Info For You Lot Tiv People: Nigeria`S Woods Nutrient Producing People In Addition To Stuff Weaving Experts
Tiv people are an ethno-linguistic grouping or ethnic nation inwards West Africa. They constitute exactly about 2.5% of Nigeria's total population, too number over 6 1000000 individuals throughout Nigeria too Cameroon.The Tiv are i of the largest ethnic grouping inwards Nigeria. Tiv linguistic communication is spoken yesteryear nearly 6 1000000 people inwards Nigeria, with a few speakers inwards Cameroon.
Tiv people from Benue State,Nigeria doing their traditional girinya dance
Most of the language's Nigerian speakers are establish inwards Benue State of Nigeria. The linguistic communication is also widely spoken inwards the Nigerian States of Plateau, Taraba, Nasarawa as good as the FCT Abuja. It is business office of the Southern Bantoid Tivoid family, a branch of Benue-Congo too ultimately of the Niger-Congo phylum. In precolonial times, the Hausa ethnic grouping referred to the Tiv 'Munchi' a term non accepted yesteryear Tiv people. They depend on agricultural create for commerce too life.
The Tiv people from the middle-belt part of Nigeria inwards West Africa tin bathroom endure establish along Latitude 6 degrees xxx minutes to 8 degrees North too Longitude 8 degrees to 10 degrees East of the equator. The Tiv people are said to take away hold originated from south-central Africa, with over 20 generations recorded from Tiv himself to the present.
Traditional weaving is an of import cottage manufacture amid Tiv speaking people of Benue State. It is i of the enterprises inwards the province that is passed from i generation to some other too many of those who are engaged inwards it inherited it as household unit of measurement business.Over the years, original weavers take away hold produced vivid too pop designs that take away hold earned the province as a notable centre for such stuff inwards the country.
The manufacture has blossomed dramatically amid the people especially these days when many occasions demanding traditional attires are on the increase, thus increasing its marketplace share. Most notable amid the fabrics are Anger (the stenciled stripped dark too white attire). There are many other types too each of them is designed specifically for an occasion. There is Tugudu, which is used for burying the dead, Ivvavtyo, solely used yesteryear women.The other brands of fabrics are Lishi, Gbev-whaa, Godo, Gurugu, Chado, Deremen too Gbagir. Patronage of the products comes mainly from private individuals too sometime government. The technique of weaving depends on a unproblematic technology scientific discipline that is piece of cake but efficient for its needs too does non choose to a greater extent than than i soul to weave, dye too bundle for sale. It is a highly respected manufacture which has created a local economic scheme for the people. Although the clothes are forthwith done inwards the cities similar Makurdi, the Benue State upper-case missive of the alphabet for piece of cake accessibility yesteryear lovers of the native fabric, the traditional Tiv settlements remain of import places where trading choose seat because many buyers believe the best qualities are the ones made inwards these communities.
Tiv girls from Benue state,Nigeria wearing their traditional dress.
Although fourth dimension has obscured the exact dates of the landmarks that create Tiv history, colonial historians made efforts to tally times with significant events that create the history of a nation factual. For example, evangelists take away hold revealed that the migration of Tiv from the southern business office of Central Africa began about 1800.By 1850 Tiv descendants were seen inwards large numbers inwards the due south of what nosotros forthwith know as River Benue. The Tiv people are inwards every province of the world, but mainly inwards Benue, Taraba, Nassarawa too Plateau State inwards Nigeria, West Africa. The Tiv, who are mostly agrarian farmers numbered to a greater extent than than 2,2m inwards the 1991 census. Their linguistic communication is also Tiv and, fifty-fifty though the states mentioned inwards a higher seat are ruled yesteryear political province governors, their paramount ruler is the Tor Tiv.
Tiv people
Tiv are speakers of a "Bantu related language´. Their early on history is covered yesteryear iii theories of origin. These are the Creation, Bantu too Family theories of origin. The outline of the Tiv Creation theory attributes the creation of the public (tar) to God (Aondo). In Tiv mythology,Aondo (God) had created the public too settled closer to it until He was hitting with a pestle yesteryear a adult woman who was pounding food. In response, He moved into the skies (kwav Aondo), which are his nowadays abode. Though at that spot are different versions of the creation theory, too at that spot does non seem to endure whatever detail sequence inwards the creation process, inwards at least, i version, Takuruku rather than Aondo is argued to take away hold been responsible for creation. In all the versions however,Swem is identified as the "place´ of "creation´.
H5N1 man child from Tiv tribe inwards Benue State,Nigeria wearing his traditional cloth too asset horse-tail
The second province that Tiv`s are from Bantu part too according to R. C. Abraham’s move “The Tiv People” inwards 1933, he gave evidence of threescore vii (67) give-and-take listing showing “similarities” betwixt Tiv linguistic communication too the linguistic communication of “Bantu Nyanza” inwards nowadays twenty-four hours Malawi.
Additional evidence of the “Bantoid” beginning of the Tiv was provided yesteryear Abraham inwards the cast of shared traits inwards dance, physique too worship with other fundamental African groups.
Oral traditions also traces the beginning of all “Tiv people” to i man, thus members of a “single family”.
Tiv is identified inwards some versions of this theory as manful soul parent of all Tiv people piece inwards other versions, it is either Takuruku, Anyamazenga, Karagbe, Shon, Gbe, Akem or Awange who is the founding father. Whoever the founding manful soul parent was, the genealogy of the grouping is hinged on ii of his children. These are Ichongoa too Ipusu. While Ichongo (the older of the two) begot Gondo, Ikyura, Nongo, Ihar, Mase too Turan. Ipusu begot Shitire, Kum too Kpar. There is a dispute as to the seat of Tongo for piece Makar (1975) too (1994) argues that he was begotten yesteryear Ipusu, Akiga (1933) places him improbably as a boy to both Ipusu too Ichongo. All Tiv today are descended from these 10 (10) children through whom they are linked to the Tiv household unit of measurement tree.
Tiv tribe`s human being from Benue state,nigeria asset his traditional (staff) symbol of authority
In Tiv “worldview” their earliest dot of beginning as acknowledged inwards traditions is Swem. Though its exact location is silent a thing of debate, 16th century AD appointment derived from the written report of Tiv genealogy has been
argued for its settlement yesteryear Orkar (1979). For reasons of over population (see Akiga 1933, Gbor 1974 too 1978) the Tiv left Swem too spread inwards streams of the hills of due south eastern Tivland from where they further
spread into the middle Benue valley.
According to Makar (1975 too 1994) Kparev too Ukan were the kickoff grouping to displace to Ngokugh colina piece Tongov, Ikyurav, Nongov too Turan moved to Barakur, Womondo too Ityoughkyegh hills with Masev, Iharev, Ugondo too Shitire moving to Ibinda hills. Though archaeological studies take away hold confirmed the Tiv settlement of these hills.
The Tiv spread from these hills over the Benue plains was propelled yesteryear a iii pronged ready on from the Chamba (referred to inwards Tiv Tradition as the Ugenyi) on the western banks of the Katsina-Ala River (at Ushongo hills), the eastern banks of the Katsina-Ala River (at Dikpo hills) too the western banks of the Donga River (at Mdema hills). The Tiv victory over the Chamba inwards these state of war enabled them to spread chop-chop with the Kunav too Gaav sections moving towards the south-west (displacing the Udam) piece Jemgbar, Ugondo too Ikyurav moved north-west (pushing the Etulo too Idoma) too Ushitire, Ukum, Iherev, Masev too Nongor moved northeast against the Jukun. Arago, Koro too Migili who were displaced to create room for the Tiv habitation of their nowadays area.
Tiv Language
Tiv linguistic communication is classified nether the the Tiv-Bantu (sub-group) of the Bantoid branch of the Benue-Congo subdivision of Niger-Congo.
Names inwards Tiv Society
In Tiv society, the twenty-four hours of the native calendar week does non thing to them inwards giving names but rather circumstances too religious expression.
Tiv human being from Benue State,Nigeria
In Africa, people sometimes deport the names of their ancestor. Shorter (1993:60) referred to such practices as “nominal reincarnation”. The bearers of such squall are believed to take away hold a rattling strong human relationship with their namesakes. Iti is squall inwards Tiv language. There are parents that give the squall “Tiv” to their children. It remains i of the cracking ancestor of the entire Tiv people. “The children so serve as the line of association
between their living fathers too the deceased” (Janzan, 1977:101). The most ancient of all names inwards Tiv gild are Aondo (God), Takuruku too Tiv. These names are oftentimes given to children. In some Tiv mythologies, Aondo (God) was the straight bodily progenitor of Tiv people who became deified. Other names associated with ancestors according to lorwuese Murkpa (an informant) are:
Terhide – manful soul parent has returned
Ngohide – woman parent has returns
Names associated with decease inwards Tiv gild are many too vary. Ku is death.
Ku kaa – Death has passed
Ku hemba – Death is greater
Ku wua – Death has killed
Ku kase – Death has surrounded
Ku yila – Death has called
Ku also – Death has taken
Kukiigh – Death has come upward to an end
Ku yange – Death has prevented
Kuyima – Death has saved
Tiv man
SOCIAL ORGANISATION AND POLITICAL STRUCTURE OF TIV SOCIETY
The social organisation of the Tiv is founded on kinship constructed yesteryear tracing descent “exclusively” through the male. The Tiv are thus a descent group, which inwards “etic” terms tin bathroom endure referred to as patrilineal. Though the
four universal features of kinship — a lengthy baby maturation time, a marital fountain creating an exclusive sexual too economical human relationship betwixt private members of the group, a gender based on partition of
labour too an incest regulation are here, Tiv kinship is unique with iii distinct forms (see Wegh 1998). These are consanguinity (kinship based on blood) affinity (kinship based on marriage) too secondary kinship
based on alternative exterior blood too marriage. The architect of the social scheme is based on the concert of tar — an surface area peopled yesteryear units of families tracing their descent to a single ancestor — too known inwards “emic”
terms after the plural cast of the ancestor’s name. In this way, Tar Tiv which is peopled yesteryear the sons of Tiv tin bathroom inwards plough endure understood as aggregating other ityar (plural of tar) each of which is known after the
plural cast of the children of Ipusu too Ichongo.
Tiv people of Benue State,Nigeria
Bohannan (1965) has identified the “principle of segmental opposition” as basic to this social structure. According to him, ityar made upward of descendants of ancestors who were brothers developed overtime into an inclusive tar (lineage) named after the plural cast of their “fathers” squall as opposed to lineage descended from to a greater extent than distant relations. The lineage scheme is the ground of the Tiv household unit of measurement as good as the pattern of settlement too the political system. Because the individual’s seat inwards gild was determined yesteryear kinship too genealogy, grouping challenge was inwards continuity, residue too co-operation. Egalitarian values too other cultural systems similar commutation matrimony too leadership based on gerontocracy were thence invaluable ingredients of this continuity, residue too cooperation.
