Several communities in Igboland have diverse cultures and traditions found in the average African setting. In this report, EUCHARIA C. UGBOH examines the osu caste system in Igboland and the need to abolish it given the advent of Christianity.
When Mr Godwin Onyeka (not real name), an indigene of Anambra State wanted to settle down in 2000, the only woman, Ms Linda Okafor (not real name) that tickled his fancy was a freeborn. Eventually, he informed his in-laws about his intention to marry their daughter.
His decision eventually unsettled the family since he’s an outcaste and according to Igbo tradition, he was expected to marry another outcaste and not a freeborn.
This led to series of problem in both families, as some members were either against or in support of his choice of a bride.
However, after counter-claims and arguements, his in-laws approved the relationship with their daughter and informed him to proceed with the traditional marriage rites.
This, consequently led to disunity among the wife’s kinsmen, which also extended to the maternal home of his mother-in-law. The marriage witnessed low-turnout of people including from Okafor’s kinsmen and her maternal home as many considered her decision as a taboo.
Onyeka’s plight is synonymous to over 1,000 men who were denied the opportunity to marry a woman after their heart due to the Osu caste system in Igboland.
The Igbo’s are famous for their rich cultural heritage, songs, agriculture, blacksmithing, commerce, artworks and among others.
Notwithstanding their cultural values, one of the daming traditional beliefs that is almost tearing the Igboland apart is the Osu caste system.
An outcaste is a person that has been consecrated for service in the African society, who became a ransom for dedicators transgression. His family and properties automatically becomes the property of the deity he was dedicated to. It is generally believed that such deities possessed supernatural powers and could inflict dangerous reprisals on those that collected the properties dedicated to them ncluding humans.
Also, persons considered to be an outcaste takes shelter under the deity and are feared by other members of the community but the freeborn is free from any conservation or dedication to a deity.
According to Igbo traditionalists, outcastes are historically owned by deities and are considered to be a living sacrifice, untouchable and sub-human.
The then Eastern Nigerian colonial government outlawed the caste system in 1956 following the unveiling of Balonwu commission’s report that all forms of slavery were anachronistic to Igbo communities. To this end, the Osu prohibition Act of 1956 canvassed a drastic measure against the outcastes in order to eliminate all issues associated with the caste system.
The caste system is a cankerworm that has eaten deep into the fabrics of the African society especially in Igboland, where it has consistently resulted to inter-community disputes, political rivalries and girls remaining unmarried.This post is sponsored by our partners Wigs
How Caste System Originated
The caste system could be traced to the era when Igbo land was managed by the laws of the earth/land known as Odinani. The deity called Ala provided rules that must be obeyed by the people in order to attract blessings and prosperity by (chukwu okike) the supreme God.
In addition, the system was said to have originated from Nri kingdom in Anambra State. In the early years, Nri people possessed some hereditary powers and rites to proclaim cleansing in any community where abominations were committed. Any community that was unable to meet up with the necessary items for the cleansing would be described as impure and subsequently referred to as an Osu or untouchable.
As soon as certain individuals entered the debased social class called Osu, others treat him with disdain like somebody suffering from leprosy. He was easily humiliated and stigmatised.
Explaining the rationale behind the caste system, Uchegbulam in his thesis stated that Osu caste system has its roots in the practice of human sacrifice in Igbo land, saying that it commenced during an era where angry gods started demanding human sacrifice instead of animals for the atonement of sins.
He added, “Caste system originated as a result of man’s superiority to his fellow man likewise human snobbery and domination over the weaker members of the society, but nobody or group of persons were born as Osu.”
Categories Of Osu Caste System
The Osu caste system is divided into three categories such as: voluntary dedication, involuntary dedication and mass dedication.
In voluntary dedication, one became an outcaste out of his personal volition. He was neither forced nor inherited the Osu tag but was delighted to be called an outcaste due to his laziness. They hardly work to earn a living but chose to eat foods sacrificed to a deity.
Others voluntarily became an Osu out of frustration and victimisation. They also ran to the deity for protection or guidance when indebted to people, so as to scare their debtors away.
On the part of involuntary dedicators, they are addressed as an Osu when they killed another Osu that was already sacrificed to the gods. The god to whom the Osu was sacrificed to would demand for another replacement and the replacement would be the killer. Automatically, he and his entire household becomes an Osu in the community.
In addition, marrying an Osu mistakenly, makes one an Osu. Marriage in Igbo land between an Osu and a freeborn is considered an abomination. Sexual intercourse with an outcaste would make any freeborn loose his social status.
For mass dedication, one is categorised as an Osu when the entire community or the council of elders declares him as an Osu, having committed a heinous crime. A slave bought from another community would also be branded as an Osu. Also, a person ostracised from a community could also be labeled as an Osu pending on the crime he committed.
Failed Attempts To Abolish The System
Irrespective of the anomalies associated with this traditional belief, several attempts made to abolish it led to widespread criticisms and condemnation. It also resulted to the formation of abolition movement with different groups, mostly from the churches. They formed alliance and mounted pressure on the government to abolish the practise.
An Archdeacon, Rev GT Basden was said to have made the first move towards the abolition of various forms of slavery in Igbo land in 1933 through a letter he wrote to the legislative council of the southern province.
Basden submitted that, “The government should take steps to investigate the Osu system as it caused bitter feelings in certain parts of Owerri province, in addition to tearing villages and individuals apart.”
His appeal didn’t yield the desired result nor did it elicit any favourable response until years after.
Given that the caste system is repugnant to natural justice, social evils are never eradicated by law notwithstanding the punitive measures.
The church played a very big role by breaking off the fear associated with the caste system. Since it was founded in the traditional religion, the early Missionaries, who worked in Igboland started baptising outcaste, which was why most of their converts were the earliest priests, reverends and theologians.
Through persistent and frequent teachings, the church enlightened the Igbo communities that sickness, epidemics, famine and other natural disasters or phenomena were not the outcome of punishment by their gods for offending them, but was rather based on natural law. They subsequently built hospitals and maternity homes to care for the sick and expectant mothers.
Lending his voice, the Obi of Onitsha, Alfred Nnaemeka Achebe in an earlier interview with journalists declared war against Osu culture, describing the practice as antiquated, unlawful and obnoxious,
He sought for a concerted war against the act.
Achebe urged traditional rulers in Igbo land to stamp out the practice in their different domains, saying that the practice has no place in the 21st century.
Despite failed attempts, stakeholders have sought the need for continuous enlightenment campaign in churches, schools, motorparks as well as other public places on the ills associated with this archaic tradition.
Though some communities have abolished the system, experts are optimistic that it would be completely eradicated in due time.
UGBOH writes from Archaeology Department, National Museum of Unity Enugu.