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The Discrimination of OSu of Igboland, Nigeria - Accessing the Human Rights Implications
... On a broad spectrum, Mordi is not alone in the characterization of ethnicism and its resulting consequences of discrimination and marginalization of the victimized minority group(s). Igwe and Akolokwu (2014) in 'The scar that has resisted eraser …' submit that discrimination is a rock bottom attack on the personality of the victim. It seeks to separate and alienate the victim from membership of the human community. ...
The law of the 1999 Constitution which is substantially the same with the repealed 1979 Constitution has made bold attempts, addressing the overarching problem of discrimination on the basis of birth, clan, tribal and ancestral origins. Tribal and ancestral origins in Abbi have captured our attention in this study which adopts the doctrinal method. The study seeks to confront and interrogate the ethnic and ancestral basis and grounds for the fierce discrimination against Umu-Ndueze and Umu-Ewolokpo families of Echala quarters of Abbi in Ndokwa West Local Government Area of Delta State, Nigeria. The drive of the study is informed by the legal methodologies through which the scrimmages are fought in courts of law without the protagonist ‘bending backwards’ to consider the evidence upon which the cases are built in the light of the brotherhood that had existed amongst the kindred families of Abbi, since time out of human memory, and the currency of the 1999 Constitution of the Federation of Nigeria on such issues. The study also underscores the evidence that the antagonists have brought to bear on the disputes in the courts in defence of the discrimination in the light of the history of Abbi which had been constructed in recent times by Abbi native writers based on traditional history and evidence and colonial intelligence reports and accounts. The study finds that deliberate attempts are being made by power elites to distort the history of Abbi people by the nature of the tendencies of the disputants and the drummers of the dance steps of the disputants have been clearly identified in Military and Civilian elites that gain prominence in the post colonial era in Abbi. Mere occupation of tribal, ancestral and kindred thrones and offices which do not yield much economic or financial transformation of the disputants cannot be said to be behind the crab-fights or kettles of fish. Abbi, in recent times, is not known to have grown its traditional and political leadership because of this tendency of power elites in self-destruction and self-deprecation. It is found that Abbi by nature is now disparate in orientation and self-divisive against the commensality that informed it earliest patriarchs’ endeavours. The discrimination against Umu-Ndueze and Umu-Ewolokpo families is largely caused by this tendency than any endemic ancestral divisions between the parties which founded the community many years ago.
This work attempts a philosophical indept study of socio-cultural perspectives on the Osu Caste in Isiala Ngwa community, The Osu Caste System is an ancient practice in Igbo land that discourages social interaction and participation with a group of people in the society called Osu (Igbo outcast). 1 The ancestors of Osu are believed to be dedicated to the deities and hence they and their generations are considered as inferior people, and are always separated from the Nwadiala or Diala (Igbo free born). They are met with discrimination, stigmatization, dominance, conflicts, battles, hatred, class division, abuse and social ostracism. This social separation forbids them from attaining political classes or from intermarrying with the diala. And this is one of the contemporary issues faced in Umuosu Community in Isi-ala Ngwa LGA, Abia state. Existing studies on the Osu Caste system have looked at the practice from the religious, spiritual, socio-cultural, historical and economic, however, less or no study has been carried out on the philosophical evaluation of the Osu caste system in Umuosu community, Isi-Ala Ngwa North; assessing the past approach on the Osu caste system and its current dispositions. Again the findings appraised other philosophical theories; epistemology, Christian ethics and human rights, which all refuted the stand of inhuman approaches, subordination, hierarchy and discrimination that is posed by the Osu caste system in Umuosu. This study therefore poses as a remedy towards restructuring and reforming the socio-cultural agenda of the Osu caste system, as it presents proposition of structural agendas for change toward the system.
Discrimination and caste systems are rife in every society. In Igboland, the Osu caste system is a form of discriminatory practise where the Igbo society is divided into the Diala and Osu. The problem is that this divide comes with human rights restrictions and violations on the part of the Osu which go unreported and unaddressed at both national and international discourses. Literature on the Osu caste system has majorly focused on various aspects with little attention paid to the human rights dimension of the Osu caste system. Thus, this paper seeks to examine the Osu caste system within the human rights prism. The natural rights theory of John Locke is used as framework of analysis. Findings reveal that the people call Osu face all forms of discrimination and violations of their fundamental human rights. Education and psychological counselling, among other factors were recommended in order to eliminate the caste system. Also, religious bodies as well as the social media can play a vital role in the campaign against the Osu caste system.
Broadly, the concept of social exclusion denotes a condition in which peopie are unabie to voice their opinion freeiy and fuiiy in matters affecting their iives. It often manifests as unequai respect for, and protection of people's rights based on gender, age, race, and simiiar demographics. Sociai inciusion has become a concern for poiicy deveiopment and impiementation, particuiariy in cuiturai matters, where tensions often arise between traditionai norms and universaiist State iaws. In this context, brideweaith payment in Southern Nigeria presents an intriguing iens for examining social exclusion. Here, women's exciusion from their own brideweaith negotiation iiiustrates the interpiay of agency and unequai power reiations, two twin elements that affect access to justice and policy development. So, in what ways does women's exclusion from bridewealth negotiation broaden understanding of access to justice and development programming? This article argues that women's cultural exclusion from bridewealth negotiation hinders their agency in marriage under customary law. Using data obtained from Southern Nigeria in 2016, it shows how the sustenance of social exclusion stands at the intersection of law, culture, and justice.
This research investigates the changing nature and patterns as well as the social construct of traditional marriage and practices among the Owerre‐Igbo of Southeast Nigeria. In particular, it investigates the practice of heterosexual marriage, woman‐to‐woman marriage, child marriage, and the dynamics of bride price. It also analyses the eclectics that has come to characterise Igbo traditional marriages especially the plethora of cultural borrowings that have become features of Igbo traditional marriage practices in recent times. The research investigates how this acculturation has shaped the contemporary social construct of marriage as well as how it articulates with continuities and changes in Owerre‐Igbo social organization. The research found out that these changes were brought about by three major factors; (1) the extensive contacts which the Owerre‐Igbo have had with other ethnic groups, (2) the influence of Christianity and Western education, and (3) occupational influence.
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