In classical anthropological writings, the Tiv are a stateless gild characterized yesteryear the absence of a fundamental authorization supported yesteryear administrative too judicial machinery. Their political scheme is characterized yesteryear police draw too monastic enjoin maintained yesteryear elders coming together at the different levels too depths of the diverse lineages.
Tiv elder
While the chemical compound is the basic unit of measurement of the political organization, the lineage is the most elaborate. The Tiv recognize authorization inwards the roles too condition of their social order, (see Tseayo 1975) they conceptualize the
object of politics as tar soron which literally way the repair of the land. As Wegh (1998) has argued, Tar Soron is non exactly a physical activity but a social too spiritual first designed to ensure that at that spot is residue too harmony inwards the land. In the procedure of tar soron, ii councils are important. These are the Ya Council too Ityo Council.
Prof Steve Ugbah,Tiv man
Ya is the compound. Each chemical compound is named after its caput (Orya) too is administered yesteryear a council made upward of senior manful soul members of the compound. The Orya chairs this council whose responsibilities include,
the pursuit of the political, social, religious too economical good beingness of the compound. The Orya as the caput of the ya council has the responsibleness of keeping daily peace (of the compound) too settling such other disputes that arise betwixt members of the compound. In doing this he is vested with the authorization to punish too ensure compliance depending on the nature of the offense. In add-on to these responsibilities, the Orya is also vested with the powerfulness to determine sites for novel buildings, admit, entertain too expel visitors, distribute farm Earth too seat burial positions (see Wegh 1998). The Orya’s powerfulness to discharge his
responsibilities tin bathroom build or carve upward the compound. Every chemical compound caput thence tries to endure fair too house inwards administering his compound.
The Ityo Council on the other paw is supreme inwards Tiv “worldview”. No soul tin bathroom move inwards a higher seat his Ityo (or hembe Ityo ga). Ityo provides political too social context inside which a human being is known too placed inwards society. It is his patrilineage. The Ityo council called Ijir (Judgement) has funeral, religious, economical too political responsibleness which they discharge inwards accordance with tradition. Its membership representing the different
“family” or sublineages that contain the detail lineage. The council has sovereign responsibilities too its decisions are unremarkably accepted as binding on all members of the group (see Tseayo 1975).
Tiv Elder from Gboko, Benue State, Nigeria.Photo by Fr. John Tavershima Agberagba
TIV RELIGION
Tiv religious thought is hinged on iii basic concepts. These are Aondo, Tsav too Akombo — all of which move together for stability, harmony too communal good beingness (see Wegh 1998). Though Aondo is the Tiv give-and-take for God, the Tiv do non take away hold a personal human relationship with Him. As explained earlier, Aondo used to alive nearer the public but was forced to retreat into the skies after he was struck yesteryear a adult woman pounding food.
There is notwithstanding a deep acknowledgement of the paw of God (Aondo) inwards the physical setting as inwards pelting (Aondo ngu noon), thunder (Aondo ngu kumen) lightening (Aondo ngu nyiar) too Sun lite (Aondo ta yange).
According to Wegh (1998 p.42) though the human relationship betwixt the Tiv too Aondo may seem “remote” to outsiders, the Tiv acknowledge that most of the actions necessary for the existence too sustenance of life are
carried out only yesteryear God (Aondo). This public sentiment leaves the twenty-four hours to twenty-four hours regulations of relationships betwixt individuals on the i paw too betwixt individuals too the cosmos on the other paw to Tsav and Akombo.
Aver. Tiv lady from Benue is the Miss West Africa U.K. 2012
Tsav is a reference to “a cosmic potency internalized inwards human being as business office of his personality” (see Rubingh 1969). Gundu (1980) has argued that it manifests inwards people inwards iii different forms. The kickoff too most rigid form
appears similar the crown of a cock too covers the pump of the private with “claws”. The 2d is a dwarf type with no “claws”. (Kpum utsa) piece the tertiary type is a pocket-sized dot projection from the pump which gives
the possessor some awareness of the supernatural. This is called ‘ishima nomsoor’ (a man’s heart) yesteryear the Tiv. Those who possess tsav are called Mbatsav (singular is Ormbatsav) too their activities are theoretically
geared towards skillful governance (tar soron), personal comfort, safety too communal well-being. Practically however, the extent to which whatever ormbatsav tin bathroom endure beneficial to gild inwards the context of his activities is a factor of the type of tsav “growing” on his pump too detail akombo beingness manipulated at the dot inwards time. This is in all likelihood why Bohannan (1965) argues that tsav is morally neutral too tin bathroom endure deployed for either skillful or bad. If deployed for good, gild is assured of a rigid social command mechanism. On the other hand, if it is deployed for evil individuals tin bathroom endure bewitched — leading to sickness too sometimes death. Other malevolent aspects include crop failure, bad dreams, sick luck, barrenness too the like.
The tertiary basic concept inwards Tiv faith which is akombo tin bathroom endure defined as some unique mystical forces deployed to ensure a balanced too salubrious tar (community) inwards which individuals are at peace with each other too the physical components of the surround are regulated too protected from “damage”. Each kombo (singular of akombo) is represented yesteryear an emblem, which could endure whatever relic ranging from a potsherd to a carved slice of wood. Though an acceptable classification of the whole arrive at of akombo is yet to endure done here, the Tiv consider akombo inwards ii major categories. Category i is akombo a kiriki (lesser akombo) while
category ii is akombo atamen (greater akombo). Each ailment too socio-economic factor inwards gild has its kombo with total compliments of emblem too a structured procedure of “restoration” (sorun) when its foundation is undermined or violated yesteryear people who come upward into contact with it. Each kombo has its original whose specialty is inwards ensuring a feasible utilisation for the kombo inwards the community. He does this yesteryear “restoring” (sorun) the kombo’s equilibrium if too when it is violated, thus, neutralising the harm that would otherwise take away hold been visited on the violator or fifty-fifty the whole community as the instance may be.
Tiv people
FUNERAL RITES
According to informants, the life of every human beingness inwards the visible public has an end. Ku (death) is the gateway to move inwards the invisible public of spirits too ancestors. The lossof physical presence oftentimes makes decease rattling sorrowful. Zahan (1979:36) noted that decease tends to generate religious feeling and it is the unconscious foundation of philosophical reflection. We take away hold Ku dedoo – skillful decease too Ku ubo – bad death. The old goes with total funeral rites dissimilar the latter category.
Funeral rites start with advance message to Takuruku (great ancestor of Tiv people) using musical instruments called Idyer or Ilu. The cracking ancestor is usually informed of the decease too the demand to hold off too have the soul inwards the ancestral public (Beba TaVer, an informant).
On the twenty-four hours of burial, the body of the deceased is washed yesteryear elderly women to enable the soul to larn into the spirit public rattling neatly too good dressed, to endure received inwards the world. The body is so covered with traditional cloths similar Anger,Tugudu, or Gbagir andno coffin was used (Iortyom, 2001:48). Under normal circumstances, the corpse would non remain to a greater extent than than twenty-four hours .In every traditional burial of the Tiv people at that spot is Ku orun – discussing death. The aim is to know the sweat of death. This is unremarkably done yesteryear the elders of a given community sometimes comprising both the Ityo (council of elders) and Igba (matrilineage) depending on the situation. It is a cast of sentence on the nature of the deceased life
and how it affected others. If non killed yesteryear identified soul or group, he may kill himself yesteryear using Tsav (spiritual talent) wrongly. The elders inwards the inwards a higher seat cases warn relations nearly the danger of next the same fate as the deceased, too to maintain the checks too balances inwards the community.
In some areas inside Tivland, the corpse is buried with household utensils, clothing, too formerly, one’s servants so as to proceed to utilisation them inwards afterlife; or spirit world. Those who overstep away through suicide or are drowned inwards the river, or take away hold swollen tum at decease are non given the same or total burial rites (Pinga Abiam, an informant from Mbakor)
Tiv people playing their traditional musical instruments
Besides, the Tiv people believe inwards raising the decease after burial. The kickoff nighttime after burial mbatsav (communion of spirits of mbatsav) usually brings out the decease soul to endure judged. H5N1 wicked human being could endure tortured too cutting into pieces piece a rattling skillful human being who had lived a moral life becomes an ancestor. For a wicked man, the person’s penalization may extend to members of his household unit of measurement who are living on earth. It may endure inwards the terms of poor harvest, lack of prosperity, pre-mature death. In some cases, a person
who was dainty to others is good treated too sometimes kept inwards a detail seat to endure continually fattened (Torkula, 2001:51).
The Tiv thought of resurrection or raising the dead is similar to that of Akamba people. Mbiti (9171:157) pointed out that “In add-on to belief inwards the continuation of life, the Akamba believe also that people ascension over again from the death”. The skillful people inwards Tivreligion become ancestors. The ancestors are invisibly part of Tar and the family. Downes (1977:92) was probably correct with his conviction that Tiv concept of Tar,consists of the visible territory too its unseen part. The living too the dead are linked. Even the human household unit of measurement consists of the living too the death.
Tiv cultural troupe performing their traditional girinya dance
Tiv Music too Communication
Girinya ritual trip the lite fantastic theater of the Tiv people of Nigeria. Girinya is performed at ii different levels: the social too the ritual. As a ritual dance, performed to honour departed or fallen warriors, Girinya is richer too to a greater extent than encompassing. Out of Girinya the Tiv forthwith take away hold Iwanger or Wanger trip the lite fantastic too Swange(https://docs.google.com/viewer?a=v&q=cache:UUHhQK5yq0kJ:www.ijih.org/fileDown.down%3FfilePath%3D3/dtl/9a29f70f-c7a5-48e9-a02b-049e7a2994ac%26fileName%3D3-2.pdf%26contentType%3DvolumeDtl%26downFileId%3D32+&hl=en&gl=gh&pid=bl&srcid=ADGEEShZC4LffYdm8ufpdKaXA0WiefLN1Ui2JBF4hCkzoJIRqVPOb3K3HGjIOPJsx-_GEzXO_tmJvLqDDCuRrbWf3DS8kJ_KUNFgehs-2-KyUz53hREORBuXOQVOhJ6qQMYaeeMMGPG6&sig=AHIEtbRLRpty1pA00uYURsA6F8Pz2hemfg)
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Locally made musical instruments were traditionally used for political too ceremonial communication. The key instruments follow/
Kakaki
This is an musical instrument used to convey specials messages to the people of the community, such messages as the newborn kid of the King, his naming ceremony, the crowning of a novel king, to gather people together during the matrimony ceremony of the manful soul monarch too the king’s son’s matrimony ceremony. This musical instrument was used to convey all the messages to the people to get together at the foursquare for the ceremony, as good as when at that spot is an enemy ready on on the community, a warning audio of the Kakaki is blown to warning those whom tin bathroom defend the gild too every citizen to endure alert.
