched by outside influences. This forest belt of western Africa was reached neither by ancient Christian influences, which had a large foothold in North Africa, nor by Islamic forces that came as far south as Hausaland by the eleventh century. While East Africa and even Central Africa were touched by Asian and Arab influences from across the Indian Ocean, as the amalgam of Swahili language bears out, no similar trans-Atlantic influences breached the forest belt until the Portuguese arrival in the late fifteenth century."
A bulk of the Urhobo people reside in the south western state of Delta and Sagbama area of Bayelsa State in Nigeria also referred to as the Niger Delta. Many live in the Ughelli local government region, Warri and Ethiope,and in Okpe and Sapele Local Government Areas. Their language is also called Urhobo which is a sub-group of the Edoid language which is also spoken by the Bini people (Benin-city). Some Urhobo major cities and towns include: Warri, Sapele, Abraka, Ughelli, Effurun, Aladja, Ovwian, Orerokpe, Amuekpe, Eku, Oghara, Evwreni, Agbarha-Otor, Agbarho, Okpara Inland, Kokori, Olomu, Kiagbodo, Isiokoro, Jesse, Ogharaefe, Effurun-Otor, Ewu, Jeremi, Emadadja, Okwagbe, Orogun, Owahwa, Otogor, Edjekota-Ogor, Ofone, Otor-Udu, Ekpan, Jeddo, Uwheru and Urhowhorun. The following local government areas where Urhobo people traditional homes are located in Delta State include:
- Ethiope East
- Ethiope West
- Ughelli North
- Ughelli South
- Warri South
The Urhobos live very close to and sometimes on the surface of the Niger river. As such, most of their histories, mythologies, and philosophies are water-related. They have an annual fishing festival that includes masquerades, fishing, swimming contests, and dancing. There is also an annual, two-day, Ohworu festival in the southern part of the Urhobo area at which the Ohworhu water spirit and the Eravwe Oganga are displayed. The king in an Urhobo clan or kingdom is called the Ovie. His wife the queen is called Ovieya and his children Ọmọ Ovie (child of the king also known as prince and princes). Often nowadays, these names are also given to children without royal heritage by their parents. A number of Urhobo sub-groups have other titles other than Ovie, for example, the Okpe called their traditional ruler Orogie and Olomu called theirs Ohworode and Okere-Urhobo theirs Orosuen.
Before marriage in Urhobo culture is said to be properly contracted, prayers must be offered to the ancestors(Erivwin) and God(Oghene). The marriage ritual known as Udi Arhovwaje takes place in the ancestral home of the girl or a patrilineal relation of the girl as agreed by the family.
On an agreed day, the fiance goes with his relatives and friends to the fiancee's father's home carrying drinks, salt, kola nut and things required from him by the girl's family for the marriage ceremony. It is on that day that the girl's parents give their formal approval to the marriage and pour 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 she is brought back to 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. Here 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. Henceforth, she becomes a full member of her husband's family and is now protected by the supernatural (Erivwin). This rite symbolizes an agreement between the wife and the Erivwin.
If the wife later proves unfaithful she will be punished by the Erivwin and this is believed to be the reason why married Urhobo women are very faithful to their husbands.
Urhobo Okpo (week) is made up of four days which regulates market cycles, religious worship, marriages and other community life. The four day's of the Urhobo week are:Edewo,Ediruo,Eduhre,Edebi. In Urhobo mythology, Edewo and Eduhre are sacred days to divinities, spirits and ancestors. Most market days are held on these days, ancestors are venerated on Edewo. Most traditional religious rituals are held on Eduhre.
Divinities(spirits) are believed to be very active in the farmlands and forests on Edewo and Eduhre. Therefore, farmers in most Urhobo communities rarely go to farm so as not to disturb the spirits. The month is called Emeravwe and it is made up of 28 days, twelve months of the Urhobo calendar year are equally significant.
- Ovuikpe -----------------January
- Ava ------------------------February
- Arha ----------------------March
- Ane -----------------------April
- Arhiori -------------------May
- Asa -----------------------June
- Eghwre ------------------July
- Orianre -------------------August
- Urhiori -------------------September
- Ehwe --------------------October
- Ushovo ------------------November
Ururuowe' ---------------December Most of the annual festivals are held during the months of Asa,Eghwre,Orianre and Urhiori because these are the months of crop harvest and farming activities is at its lowest. Most farmers are free to partake in festivities. These are also periods to honour the spiritual forces that brought good harvest and the gods of the land. Religion controls life style in traditional communities in Urhoboland.
As with most tribes in Nigeria, a certain food is considered to belong to or originate from a particular tribe as in pounded yam and egusi soup from the Igbos, Eba and Ogbono soup (sometimes referred to as Ogbolo soup by people of Esan or Etsakor descent). For the Urhobos there are two foods considered Urhobo in nature. They are: Ukhodo (a yam and unripe plantain dish sometimes cooked with lemon grass and potash) and Starch (actual name of this staple is not often used) Oghwevwri (emulsified palm oil soup). 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. The Oghwevwri is composed of smoked or dried fish, bush meat, unique spices, potash and oil palm juice. Other palm nut oil soups include amiedi pr banga, which is also eaten with starch and or garri. Banga soup is also a delicacy made from palm kernel. Other unique delicacy include; Iriboto,Iriberhare, Okpariku, Oghwevwri'sha.
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 guidian divinities, war divinities, prosperity divinities and fertility and ethical divinities. It should boe noted that the fundamental factor and manifestation of all divinites in Urhobo religion is "Ọghẹnẹ".
Erivwin which is the cult of ancestors and predecessors (Esemo and Iniemo) is another important element in Urhobo belief system. The dead are believed to be living and are looked upon as active members of the family and 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.
Urhobo poem on Nelson Mandela
The Nigerian writer Prophet Ọghẹnẹvwẹgba Isaiah Ogedegbe has written this poem in honour of Nelson Mandela exactly 3 months and 20 days before his death, as a tribute to Mandela "on behalf of the Urhobo people."
I love to hate apartheid and I hate to love it,
Because to me it is a symbol of oppression.
It is a manifestation of inequality and inhumanity,
A tall wall of division and demarcation
That had separated man from his fellow man.
I love to love the man whose heart for freedom sought
And whose hands for freedom fought.
They jailed him, but iron gates could not bar the truth he said
And the price of freedom in full he paid.
For never was a freedom of more cost
Than this of Mandela and his years lost.
Urhobo notable people
- Blessing Okagbare, IAAC Silver medalist and Olympic bronze medalist
- Michael Ibru, prominent 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
- Fred Aghogho Brume, senator and industrialist
- Richard Mofe Damijo, actor and politician
- Ben Okri, poet and novelist
- Gamaliel Onosode, Nigerian technocrat; a leading boardroom player in Nigeria's corporate environment and 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
- Bruce Onobrakpeya, Africa's foremost visual artist, sculptor and painter
- "Nelson Mandela and apartheid", posted by Prophet Ọghẹnẹvwẹgba Isaiah Ogedegbe
- Michael Christopher Onajirhevbe Ibru, Urhobo Historical Society. Retrieved 19 December 2011.
- Grillo Pavilion honors Bruce Onobrakpeya, Vanguard, 10 March 2010. Retrieved 19 December 2011.
- Bruce Onobrakpeya, Urhobo Historical Society. Retrieved 19 December 2011.