Ceremonial gong too stick, Tiv people (Nigeria), c.1960 (iron, paint, forest & leather)
Ilyu
A lite wooden instrument, it was used to overstep messages to the people of the village, in all likelihood for the invitation of the people for a detail coming together of the elders at the king’s palace or for the people to gather at the marketplace foursquare for a message from or yesteryear the king.it is forthwith used as an musical instrument to signal the decease of someone.
Indyer
A heavy wooden musical instrument carved out of mahogany trunk. It is used especially during festivals of masquerades, yam festivals with music to overstep messages for the ceremonies, celebration of skillful harvest for the year.
Akya
It is used together with Agbande (drums) combined with Ageda at festivals to overstep a message across to the people for a telephone band for theAdiguve
It’s an musical instrument similar a violin, used for music too dances inwards conjunction with Agbande (Agbande) at festivals too trip the lite fantastic occasions, sometimes to denote the decease of a leader or an elderberry of the community, during this menstruum it is played sorrowfully for the mourning of the dead, most fourth dimension it is played funerals.
Gbande
Agbande (plural), a ready of crafted wooden musical musical instrument used to compliment agbande at festivals, this is especially large too it is played yesteryear the immature men of the community, the special drum beats communicates special messages too music for the festivals to come upward too during the festivals, for instance, signifies a violet occasions such as the coronation too funeral.
Ortindin (Ortyom)-Messenger
Usually he is chosen yesteryear the elders of the community to do errands for the elders too the leader of the community. He is sent out to the heads of the neighbouring families for a crucial coming together at the caput of all the leaders of the community.
Kolugh ku Bua-Cow Horn
This is an musical instrument made out of moo-cow horns, similar inwards my community, at that spot are farmers' associations that utilisation this musical instrument when they take away hold task to do, in all likelihood they are invite to create ridges on a slice of land, the Public Relations Officer (PRO) of the association volition utilisation this medium to wake upward the members for the move they take away hold for that day.
Indigenous communication is non only vertical, from the rulers to the subjects, it is also horizontal. Individuals communicate with gild through physical too metaphysical means. H5N1 farm owner, for example, may mountain a charm conspicuously on his farm inwards monastic enjoin to stress private ownership too to scare off human intruders.
The fearfulness of herbalists too witches influences social behaviour considerably.
Rainmakers communicate their powerfulness to disrupt events through diverse psychological means. Village sectors inwards Africa communicate mostly via the market-place of ideas contributed yesteryear traditional religion, observances, divination, mythology, age-grades, the chiefs courts, the elder's square, undercover too championship societies, the hamlet marketplace square, the hamlet drum(gbande) men, indeed the total experiences of the villager inwards his environment.
Unlike the majority media, access to the native media is culturally determined too non economic. Only the selected grouping of immature men or the elders tin bathroom disseminate data generally. The immature only disseminate full general data nearly events too the social welfare of their communities using the media mentioned above.
The Tiv people of Benue province silent practise some of this traditional scheme of communication, using the KAKAIS, AGBANDE, INDYER, ADIGUVE too ILYU etc., nevertheless the increment inwards the western public media is threatening the cultural communication system.
Many of the communities inwards Benue province silent utilisation these instruments to convey messages to the people of their community, too it is helping a cracking deal, since at that spot is a linguistic communication barrier to the people with the introduction of the western public way of communication, using the western linguistic communication (English) to convey information.
The Nature of Tiv Traditional Marriage
Tiv society, matrimony is the discernable too most encompassing reality of life. It is something of sacred obligation too whatever adult that refuses to wed is seen yesteryear the gild as either cursed or abnormal. Marriage beingness a social establishment has societal values, most of which are the socio-economic too religio-political values.
Tiv people consider whatever gesture or favor done to parents-in-law as business office of kem (dowry) too could e'er say that kem kwase ngu been shie mon ga (the dowry cannot endure paid at once). Marriage inwards this context is therefore, a community affair which involves a long menstruum of preparations. The bride is chosen yesteryear members of the household unit of measurement based on moral standard, hard work, too flat of obedience, politeness too honesty of the human being involved. Sometimes, the alternative of a lady for matrimony is done considering her background or household unit of measurement lineage of the lady inwards question. This is why a Tiv human being would tell a soul looking for a adult woman to marry, “go too wed from so too so family” or vice versa because “so too so household unit of measurement is good.” The Tiv soul has a conviction that if such a lady is non from a disciplined habitation or skillful family, she could endure a occupation to her
husband too the gild where she is married at large. Other people also limited the fearfulness that the offspring’s of such an undisciplined adult woman powerfulness innovate the cistron of wickedness inwards their community or family. This makes the Tiv people to endure inquisitive too selective inwards choosing a seat too household unit of measurement to wed a adult woman since matrimony is a serious commitment.
Even inwards the instance of divorce where a adult woman is abandoned to remain on her own, she is silent called yesteryear her old husband’s name. And if she eventually dies, her remains are buried inwards the chemical compound of the old husband, especially when at that spot are children born inwards the old husband. Before the coming of Christianity too Western Civilization, people cherished polygamous marriage. But with the tide of socio-cultural alter brought nearly yesteryear cultural integration, most Tiv people forthwith prefer monogamous matrimony to a polygamous one. Even though the traditional Tiv people sentiment polygamous matrimony as to a greater extent than appropriate because of their belief that a man’s prestige is measured according to the number of wives, children too farms, which he has. Yet, due to Christianity too modernization contemporary Tiv people are made to consider polygamy as an archaic way of life that is worthy of renunciation. These facts accounts for the occupation involving different forms of matrimony inwards contemporary Tiv society.
Tiv people
Types of Tiv Marriage
There are many types of matrimony inwards Tiv society. These forms of matrimony are products of the kickoff scheme of
marriage introduced inwards Tiv gild but were after abolished yesteryear the colonial masters. The Tiv refer to this type of matrimony as “Exchange marriage” (Wegh, 1994:18.)
Exchange (Yamshe) Marriage
The give-and-take “Yamshe” literally means, “Buying yesteryear the eye, (Wegh, 1994:18-20). In the commutation marriage
context, this emphasizes the importance of having a blood-sister with which i could create an commutation for the blood-sister of some other distant beau Tiv human being as a wife. This commutation results inwards both men getting married at the same time, inwards the same way too having married adult man at the same time. The blood-sister used inwards exchange
marriage must endure the i assigned to the human being that is using her inwards commutation matrimony for his ain wife. This
system of matrimony whereby a human being used his ain blood-sister inwards commutation with other distant beau Tiv man’s
blood-sister as a married adult woman was called “kwase u ishe yamem” (trade yesteryear barter).
Exchange matrimony (Yamshe) inwards traditional Tiv gild was the kickoff too fundamental cast of marriage. It did
not involve dowry, but rather, the matrimony was based on mutual understanding betwixt the ii families. The
essence of commutation matrimony was to foster continuity of the household unit of measurement lineage. By its rattling principle, exchange
marriage terminates if i of the commutation sis fails to create children. In such a instance the parties involved
agreed to portion the children of the i that is productive too the commutation matrimony continues. But inwards a province of affairs where yesteryear the adult woman that produces children are reluctant to portion her children every bit with unproductive adult woman used inwards commutation with her, the matrimony terminates automatically.
The commutation of matrimony scheme as before stated was aimed at filling the gap or vacuum created yesteryear commutation of both sisters inwards the ii families. It is worthy to banker's bill that fifty-fifty though no much stuff benefits were enjoyed inwards commutation matrimony system; yet, it contributed inwards a way yesteryear uplifting the dignity of women inwards Tiv gild due to the rights acquired yesteryear their children raised during such marriage. This scheme of matrimony has divergent effects on Tiv household unit of measurement scheme too was after abolished yesteryear the British colonialists inwards 1939 Makar, 1975:28). As the proverb goes, when i door closes, some other is opened, so also did the collapse of (exchange matrimony system) (Yamshe) which gave ascension to kem (Bride-price matrimony system) inwards Tiv society.
Bride-Price Marriage (Kem)
The give-and-take “kem” inwards Tiv linguistic communication literally way “little-by-little”, or “bit-by-bit”, “acquisition”, “addition”,
“continuous multiplication of whatever i is doing either on the farm, fiscal enterprise or becoming
increasingly knowledgeable (Wegh, 19994:28). Kem (bride-Wealth) was a cast of matrimony based on the
declaration of the consent of the bride too groom. This began when a human being stated to create an overture for
marriage. He was expected to offering gifts to the prospective mother in law similar a hoe, necklace, dish, common salt and
money. Whilst he also gave presents, especially a slice of cloth to his father-in-law to necktie circular his waist as an indication that he is seeking an approving from the prospective father-in-law to wed his daughter. Other
relations, especially the eldest fellow member of the household unit of measurement was every bit offered stuff gifts to create him facilitate the matrimony negotiations too to give his terminal approval.
Tiv couple,Benue State
One thing that should endure noted hither is that kem (bride-price marriage) was less coin involving inwards pre-colonial times. The ideal of using stuff things similar coin too other related gifts mentioned inwards a higher seat was a superimposed exercise on Tiv people yesteryear the British colonialists. Since so the exercise degenerated into a
materialistic disposition in Tiv society, especially inwards matters to dowry (Ushe, 2007:48). The effects of these
changes on Tiv matrimony scheme are that many forms of matrimony were introduced into Tiv Earth too today most Tiv youths appear for alternatives since kem (bride wealth) is sky-rocketing day-in day-out. This fiscal too stuff increment inwards kem (bride-price marriage) coupled with the other difficulties involved inwards resettlement of divorced couples has actually larn inwards a heavy burden for people willing to larn married inwards contemporary Tiv society. Consequently, some people prefer to indulge inwards some other cast of matrimony scheme know as (kwase uyevese amin) elopement marriage.
Elopement Marriage (Kwase U Yevese Amin)
Elopement matrimony is i of the commonest practices of getting married inwards Tiv gild (Akor Shagher, 2003). It is so pronounced because people observe it piece of cake to take away hold a married adult woman without going through the rigors of kem (dowry Payment (Faasema Danis, 2002). Elopement matrimony tin bathroom endure inwards ii ways: first, yesteryear running away with a adult woman when the human being is unable to consummate the necessary matrimony rites. And second, when a immature soul captured a immature adult woman as his married adult woman without paying dowry. This cast of matrimony is non so mutual inwards Tiv society. It was the scheme of matrimony practiced inwards pre-colonial Tiv society, especially yesteryear the lords too warriors who could compel whatever beautified lady of their ain alternative to wed them. Sometimes, immature people who establish matrimony hard but had strong household unit of measurement members were able to wed in this way for them.
This was done yesteryear capturing a adult woman of their alternative when she was on her way either to the marketplace foursquare or farm or river to fetch H2O or whatever other place. The suitor sets an ambush with his friends or some of his
relations to kidnap the lady inwards interrogation as a married adult woman for him. However, with the advent of modernization and
cultural integration, Tiv gild has experienced socio-cultural changes, especially inwards matters regarding matrimony practices. Today most Tiv youths too fifty-fifty adult no longer choose this cast of marriage. Marriage yesteryear capture inwards contemporary Tiv gild has move a barbaric cast of conduct because it is viewed or interpreted as an abuse of the brides consent (Shikanyi Ushe, 2005). This is why it is mostly referred to as “kwase u eren sha mkiir” (marriage yesteryear conquest or force).
Even though matrimony yesteryear capture seems to endure an unacceptable exercise inwards modern Tiv society, promiscuous acts sometimes atomic number 82 to it, especially when ii persons are caught inwards the rattling acts of fumigation or adultery. This is fifty-fifty worse when an single immature adult woman gives nativity to a bustard kid inwards her father’s house. She is forced to wed anybody chosen yesteryear her parents or household unit of measurement relations without her ain consent. This was done to curtail the reoccurrence of this ugly deed too to serve as a different to other immature ladies inwards Tiv society. The Tivs attach cracking importance to matrimony too for a lady to know a human being or intermission her virginity without whatever legitimate married adult man is a serious criminal offense that involves drastic actions yesteryear her society. (Nor Bem, 2004).
In most cases, the human being involved is asked to untie the virginal cowry or pay coin for breaking the virginity of the lady if he refuses to wed her as the instance may be. Sometime, both of them (the man child too girl) are forced yesteryear the gild to wed themselves. This explains how Tiv gild upholds inwards high esteem its cultural values, especially virginity. The most complex instance that leads to the inwards a higher seat cast of matrimony is when a lady is caught inwards an deed of adultery with a man. In which case, if the married adult man of the adult woman rejects her as his wife, then, the human being caught inwards the deed of adultery is sometimes compelled to wed the adult woman as his legitimate married adult woman hitherto, or alternatively, the human being could endure asked to pay a required amount as restitution for the damages done to the married adult man of the adult woman too the family. These practices are no longer respected yesteryear Tiv people due to advent of western civilization.
Leverage Marriage (Kwase U Toon)
Leverage or inheritance matrimony is the cast of matrimony whereby a blood relation of the deceased husband
inherits all the properties including the wife. Sometime, the deceased boy is asked to inherit the married adult woman if the manful soul parent was a polygamist. The essence of this scheme of matrimony was to choose aid of the widow emotionally too other wise. It was also meant to heighten to a greater extent than children for too on behalf of a deceased brother, manful soul parent or kin as the instance may be. One of import thing to choose banker's bill hither is that, matrimony yesteryear inheritance was mostly practiced inwards precolonial Tiv society. And the exercise so was borrowed from Tiv neighboring ethnic groups such as Udam people (Cross- River States), Igbo, amid others, which may take away hold perhaps, imported it from the Hebrews as stated inwards Deuteronomy 25:5-6:
If brothers dwell together too i of them dies leaving no child, his married adult woman shall non endure allowed to wed exterior the household unit of measurement to stranger. But his blood brother shall inherit her too heighten children for the deceased brother… However, if the deceased blood brother has children, so the blood brother should choose aid of them.
Though leverage matrimony was an injunction given yesteryear God, it was an imposed practiced on Tiv people and
because of the numerous effects it has on Tiv society, most Tiv youths too adults no longer choose the
authenticity of such a practice. Many Tiv people are of the belief that leverage or inheritance matrimony does
more harm to Tiv civilisation than good. Some Tiv people fifty-fifty interrogation the legality of leverage matrimony yesteryear squall for the next question: tin bathroom a dead human being give nativity to a child? If non so, how tin bathroom a kid born after the deceased: soul endure named after him; rather than his/her biological father? Can the widow inherited allowed the human being to wed his ain wife?
All these are legitimate interrogation that could be asked yesteryear whatever thoughtful individuals, too such take away hold been the
problems associated with inheritance marriage. It becomes fifty-fifty to a greater extent than misfortunate inwards cases whereby certainly men destination upward non marrying their wives too at the same fourth dimension non having their ain children. Due to all these facts,
contemporary Tiv gild frowns seriously at this sort of marriage. Most Tiv sons too daughters consider this scheme of matrimony as ancient, thereby, has no regard for it.
Marriage By Self-Imposition (Kwase U Nyoron)
Marriage yesteryear self-imposition is the most shameful from of matrimony inwards Tiv society. It was the cast of marriage
practiced inwards pre-colonial times, especially yesteryear people who were considered as agbenga ior (those lacking in
morals). Whenever such people were greeted Or nyor kwase (an immoral human being who marries yesteryear self imposition), he would respond shamefully, kpa mfa kwagh u meren yo (but I know what I am doing). The way Tiv gild used to appear at people of this sort indicated how the gild frowns at matrimony yesteryear self-imposition (kwase u nyoron).
Tiv woman
Today, most Tiv people consider this cast of matrimony non as completely useless as conceived inwards pre-colonial Tiv
society. Many move inwards into it as a way of inwardness or ameliorate still, enhancing their economical condition inwards life.
Though self imposition, the human being inwards interrogation completely avoids his habitation or household unit of measurement too pack into the resident of the woman. Yet some Tiv people silent consider this cast of matrimony as a skillful one. Whatever stuff benefits i derives from matrimony yesteryear self-imposition, thing nosotros must deport inwards heed is that the Tiv people frowns at it too those who imposed themselves on women inwards the squall of this cast of matrimony are exactly considered to endure non serious.
Marriage yesteryear Convenience (Kwase USha Ime Mnger)
Marriage yesteryear convenience was non mutual inwards pre-colonial Tiv society. It was the cast of matrimony contracted at convenience of the couples themselves. Marriage yesteryear continence (kwase u sha ime mnger) was usually arranged when a soul felt that he/she has no body to choose skillful aid of him or her. In such a case, he/she may create upward one's heed to wed a soul of his or her type for convenience sake. In most cases, a widow or widower who has nobody to choose skillful aid of him or her but needs assistance may create upward one's heed to wed a human being or adult woman of his or her ain alternative without payment of dowry. This cast of matrimony was based on mutual understanding betwixt the ii adults involved.
Tiv women engaged inwards traditional trip the lite fantastic rehearsals
Even today, this cast of matrimony is silent inwards practice. But i fascinating thing to know hither is that, as against
the Tiv civilisation of burring the dead adult woman inwards her husband’s home, a adult woman who entered into matrimony by
convenience, was taken to her ain father’s habitation at decease for burial, especially if the husband’s people are non buoyant plenty to give her benefiting funeral rites. Despite the repercussions involve inwards matrimony by
convenience, many Tiv elders, widows too widowers prefer it since it does non involve whatever payment of dowry.
Marriage Arrangement In Tiv Society
In Tiv society, organisation for matrimony is elaborate. Certain qualities are expected of a human being or adult woman before marriage. These include skillful morals, respect, honesty, skillful household unit of measurement background, alongside others. H5N1 would-be married adult woman is usually approved yesteryear the community. In pre-colonial Tiv society, a human being searching for a lady to wed was oftentimes directed to a immature adult woman known to take away hold possessed such qualities as numerated above. Thus, he may endure told “go to so too so person’s household unit of measurement too wed his daughter. She is non pretty but has skillful character”. Even inwards contemporary Tiv society, nobody intends to wed a lady that is non approved yesteryear the society. There are few exceptional cases whereby some Tiv people create upward one's heed on their ain to wed a lady without the approving of other people inwards their families.
The arrangements for matrimony inwards Tiv gild begins with the introduction, after which the suitor is expected to assist the parents of the lady inwards farming. This is done to present the parents-in-law whether he tin bathroom choose aid of their immature adult woman too assist them when the demand arises for him to do so. Sometimes, the parents powerfulness create upward one's heed to give their immature adult woman to the suitor after he has farmed for them, as was the instance inwards pre-colonial times.
After the introduction, comes the bride toll (kem kwase) on the twenty-four hours the parents, relative too children are
expected to gather to perform all the matrimony rituals such as: ikyundi I orya (money for the caput of the
household or family), ikondo I ter kem (the cloth of the prospective father-in-laws), a toon a taav (money for
tobacco), a suwa a tondom a (money for silencing of the noisy youths), adzenga a kem (the amount of the bride price), alongside others. Also, certainly things are provided for the mother-in-laws (ungo mba kemv) for the completion of the bride price. These include soft drink, bags of salt, ruddy oil, necklace for the prospective woman parent in-law, pig too the like. The suitor provided all the inwards a higher seat mentioned things through an intermediary (or suur kwase). After the bride-price (kem kwase), the lady is given to the suitor as his married adult woman too some delegates, especially adult woman were chosen to accompany them to the household unit of measurement house of the groom. To herald their arrival a vocal is announced (angwe yoon) yesteryear i of the husband’s relations saying:
"Angwe kpeee, angwe, ka u ana? Ka angwe u via, via, angwe ye nyam, nyam, nyam, ikaa I ruam, Angwe kaa kpagba! Kpagba kpagha!! H5N1 nosotros lelelee!!!"
This is translated as:
Here is the breaking news, whose tidings is it? It is the tidings of Mr. so too so. This tidings involves heavy feasting with meant. It is matrimony of a novel wife, the i who is to create nutrient for her married adult man too his people. The tidings vibrates sonorously! Sonorously!! Sonorously!!! What a wonderful event, permit the joy spread non-stop (Ubwa Uura, 1980).
With this announcement, other relatives too good wishers who are waiting for the arrival of the novel married adult woman (kwase Uhe) responded to the heralded vocal with appropriate cries too dance. They opened upward the celebration of the arrival of the novel married adult woman with the mockery vocal of bachelors too their insatiable eating habits inwards monastic enjoin to spur other bachelor into matrimony as follows:
"Or u kwa hemba ye na a hungwa pepe I gbaan iyough me ya! Or u kwa hemba yam, a hunga pepe, pepe nahan a gbaar agbo ve! Or u kwa ye nyi? H5N1 gbagh agho ve!!'
This is translated as:
The bachelor eats to a greater extent than than married people. He complains of hunger rattling early on inwards the morning time too asks for
roasted water-yam. The bachelors swallow a lot. Early inwards the morning time he roasted water-yam himself. (Ayomkaa Dura, 2003).
On hearing this vocal of challenge, the groom who is leaving the bachelorhood so would slaughter a chicken, goat, pig or fifty-fifty a moo-cow for the matrimony celebration, depending on his fiscal strength. This celebration inwards honors of a newly married adult woman is called kwase u kuham (Ushe, Oral interview July, 1997). H5N1 twenty-four hours after the celebration, the novel married adult woman is brought out too introduced to the caput of the household (or-ya), who explained to her the regulations of the family. This is usually done inwards society of elderly married adult woman inwards the household unit of measurement after which the novel married adult woman begins to send out her marital responsibilities inside too exterior the community.
Tiv human being weaving Tiv traditional ange cloth
Source:http://www.stclements.edu/grad/gradtork.pdf
http://www.ijsst.com/issue/386.pdf
Most of the language's Nigerian speakers are establish inwards Benue State of Nigeria. The linguistic communication is also widely spoken inwards the Nigerian States of Plateau, Taraba, Nasarawa as good as the FCT Abuja. It is business office of the Southern Bantoid Tivoid family, a branch of Benue-Congo too ultimately of the Niger-Congo phylum. In precolonial times, the Hausa ethnic grouping referred to the Tiv 'Munchi' a term non accepted yesteryear Tiv people. They depend on agricultural create for commerce too life.
The Tiv people from the middle-belt part of Nigeria inwards West Africa tin bathroom endure establish along Latitude 6 degrees xxx minutes to 8 degrees North too Longitude 8 degrees to 10 degrees East of the equator. The Tiv people are said to take away hold originated from south-central Africa, with over 20 generations recorded from Tiv himself to the present.
Traditional weaving is an of import cottage manufacture amid Tiv speaking people of Benue State. It is i of the enterprises inwards the province that is passed from i generation to some other too many of those who are engaged inwards it inherited it as household unit of measurement business.Over the years, original weavers take away hold produced vivid too pop designs that take away hold earned the province as a notable centre for such stuff inwards the country.
The manufacture has blossomed dramatically amid the people especially these days when many occasions demanding traditional attires are on the increase, thus increasing its marketplace share. Most notable amid the fabrics are Anger (the stenciled stripped dark too white attire). There are many other types too each of them is designed specifically for an occasion. There is Tugudu, which is used for burying the dead, Ivvavtyo, solely used yesteryear women.The other brands of fabrics are Lishi, Gbev-whaa, Godo, Gurugu, Chado, Deremen too Gbagir. Patronage of the products comes mainly from private individuals too sometime government. The technique of weaving depends on a unproblematic technology scientific discipline that is piece of cake but efficient for its needs too does non choose to a greater extent than than i soul to weave, dye too bundle for sale. It is a highly respected manufacture which has created a local economic scheme for the people. Although the clothes are forthwith done inwards the cities similar Makurdi, the Benue State upper-case missive of the alphabet for piece of cake accessibility yesteryear lovers of the native fabric, the traditional Tiv settlements remain of import places where trading choose seat because many buyers believe the best qualities are the ones made inwards these communities.
Although fourth dimension has obscured the exact dates of the landmarks that create Tiv history, colonial historians made efforts to tally times with significant events that create the history of a nation factual. For example, evangelists take away hold revealed that the migration of Tiv from the southern business office of Central Africa began about 1800.By 1850 Tiv descendants were seen inwards large numbers inwards the due south of what nosotros forthwith know as River Benue. The Tiv people are inwards every province of the world, but mainly inwards Benue, Taraba, Nassarawa too Plateau State inwards Nigeria, West Africa. The Tiv, who are mostly agrarian farmers numbered to a greater extent than than 2,2m inwards the 1991 census. Their linguistic communication is also Tiv and, fifty-fifty though the states mentioned inwards a higher seat are ruled yesteryear political province governors, their paramount ruler is the Tor Tiv.
Tiv people
Tiv are speakers of a "Bantu related language´. Their early on history is covered yesteryear iii theories of origin. These are the Creation, Bantu too Family theories of origin. The outline of the Tiv Creation theory attributes the creation of the public (tar) to God (Aondo). In Tiv mythology,Aondo (God) had created the public too settled closer to it until He was hitting with a pestle yesteryear a adult woman who was pounding food. In response, He moved into the skies (kwav Aondo), which are his nowadays abode. Though at that spot are different versions of the creation theory, too at that spot does non seem to endure whatever detail sequence inwards the creation process, inwards at least, i version, Takuruku rather than Aondo is argued to take away hold been responsible for creation. In all the versions however,Swem is identified as the "place´ of "creation´.
The second province that Tiv`s are from Bantu part too according to R. C. Abraham’s move “The Tiv People” inwards 1933, he gave evidence of threescore vii (67) give-and-take listing showing “similarities” betwixt Tiv linguistic communication too the linguistic communication of “Bantu Nyanza” inwards nowadays twenty-four hours Malawi.
Additional evidence of the “Bantoid” beginning of the Tiv was provided yesteryear Abraham inwards the cast of shared traits inwards dance, physique too worship with other fundamental African groups.
Oral traditions also traces the beginning of all “Tiv people” to i man, thus members of a “single family”.
Tiv is identified inwards some versions of this theory as manful soul parent of all Tiv people piece inwards other versions, it is either Takuruku, Anyamazenga, Karagbe, Shon, Gbe, Akem or Awange who is the founding father. Whoever the founding manful soul parent was, the genealogy of the grouping is hinged on ii of his children. These are Ichongoa too Ipusu. While Ichongo (the older of the two) begot Gondo, Ikyura, Nongo, Ihar, Mase too Turan. Ipusu begot Shitire, Kum too Kpar. There is a dispute as to the seat of Tongo for piece Makar (1975) too (1994) argues that he was begotten yesteryear Ipusu, Akiga (1933) places him improbably as a boy to both Ipusu too Ichongo. All Tiv today are descended from these 10 (10) children through whom they are linked to the Tiv household unit of measurement tree.
In Tiv “worldview” their earliest dot of beginning as acknowledged inwards traditions is Swem. Though its exact location is silent a thing of debate, 16th century AD appointment derived from the written report of Tiv genealogy has been
argued for its settlement yesteryear Orkar (1979). For reasons of over population (see Akiga 1933, Gbor 1974 too 1978) the Tiv left Swem too spread inwards streams of the hills of due south eastern Tivland from where they further
spread into the middle Benue valley.
According to Makar (1975 too 1994) Kparev too Ukan were the kickoff grouping to displace to Ngokugh colina piece Tongov, Ikyurav, Nongov too Turan moved to Barakur, Womondo too Ityoughkyegh hills with Masev, Iharev, Ugondo too Shitire moving to Ibinda hills. Though archaeological studies take away hold confirmed the Tiv settlement of these hills.
Mima Ikyor is an NMVA winning creative soul inwards Nigeria,she is Tiv from Benue,The stuff she is rocking is known as ''ANGE'' ,It is a rattling special cloth from Benue State amid the Tiv people.
The Tiv spread from these hills over the Benue plains was propelled yesteryear a iii pronged ready on from the Chamba (referred to inwards Tiv Tradition as the Ugenyi) on the western banks of the Katsina-Ala River (at Ushongo hills), the eastern banks of the Katsina-Ala River (at Dikpo hills) too the western banks of the Donga River (at Mdema hills). The Tiv victory over the Chamba inwards these state of war enabled them to spread chop-chop with the Kunav too Gaav sections moving towards the south-west (displacing the Udam) piece Jemgbar, Ugondo too Ikyurav moved north-west (pushing the Etulo too Idoma) too Ushitire, Ukum, Iherev, Masev too Nongor moved northeast against the Jukun. Arago, Koro too Migili who were displaced to create room for the Tiv habitation of their nowadays area.
Tiv Language
Tiv linguistic communication is classified nether the the Tiv-Bantu (sub-group) of the Bantoid branch of the Benue-Congo subdivision of Niger-Congo.
Names inwards Tiv Society
In Tiv society, the twenty-four hours of the native calendar week does non thing to them inwards giving names but rather circumstances too religious expression.
Tiv human being from Benue State,Nigeria
In Africa, people sometimes deport the names of their ancestor. Shorter (1993:60) referred to such practices as “nominal reincarnation”. The bearers of such squall are believed to take away hold a rattling strong human relationship with their namesakes. Iti is squall inwards Tiv language. There are parents that give the squall “Tiv” to their children. It remains i of the cracking ancestor of the entire Tiv people. “The children so serve as the line of association
between their living fathers too the deceased” (Janzan, 1977:101). The most ancient of all names inwards Tiv gild are Aondo (God), Takuruku too Tiv. These names are oftentimes given to children. In some Tiv mythologies, Aondo (God) was the straight bodily progenitor of Tiv people who became deified. Other names associated with ancestors according to lorwuese Murkpa (an informant) are:
Terhide – manful soul parent has returned
Ngohide – woman parent has returns
Names associated with decease inwards Tiv gild are many too vary. Ku is death.
Ku kaa – Death has passed
Ku hemba – Death is greater
Ku wua – Death has killed
Ku kase – Death has surrounded
Ku yila – Death has called
Ku also – Death has taken
Kukiigh – Death has come upward to an end
Ku yange – Death has prevented
Kuyima – Death has saved
SOCIAL ORGANISATION AND POLITICAL STRUCTURE OF TIV SOCIETY
The social organisation of the Tiv is founded on kinship constructed yesteryear tracing descent “exclusively” through the male. The Tiv are thus a descent group, which inwards “etic” terms tin bathroom endure referred to as patrilineal. Though the
four universal features of kinship — a lengthy baby maturation time, a marital fountain creating an exclusive sexual too economical human relationship betwixt private members of the group, a gender based on partition of
labour too an incest regulation are here, Tiv kinship is unique with iii distinct forms (see Wegh 1998). These are consanguinity (kinship based on blood) affinity (kinship based on marriage) too secondary kinship
based on alternative exterior blood too marriage. The architect of the social scheme is based on the concert of tar — an surface area peopled yesteryear units of families tracing their descent to a single ancestor — too known inwards “emic”
terms after the plural cast of the ancestor’s name. In this way, Tar Tiv which is peopled yesteryear the sons of Tiv tin bathroom inwards plough endure understood as aggregating other ityar (plural of tar) each of which is known after the
plural cast of the children of Ipusu too Ichongo.
Tiv people of Benue State,Nigeria
Bohannan (1965) has identified the “principle of segmental opposition” as basic to this social structure. According to him, ityar made upward of descendants of ancestors who were brothers developed overtime into an inclusive tar (lineage) named after the plural cast of their “fathers” squall as opposed to lineage descended from to a greater extent than distant relations. The lineage scheme is the ground of the Tiv household unit of measurement as good as the pattern of settlement too the political system. Because the individual’s seat inwards gild was determined yesteryear kinship too genealogy, grouping challenge was inwards continuity, residue too co-operation. Egalitarian values too other cultural systems similar commutation matrimony too leadership based on gerontocracy were thence invaluable ingredients of this continuity, residue too cooperation.
In classical anthropological writings, the Tiv are a stateless gild characterized yesteryear the absence of a fundamental authorization supported yesteryear administrative too judicial machinery. Their political scheme is characterized yesteryear police draw too monastic enjoin maintained yesteryear elders coming together at the different levels too depths of the diverse lineages.
While the chemical compound is the basic unit of measurement of the political organization, the lineage is the most elaborate. The Tiv recognize authorization inwards the roles too condition of their social order, (see Tseayo 1975) they conceptualize the
object of politics as tar soron which literally way the repair of the land. As Wegh (1998) has argued, Tar Soron is non exactly a physical activity but a social too spiritual first designed to ensure that at that spot is residue too harmony inwards the land. In the procedure of tar soron, ii councils are important. These are the Ya Council too Ityo Council.
Ya is the compound. Each chemical compound is named after its caput (Orya) too is administered yesteryear a council made upward of senior manful soul members of the compound. The Orya chairs this council whose responsibilities include,
the pursuit of the political, social, religious too economical good beingness of the compound. The Orya as the caput of the ya council has the responsibleness of keeping daily peace (of the compound) too settling such other disputes that arise betwixt members of the compound. In doing this he is vested with the authorization to punish too ensure compliance depending on the nature of the offense. In add-on to these responsibilities, the Orya is also vested with the powerfulness to determine sites for novel buildings, admit, entertain too expel visitors, distribute farm Earth too seat burial positions (see Wegh 1998). The Orya’s powerfulness to discharge his
responsibilities tin bathroom build or carve upward the compound. Every chemical compound caput thence tries to endure fair too house inwards administering his compound.
The Ityo Council on the other paw is supreme inwards Tiv “worldview”. No soul tin bathroom move inwards a higher seat his Ityo (or hembe Ityo ga). Ityo provides political too social context inside which a human being is known too placed inwards society. It is his patrilineage. The Ityo council called Ijir (Judgement) has funeral, religious, economical too political responsibleness which they discharge inwards accordance with tradition. Its membership representing the different
“family” or sublineages that contain the detail lineage. The council has sovereign responsibilities too its decisions are unremarkably accepted as binding on all members of the group (see Tseayo 1975).
TIV RELIGION
Tiv religious thought is hinged on iii basic concepts. These are Aondo, Tsav too Akombo — all of which move together for stability, harmony too communal good beingness (see Wegh 1998). Though Aondo is the Tiv give-and-take for God, the Tiv do non take away hold a personal human relationship with Him. As explained earlier, Aondo used to alive nearer the public but was forced to retreat into the skies after he was struck yesteryear a adult woman pounding food.
There is notwithstanding a deep acknowledgement of the paw of God (Aondo) inwards the physical setting as inwards pelting (Aondo ngu noon), thunder (Aondo ngu kumen) lightening (Aondo ngu nyiar) too Sun lite (Aondo ta yange).
According to Wegh (1998 p.42) though the human relationship betwixt the Tiv too Aondo may seem “remote” to outsiders, the Tiv acknowledge that most of the actions necessary for the existence too sustenance of life are
carried out only yesteryear God (Aondo). This public sentiment leaves the twenty-four hours to twenty-four hours regulations of relationships betwixt individuals on the i paw too betwixt individuals too the cosmos on the other paw to Tsav and Akombo.
Tsav is a reference to “a cosmic potency internalized inwards human being as business office of his personality” (see Rubingh 1969). Gundu (1980) has argued that it manifests inwards people inwards iii different forms. The kickoff too most rigid form
appears similar the crown of a cock too covers the pump of the private with “claws”. The 2d is a dwarf type with no “claws”. (Kpum utsa) piece the tertiary type is a pocket-sized dot projection from the pump which gives
the possessor some awareness of the supernatural. This is called ‘ishima nomsoor’ (a man’s heart) yesteryear the Tiv. Those who possess tsav are called Mbatsav (singular is Ormbatsav) too their activities are theoretically
geared towards skillful governance (tar soron), personal comfort, safety too communal well-being. Practically however, the extent to which whatever ormbatsav tin bathroom endure beneficial to gild inwards the context of his activities is a factor of the type of tsav “growing” on his pump too detail akombo beingness manipulated at the dot inwards time. This is in all likelihood why Bohannan (1965) argues that tsav is morally neutral too tin bathroom endure deployed for either skillful or bad. If deployed for good, gild is assured of a rigid social command mechanism. On the other hand, if it is deployed for evil individuals tin bathroom endure bewitched — leading to sickness too sometimes death. Other malevolent aspects include crop failure, bad dreams, sick luck, barrenness too the like.
The tertiary basic concept inwards Tiv faith which is akombo tin bathroom endure defined as some unique mystical forces deployed to ensure a balanced too salubrious tar (community) inwards which individuals are at peace with each other too the physical components of the surround are regulated too protected from “damage”. Each kombo (singular of akombo) is represented yesteryear an emblem, which could endure whatever relic ranging from a potsherd to a carved slice of wood. Though an acceptable classification of the whole arrive at of akombo is yet to endure done here, the Tiv consider akombo inwards ii major categories. Category i is akombo a kiriki (lesser akombo) while
category ii is akombo atamen (greater akombo). Each ailment too socio-economic factor inwards gild has its kombo with total compliments of emblem too a structured procedure of “restoration” (sorun) when its foundation is undermined or violated yesteryear people who come upward into contact with it. Each kombo has its original whose specialty is inwards ensuring a feasible utilisation for the kombo inwards the community. He does this yesteryear “restoring” (sorun) the kombo’s equilibrium if too when it is violated, thus, neutralising the harm that would otherwise take away hold been visited on the violator or fifty-fifty the whole community as the instance may be.
FUNERAL RITES
According to informants, the life of every human beingness inwards the visible public has an end. Ku (death) is the gateway to move inwards the invisible public of spirits too ancestors. The lossof physical presence oftentimes makes decease rattling sorrowful. Zahan (1979:36) noted that decease tends to generate religious feeling and it is the unconscious foundation of philosophical reflection. We take away hold Ku dedoo – skillful decease too Ku ubo – bad death. The old goes with total funeral rites dissimilar the latter category.
Funeral rites start with advance message to Takuruku (great ancestor of Tiv people) using musical instruments called Idyer or Ilu. The cracking ancestor is usually informed of the decease too the demand to hold off too have the soul inwards the ancestral public (Beba TaVer, an informant).
On the twenty-four hours of burial, the body of the deceased is washed yesteryear elderly women to enable the soul to larn into the spirit public rattling neatly too good dressed, to endure received inwards the world. The body is so covered with traditional cloths similar Anger,Tugudu, or Gbagir andno coffin was used (Iortyom, 2001:48). Under normal circumstances, the corpse would non remain to a greater extent than than twenty-four hours .In every traditional burial of the Tiv people at that spot is Ku orun – discussing death. The aim is to know the sweat of death. This is unremarkably done yesteryear the elders of a given community sometimes comprising both the Ityo (council of elders) and Igba (matrilineage) depending on the situation. It is a cast of sentence on the nature of the deceased life
and how it affected others. If non killed yesteryear identified soul or group, he may kill himself yesteryear using Tsav (spiritual talent) wrongly. The elders inwards the inwards a higher seat cases warn relations nearly the danger of next the same fate as the deceased, too to maintain the checks too balances inwards the community.
In some areas inside Tivland, the corpse is buried with household utensils, clothing, too formerly, one’s servants so as to proceed to utilisation them inwards afterlife; or spirit world. Those who overstep away through suicide or are drowned inwards the river, or take away hold swollen tum at decease are non given the same or total burial rites (Pinga Abiam, an informant from Mbakor)
Tiv people playing their traditional musical instruments
Besides, the Tiv people believe inwards raising the decease after burial. The kickoff nighttime after burial mbatsav (communion of spirits of mbatsav) usually brings out the decease soul to endure judged. H5N1 wicked human being could endure tortured too cutting into pieces piece a rattling skillful human being who had lived a moral life becomes an ancestor. For a wicked man, the person’s penalization may extend to members of his household unit of measurement who are living on earth. It may endure inwards the terms of poor harvest, lack of prosperity, pre-mature death. In some cases, a person
who was dainty to others is good treated too sometimes kept inwards a detail seat to endure continually fattened (Torkula, 2001:51).
The Tiv thought of resurrection or raising the dead is similar to that of Akamba people. Mbiti (9171:157) pointed out that “In add-on to belief inwards the continuation of life, the Akamba believe also that people ascension over again from the death”. The skillful people inwards Tivreligion become ancestors. The ancestors are invisibly part of Tar and the family. Downes (1977:92) was probably correct with his conviction that Tiv concept of Tar,consists of the visible territory too its unseen part. The living too the dead are linked. Even the human household unit of measurement consists of the living too the death.
Tiv Music too Communication
Girinya ritual trip the lite fantastic theater of the Tiv people of Nigeria. Girinya is performed at ii different levels: the social too the ritual. As a ritual dance, performed to honour departed or fallen warriors, Girinya is richer too to a greater extent than encompassing. Out of Girinya the Tiv forthwith take away hold Iwanger or Wanger trip the lite fantastic too Swange(https://docs.google.com/viewer?a=v&q=cache:UUHhQK5yq0kJ:www.ijih.org/fileDown.down%3FfilePath%3D3/dtl/9a29f70f-c7a5-48e9-a02b-049e7a2994ac%26fileName%3D3-2.pdf%26contentType%3DvolumeDtl%26downFileId%3D32+&hl=en&gl=gh&pid=bl&srcid=ADGEEShZC4LffYdm8ufpdKaXA0WiefLN1Ui2JBF4hCkzoJIRqVPOb3K3HGjIOPJsx-_GEzXO_tmJvLqDDCuRrbWf3DS8kJ_KUNFgehs-2-KyUz53hREORBuXOQVOhJ6qQMYaeeMMGPG6&sig=AHIEtbRLRpty1pA00uYURsA6F8Pz2hemfg)
Swange- the squall given to the traditional trip the lite fantastic of the Tiv-speaking people of Benue province of Nigeria .
The trip the lite fantastic is characterized yesteryear rhythmic contortion inwards piece of cake manner & vibrant display, typical of African trip the lite fantastic forms.
It is heavily percussion- based, aided yesteryear a traditional horn (al-gaita), which blows inwards an unbroken succession for as long as the drumming, Singing too dancing is going on.
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Tiv girls performing their traditional girinya dance
Locally made musical instruments were traditionally used for political too ceremonial communication. The key instruments follow/
Kakaki
This is an musical instrument used to convey specials messages to the people of the community, such messages as the newborn kid of the King, his naming ceremony, the crowning of a novel king, to gather people together during the matrimony ceremony of the manful soul monarch too the king’s son’s matrimony ceremony. This musical instrument was used to convey all the messages to the people to get together at the foursquare for the ceremony, as good as when at that spot is an enemy ready on on the community, a warning audio of the Kakaki is blown to warning those whom tin bathroom defend the gild too every citizen to endure alert.
Ceremonial gong too stick, Tiv people (Nigeria), c.1960 (iron, paint, forest & leather)
Ilyu
A lite wooden instrument, it was used to overstep messages to the people of the village, in all likelihood for the invitation of the people for a detail coming together of the elders at the king’s palace or for the people to gather at the marketplace foursquare for a message from or yesteryear the king.it is forthwith used as an musical instrument to signal the decease of someone.
Indyer
A heavy wooden musical instrument carved out of mahogany trunk. It is used especially during festivals of masquerades, yam festivals with music to overstep messages for the ceremonies, celebration of skillful harvest for the year.
Akya
It is used together with Agbande (drums) combined with Ageda at festivals to overstep a message across to the people for a telephone band for theAdiguve
It’s an musical instrument similar a violin, used for music too dances inwards conjunction with Agbande (Agbande) at festivals too trip the lite fantastic occasions, sometimes to denote the decease of a leader or an elderberry of the community, during this menstruum it is played sorrowfully for the mourning of the dead, most fourth dimension it is played funerals.
Gbande
Agbande (plural), a ready of crafted wooden musical musical instrument used to compliment agbande at festivals, this is especially large too it is played yesteryear the immature men of the community, the special drum beats communicates special messages too music for the festivals to come upward too during the festivals, for instance, signifies a violet occasions such as the coronation too funeral.
Ortindin (Ortyom)-Messenger
Usually he is chosen yesteryear the elders of the community to do errands for the elders too the leader of the community. He is sent out to the heads of the neighbouring families for a crucial coming together at the caput of all the leaders of the community.
Kolugh ku Bua-Cow Horn
This is an musical instrument made out of moo-cow horns, similar inwards my community, at that spot are farmers' associations that utilisation this musical instrument when they take away hold task to do, in all likelihood they are invite to create ridges on a slice of land, the Public Relations Officer (PRO) of the association volition utilisation this medium to wake upward the members for the move they take away hold for that day.
Indigenous communication is non only vertical, from the rulers to the subjects, it is also horizontal. Individuals communicate with gild through physical too metaphysical means. H5N1 farm owner, for example, may mountain a charm conspicuously on his farm inwards monastic enjoin to stress private ownership too to scare off human intruders.
The fearfulness of herbalists too witches influences social behaviour considerably.
Rainmakers communicate their powerfulness to disrupt events through diverse psychological means. Village sectors inwards Africa communicate mostly via the market-place of ideas contributed yesteryear traditional religion, observances, divination, mythology, age-grades, the chiefs courts, the elder's square, undercover too championship societies, the hamlet marketplace square, the hamlet drum(gbande) men, indeed the total experiences of the villager inwards his environment.
Unlike the majority media, access to the native media is culturally determined too non economic. Only the selected grouping of immature men or the elders tin bathroom disseminate data generally. The immature only disseminate full general data nearly events too the social welfare of their communities using the media mentioned above.
The Tiv people of Benue province silent practise some of this traditional scheme of communication, using the KAKAIS, AGBANDE, INDYER, ADIGUVE too ILYU etc., nevertheless the increment inwards the western public media is threatening the cultural communication system.
Many of the communities inwards Benue province silent utilisation these instruments to convey messages to the people of their community, too it is helping a cracking deal, since at that spot is a linguistic communication barrier to the people with the introduction of the western public way of communication, using the western linguistic communication (English) to convey information.
Oglinye Crest Masks
Crest masks (Oglinye) inwards the cast of human heads carved fully inwards the circular were made for warriors’ masquerades. The tradition derives from the Cross River area, where human trophy skulls were originally worn atop the head. The British banned Oglinye inwards 1917, but after 1940 they tried, largely unsuccessfully, to utilisation the masquerade groups to assist with local efforts at social command too to aid collect taxes too enforce orders. While the masquerade was associated with manful soul warrior associations, the faces on these ii crest masks appear intriguingly female. They may reference the roles of women as arbiters of manful soul social condition inwards the community.
The Nature of Tiv Traditional Marriage
Tiv society, matrimony is the discernable too most encompassing reality of life. It is something of sacred obligation too whatever adult that refuses to wed is seen yesteryear the gild as either cursed or abnormal. Marriage beingness a social establishment has societal values, most of which are the socio-economic too religio-political values.
Tiv people consider whatever gesture or favor done to parents-in-law as business office of kem (dowry) too could e'er say that kem kwase ngu been shie mon ga (the dowry cannot endure paid at once). Marriage inwards this context is therefore, a community affair which involves a long menstruum of preparations. The bride is chosen yesteryear members of the household unit of measurement based on moral standard, hard work, too flat of obedience, politeness too honesty of the human being involved. Sometimes, the alternative of a lady for matrimony is done considering her background or household unit of measurement lineage of the lady inwards question. This is why a Tiv human being would tell a soul looking for a adult woman to marry, “go too wed from so too so family” or vice versa because “so too so household unit of measurement is good.” The Tiv soul has a conviction that if such a lady is non from a disciplined habitation or skillful family, she could endure a occupation to her
husband too the gild where she is married at large. Other people also limited the fearfulness that the offspring’s of such an undisciplined adult woman powerfulness innovate the cistron of wickedness inwards their community or family. This makes the Tiv people to endure inquisitive too selective inwards choosing a seat too household unit of measurement to wed a adult woman since matrimony is a serious commitment.
Even inwards the instance of divorce where a adult woman is abandoned to remain on her own, she is silent called yesteryear her old husband’s name. And if she eventually dies, her remains are buried inwards the chemical compound of the old husband, especially when at that spot are children born inwards the old husband. Before the coming of Christianity too Western Civilization, people cherished polygamous marriage. But with the tide of socio-cultural alter brought nearly yesteryear cultural integration, most Tiv people forthwith prefer monogamous matrimony to a polygamous one. Even though the traditional Tiv people sentiment polygamous matrimony as to a greater extent than appropriate because of their belief that a man’s prestige is measured according to the number of wives, children too farms, which he has. Yet, due to Christianity too modernization contemporary Tiv people are made to consider polygamy as an archaic way of life that is worthy of renunciation. These facts accounts for the occupation involving different forms of matrimony inwards contemporary Tiv society.
Tiv people
Types of Tiv Marriage
There are many types of matrimony inwards Tiv society. These forms of matrimony are products of the kickoff scheme of
marriage introduced inwards Tiv gild but were after abolished yesteryear the colonial masters. The Tiv refer to this type of matrimony as “Exchange marriage” (Wegh, 1994:18.)
Exchange (Yamshe) Marriage
The give-and-take “Yamshe” literally means, “Buying yesteryear the eye, (Wegh, 1994:18-20). In the commutation marriage
context, this emphasizes the importance of having a blood-sister with which i could create an commutation for the blood-sister of some other distant beau Tiv human being as a wife. This commutation results inwards both men getting married at the same time, inwards the same way too having married adult man at the same time. The blood-sister used inwards exchange
marriage must endure the i assigned to the human being that is using her inwards commutation matrimony for his ain wife. This
system of matrimony whereby a human being used his ain blood-sister inwards commutation with other distant beau Tiv man’s
blood-sister as a married adult woman was called “kwase u ishe yamem” (trade yesteryear barter).
Exchange matrimony (Yamshe) inwards traditional Tiv gild was the kickoff too fundamental cast of marriage. It did
not involve dowry, but rather, the matrimony was based on mutual understanding betwixt the ii families. The
essence of commutation matrimony was to foster continuity of the household unit of measurement lineage. By its rattling principle, exchange
marriage terminates if i of the commutation sis fails to create children. In such a instance the parties involved
agreed to portion the children of the i that is productive too the commutation matrimony continues. But inwards a province of affairs where yesteryear the adult woman that produces children are reluctant to portion her children every bit with unproductive adult woman used inwards commutation with her, the matrimony terminates automatically.
The commutation of matrimony scheme as before stated was aimed at filling the gap or vacuum created yesteryear commutation of both sisters inwards the ii families. It is worthy to banker's bill that fifty-fifty though no much stuff benefits were enjoyed inwards commutation matrimony system; yet, it contributed inwards a way yesteryear uplifting the dignity of women inwards Tiv gild due to the rights acquired yesteryear their children raised during such marriage. This scheme of matrimony has divergent effects on Tiv household unit of measurement scheme too was after abolished yesteryear the British colonialists inwards 1939 Makar, 1975:28). As the proverb goes, when i door closes, some other is opened, so also did the collapse of (exchange matrimony system) (Yamshe) which gave ascension to kem (Bride-price matrimony system) inwards Tiv society.
Bride-Price Marriage (Kem)
The give-and-take “kem” inwards Tiv linguistic communication literally way “little-by-little”, or “bit-by-bit”, “acquisition”, “addition”,
“continuous multiplication of whatever i is doing either on the farm, fiscal enterprise or becoming
increasingly knowledgeable (Wegh, 19994:28). Kem (bride-Wealth) was a cast of matrimony based on the
declaration of the consent of the bride too groom. This began when a human being stated to create an overture for
marriage. He was expected to offering gifts to the prospective mother in law similar a hoe, necklace, dish, common salt and
money. Whilst he also gave presents, especially a slice of cloth to his father-in-law to necktie circular his waist as an indication that he is seeking an approving from the prospective father-in-law to wed his daughter. Other
relations, especially the eldest fellow member of the household unit of measurement was every bit offered stuff gifts to create him facilitate the matrimony negotiations too to give his terminal approval.
Tiv couple,Benue State
One thing that should endure noted hither is that kem (bride-price marriage) was less coin involving inwards pre-colonial times. The ideal of using stuff things similar coin too other related gifts mentioned inwards a higher seat was a superimposed exercise on Tiv people yesteryear the British colonialists. Since so the exercise degenerated into a
materialistic disposition in Tiv society, especially inwards matters to dowry (Ushe, 2007:48). The effects of these
changes on Tiv matrimony scheme are that many forms of matrimony were introduced into Tiv Earth too today most Tiv youths appear for alternatives since kem (bride wealth) is sky-rocketing day-in day-out. This fiscal too stuff increment inwards kem (bride-price marriage) coupled with the other difficulties involved inwards resettlement of divorced couples has actually larn inwards a heavy burden for people willing to larn married inwards contemporary Tiv society. Consequently, some people prefer to indulge inwards some other cast of matrimony scheme know as (kwase uyevese amin) elopement marriage.
Elopement Marriage (Kwase U Yevese Amin)
Elopement matrimony is i of the commonest practices of getting married inwards Tiv gild (Akor Shagher, 2003). It is so pronounced because people observe it piece of cake to take away hold a married adult woman without going through the rigors of kem (dowry Payment (Faasema Danis, 2002). Elopement matrimony tin bathroom endure inwards ii ways: first, yesteryear running away with a adult woman when the human being is unable to consummate the necessary matrimony rites. And second, when a immature soul captured a immature adult woman as his married adult woman without paying dowry. This cast of matrimony is non so mutual inwards Tiv society. It was the scheme of matrimony practiced inwards pre-colonial Tiv society, especially yesteryear the lords too warriors who could compel whatever beautified lady of their ain alternative to wed them. Sometimes, immature people who establish matrimony hard but had strong household unit of measurement members were able to wed in this way for them.
This was done yesteryear capturing a adult woman of their alternative when she was on her way either to the marketplace foursquare or farm or river to fetch H2O or whatever other place. The suitor sets an ambush with his friends or some of his
relations to kidnap the lady inwards interrogation as a married adult woman for him. However, with the advent of modernization and
cultural integration, Tiv gild has experienced socio-cultural changes, especially inwards matters regarding matrimony practices. Today most Tiv youths too fifty-fifty adult no longer choose this cast of marriage. Marriage yesteryear capture inwards contemporary Tiv gild has move a barbaric cast of conduct because it is viewed or interpreted as an abuse of the brides consent (Shikanyi Ushe, 2005). This is why it is mostly referred to as “kwase u eren sha mkiir” (marriage yesteryear conquest or force).
Even though matrimony yesteryear capture seems to endure an unacceptable exercise inwards modern Tiv society, promiscuous acts sometimes atomic number 82 to it, especially when ii persons are caught inwards the rattling acts of fumigation or adultery. This is fifty-fifty worse when an single immature adult woman gives nativity to a bustard kid inwards her father’s house. She is forced to wed anybody chosen yesteryear her parents or household unit of measurement relations without her ain consent. This was done to curtail the reoccurrence of this ugly deed too to serve as a different to other immature ladies inwards Tiv society. The Tivs attach cracking importance to matrimony too for a lady to know a human being or intermission her virginity without whatever legitimate married adult man is a serious criminal offense that involves drastic actions yesteryear her society. (Nor Bem, 2004).
In most cases, the human being involved is asked to untie the virginal cowry or pay coin for breaking the virginity of the lady if he refuses to wed her as the instance may be. Sometime, both of them (the man child too girl) are forced yesteryear the gild to wed themselves. This explains how Tiv gild upholds inwards high esteem its cultural values, especially virginity. The most complex instance that leads to the inwards a higher seat cast of matrimony is when a lady is caught inwards an deed of adultery with a man. In which case, if the married adult man of the adult woman rejects her as his wife, then, the human being caught inwards the deed of adultery is sometimes compelled to wed the adult woman as his legitimate married adult woman hitherto, or alternatively, the human being could endure asked to pay a required amount as restitution for the damages done to the married adult man of the adult woman too the family. These practices are no longer respected yesteryear Tiv people due to advent of western civilization.
Leverage Marriage (Kwase U Toon)
Leverage or inheritance matrimony is the cast of matrimony whereby a blood relation of the deceased husband
inherits all the properties including the wife. Sometime, the deceased boy is asked to inherit the married adult woman if the manful soul parent was a polygamist. The essence of this scheme of matrimony was to choose aid of the widow emotionally too other wise. It was also meant to heighten to a greater extent than children for too on behalf of a deceased brother, manful soul parent or kin as the instance may be. One of import thing to choose banker's bill hither is that, matrimony yesteryear inheritance was mostly practiced inwards precolonial Tiv society. And the exercise so was borrowed from Tiv neighboring ethnic groups such as Udam people (Cross- River States), Igbo, amid others, which may take away hold perhaps, imported it from the Hebrews as stated inwards Deuteronomy 25:5-6:
If brothers dwell together too i of them dies leaving no child, his married adult woman shall non endure allowed to wed exterior the household unit of measurement to stranger. But his blood brother shall inherit her too heighten children for the deceased brother… However, if the deceased blood brother has children, so the blood brother should choose aid of them.
Though leverage matrimony was an injunction given yesteryear God, it was an imposed practiced on Tiv people and
because of the numerous effects it has on Tiv society, most Tiv youths too adults no longer choose the
authenticity of such a practice. Many Tiv people are of the belief that leverage or inheritance matrimony does
more harm to Tiv civilisation than good. Some Tiv people fifty-fifty interrogation the legality of leverage matrimony yesteryear squall for the next question: tin bathroom a dead human being give nativity to a child? If non so, how tin bathroom a kid born after the deceased: soul endure named after him; rather than his/her biological father? Can the widow inherited allowed the human being to wed his ain wife?
All these are legitimate interrogation that could be asked yesteryear whatever thoughtful individuals, too such take away hold been the
problems associated with inheritance marriage. It becomes fifty-fifty to a greater extent than misfortunate inwards cases whereby certainly men destination upward non marrying their wives too at the same fourth dimension non having their ain children. Due to all these facts,
contemporary Tiv gild frowns seriously at this sort of marriage. Most Tiv sons too daughters consider this scheme of matrimony as ancient, thereby, has no regard for it.
Marriage By Self-Imposition (Kwase U Nyoron)
Marriage yesteryear self-imposition is the most shameful from of matrimony inwards Tiv society. It was the cast of marriage
practiced inwards pre-colonial times, especially yesteryear people who were considered as agbenga ior (those lacking in
morals). Whenever such people were greeted Or nyor kwase (an immoral human being who marries yesteryear self imposition), he would respond shamefully, kpa mfa kwagh u meren yo (but I know what I am doing). The way Tiv gild used to appear at people of this sort indicated how the gild frowns at matrimony yesteryear self-imposition (kwase u nyoron).
Today, most Tiv people consider this cast of matrimony non as completely useless as conceived inwards pre-colonial Tiv
society. Many move inwards into it as a way of inwardness or ameliorate still, enhancing their economical condition inwards life.
Though self imposition, the human being inwards interrogation completely avoids his habitation or household unit of measurement too pack into the resident of the woman. Yet some Tiv people silent consider this cast of matrimony as a skillful one. Whatever stuff benefits i derives from matrimony yesteryear self-imposition, thing nosotros must deport inwards heed is that the Tiv people frowns at it too those who imposed themselves on women inwards the squall of this cast of matrimony are exactly considered to endure non serious.
Marriage yesteryear Convenience (Kwase USha Ime Mnger)
Marriage yesteryear convenience was non mutual inwards pre-colonial Tiv society. It was the cast of matrimony contracted at convenience of the couples themselves. Marriage yesteryear continence (kwase u sha ime mnger) was usually arranged when a soul felt that he/she has no body to choose skillful aid of him or her. In such a case, he/she may create upward one's heed to wed a soul of his or her type for convenience sake. In most cases, a widow or widower who has nobody to choose skillful aid of him or her but needs assistance may create upward one's heed to wed a human being or adult woman of his or her ain alternative without payment of dowry. This cast of matrimony was based on mutual understanding betwixt the ii adults involved.
Tiv women engaged inwards traditional trip the lite fantastic rehearsals
Even today, this cast of matrimony is silent inwards practice. But i fascinating thing to know hither is that, as against
the Tiv civilisation of burring the dead adult woman inwards her husband’s home, a adult woman who entered into matrimony by
convenience, was taken to her ain father’s habitation at decease for burial, especially if the husband’s people are non buoyant plenty to give her benefiting funeral rites. Despite the repercussions involve inwards matrimony by
convenience, many Tiv elders, widows too widowers prefer it since it does non involve whatever payment of dowry.
Marriage Arrangement In Tiv Society
In Tiv society, organisation for matrimony is elaborate. Certain qualities are expected of a human being or adult woman before marriage. These include skillful morals, respect, honesty, skillful household unit of measurement background, alongside others. H5N1 would-be married adult woman is usually approved yesteryear the community. In pre-colonial Tiv society, a human being searching for a lady to wed was oftentimes directed to a immature adult woman known to take away hold possessed such qualities as numerated above. Thus, he may endure told “go to so too so person’s household unit of measurement too wed his daughter. She is non pretty but has skillful character”. Even inwards contemporary Tiv society, nobody intends to wed a lady that is non approved yesteryear the society. There are few exceptional cases whereby some Tiv people create upward one's heed on their ain to wed a lady without the approving of other people inwards their families.
The arrangements for matrimony inwards Tiv gild begins with the introduction, after which the suitor is expected to assist the parents of the lady inwards farming. This is done to present the parents-in-law whether he tin bathroom choose aid of their immature adult woman too assist them when the demand arises for him to do so. Sometimes, the parents powerfulness create upward one's heed to give their immature adult woman to the suitor after he has farmed for them, as was the instance inwards pre-colonial times.
After the introduction, comes the bride toll (kem kwase) on the twenty-four hours the parents, relative too children are
expected to gather to perform all the matrimony rituals such as: ikyundi I orya (money for the caput of the
household or family), ikondo I ter kem (the cloth of the prospective father-in-laws), a toon a taav (money for
tobacco), a suwa a tondom a (money for silencing of the noisy youths), adzenga a kem (the amount of the bride price), alongside others. Also, certainly things are provided for the mother-in-laws (ungo mba kemv) for the completion of the bride price. These include soft drink, bags of salt, ruddy oil, necklace for the prospective woman parent in-law, pig too the like. The suitor provided all the inwards a higher seat mentioned things through an intermediary (or suur kwase). After the bride-price (kem kwase), the lady is given to the suitor as his married adult woman too some delegates, especially adult woman were chosen to accompany them to the household unit of measurement house of the groom. To herald their arrival a vocal is announced (angwe yoon) yesteryear i of the husband’s relations saying:
"Angwe kpeee, angwe, ka u ana? Ka angwe u via, via, angwe ye nyam, nyam, nyam, ikaa I ruam, Angwe kaa kpagba! Kpagba kpagha!! H5N1 nosotros lelelee!!!"
This is translated as:
Here is the breaking news, whose tidings is it? It is the tidings of Mr. so too so. This tidings involves heavy feasting with meant. It is matrimony of a novel wife, the i who is to create nutrient for her married adult man too his people. The tidings vibrates sonorously! Sonorously!! Sonorously!!! What a wonderful event, permit the joy spread non-stop (Ubwa Uura, 1980).
With this announcement, other relatives too good wishers who are waiting for the arrival of the novel married adult woman (kwase Uhe) responded to the heralded vocal with appropriate cries too dance. They opened upward the celebration of the arrival of the novel married adult woman with the mockery vocal of bachelors too their insatiable eating habits inwards monastic enjoin to spur other bachelor into matrimony as follows:
"Or u kwa hemba ye na a hungwa pepe I gbaan iyough me ya! Or u kwa hemba yam, a hunga pepe, pepe nahan a gbaar agbo ve! Or u kwa ye nyi? H5N1 gbagh agho ve!!'
This is translated as:
The bachelor eats to a greater extent than than married people. He complains of hunger rattling early on inwards the morning time too asks for
roasted water-yam. The bachelors swallow a lot. Early inwards the morning time he roasted water-yam himself. (Ayomkaa Dura, 2003).
On hearing this vocal of challenge, the groom who is leaving the bachelorhood so would slaughter a chicken, goat, pig or fifty-fifty a moo-cow for the matrimony celebration, depending on his fiscal strength. This celebration inwards honors of a newly married adult woman is called kwase u kuham (Ushe, Oral interview July, 1997). H5N1 twenty-four hours after the celebration, the novel married adult woman is brought out too introduced to the caput of the household (or-ya), who explained to her the regulations of the family. This is usually done inwards society of elderly married adult woman inwards the household unit of measurement after which the novel married adult woman begins to send out her marital responsibilities inside too exterior the community.
Source:http://www.stclements.edu/grad/gradtork.pdf
http://www.ijsst.com/issue/386.pdf
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