Youths Unemployment and Insecurity in Eleme

Youths Unemployment and Insecurity in Eleme By High Chief Ollorwi Osaro Introduction Unemployment is a term referring to people who are employable and actively seeking jobs but are unable to find jobs. Included in this group are those people in the workforce who are working but do not have an appropriate job - underemployment. Usually measured by the unemployment rate, which is dividing the number of unemployed people by the total number of people in the workforce; unemployment serves as one of the indicators of a country’s economic status. On the other hand insecurity is the state of being unsure. It is period of constantly expressing fear, anxiety, and uncertainty. It is a time of thinking, and some of these thoughts can be filled with doubt, hopelessness, fear and anxiety. When there are no jobs and the hope of meeting the basic human needs are far from realization frustration sets in; evil thoughts override reasoning, and the individual explores several avenues including criminal means to put body and soul together, and make ends meet. The population of Eleme is estimated to be about 304, 608 as at 2020, out of which the youth population, (15 – 35 years of age) is said to be 75%. It is also estimated that about frightening 60% of Eleme youth population is either unemployed or underemployed, a situation that possess great danger to the society in terms of crimes and assorted social vices. Such a large population of unemployed, unengaged, angry, sullen, unproductive youths in any society will constitute a menace and security risk because their lives appear hopeless and yet they are full of youthful energy. For a long time probably since the creation of Eleme Local Government Area in December, 1996, the Eleme youths have been on bondage as a result of unemployment caused by faulty institutional structures, corruption, illiteracy and poor management of resources. Though unemployment is a national phenomenon, the situation in Eleme has reached the crises state, Insecurity in Eleme is characterized by cultism, gangsterism, violence, kidnapping, assassinations, armed robbery, vandalism, theft, environmental insecurity and other vices in the area. Youths form the bulk of unemployed and are burden to the local government. Before now agriculture is the mainstay of Eleme people. Eleme has topography of flat plains netted in a marvellous web of rivers, creeks, streams and swamps including the Bonny River, Nololo Creek, Gberekpii Creek, Okulu Creek, Ochani Creek and Wamba Creek, among others. A good climate with many rivers and creeks and vast areas of arable land make the people of Eleme predominately farmers and fishermen. But the oppressive and forceful acquisition of their lands for multinational and national companies and oil exploration and production activities and mindless pollution of the environment has robbed the people of agricultural activities and afflicted them with severe pains including food insecurity and poverty. Yes, unemployment is responsible for food insecurity and has caused majority of Eleme youths to develop the feeling of inadequacy and uncertainty; they see themselves as not good enough. Unemployment produces high degree of anxiety about ones goals, relationship, and ability to handle certain situations. Youth unemployment have significantly contributed to the dramatic rise in criminal activities such as armed robbery (Salami, 2013), cultism, prostitution, theft, civil unrest, abductions and kidnapping of persons irrespective of status, religion or age. Youth unemployment is a major challenges facing Eleme today. Admittedly, the problem of youth unemployment is a national problem due to corruption and the high poverty levels requiring all of us to work in order to ensure not only survival but security. Again, Eleme youths are linked to violence, cultism, kidnapping and sometimes robbery by unemployment. Unemployment in Eleme has given to rise street crimes such snatching of motorcycles, handsets and other valuables at gun point. We have witnessed slightest resistance resulting in shooting the victim to death and carting away the items. Really, the rate of youth unemployment in Eleme has reached crisis point requiring consistent government urgent action to create jobs and prosecute all individuals who have corruptly enriched themselves thereby denying Eleme youths the opportunities of being employed. The Eleme youth has become more disillusioned by the day, especially with the strong feeling of frustration about his inability to be employed when he is capable, willing and qualified to work and especially the realization that active companies are dotted here and there around him and he sees vehicles railing thousands of people to and from work on daily basis. Emphatically, the increasing rate of unemployment amongst Eleme youths has increased the wave of armed robbery, prostitution, kidnapping, cultism, illegal oil bunkery, and on-going abductions of citizens and residents with reckless abandon as well as the popular street crimes. During the courtesy visit on the Executive Chairman of Eleme Local Government Area, Chief Hon. Obarilomate Ollor (JP) in his office at Ogale by the Executives of KAGOTE led by its President, Emmanuel Deeya the Council Chairman expressed displeasure over the attitude of multinationals operating in Eleme cosmopolitan area when it comes to employment of Eleme youths.. He observed that lack of job creation, skills and vocational training of the teeming youths of the land by these companies results in increase criminality and heightened the insecurities suffered in the area in recent past. Again, during the courtesy visit by the leadership of Ogoni Ethnic Nationality to His Excellency Muhammadu Buhari GCFR, President and Commander-In-Chief of the Armed Forces of the Federal Republic of Nigeria, on Friday, 22 October, 2021 it also re-echoed that the provision of gainful employment for our teeming youths will “check restiveness” in the area. The impact of unemployment in Eleme is being felt by both the rich and the poor. In fact, unemployment has made it impossible for many couples in Eleme to face the challenge and crisis of marriage necessitating high level of divorce. The ripple effect of unemployment in Eleme can better be imagined than felt. It is a serious social and economic issue that results in a tremendous impact on everything but is often overlooked. The presence of numerous multinational and national companies operating in Eleme, and the high level of unemployment among our youths in the area calls for concern by all. A stronger system of assessing unemployment in Eleme should be put in place in order to determine its causes and how to address it better. The problem of unemployment in Eleme is further compounded by some chiefs and leaders turn contractors who sell jobs openings and opportunities to strangers, and/or pay Eleme indigenes enslavement monthly salary of 20% or less of their total entitlement. This is demonic and acute wickedness. Instead of selling job opportunities to strangers, please declare them for sale to Eleme youths so that they can buy, work and grow on the job. Similarly, the war against unemployment in Eleme cannot be won with the existing narrow, myopic and selfish definition of host community. Distinction has to be made between immediate landlords (landowners) and the community at large. The definition of host community needs to be broadened to encompass the whole of Eleme that suffer the impacts of environmental pollution and degradation arising from the operations of these companies. The impacts of pollution does not know Ebubu person neither does effects of environmental degradation recognize Ekporo person. All those within the radius suffer equally. Also, efforts should be made by governments at all levels to create jobs and strengthen job market regulation in Eleme so that Eleme youths with education or skills can live a meaningfully and contribute to the development of the area. Government and policy makers should strengthen the local content/host community regulations relating to employment of citizens of the host communities in order to give job chances our youth with the relevant skills and education. Government should build strong economic institutions and those already in place, be strengthened to create jobs for the youths for Eleme youths. The power sector in Eleme demands immediate attention for power is the heart-beat of the local informal and formal sector to drive the economy. Efforts should be made to encourage vocational, technical and entrepreneurial education in Eleme for self-employment; while corruption and mismanagement of our resources ought to be dealt with vigour. Eleme people in Diaspora with capital should be encouraged to come home and invest. Education should be made free and compulsory in Eleme, at least to secondary school level. Heads of schools that levy pupils/students unnecessarily or make one illegal monetary demand or the other should be fished out and brought to book. Finally, the Eleme Local Government Council should strengthen and empower the Eleme Employment Bureau (EEB) as an Agency of the Local Government, to update its Unemployment Data Base (UDB) and seriously scout for jobs from all the multinational and national companies operating in Eleme as well as Federal and State Governments establishments, ministries and agencies, etc. for the teeming unemployed youths of Eleme extraction. As KAGOTE President, Emmanuel Deeya said, “Eleme is the hub of the petroleum industry in Nigeria…..People cannot do business in an unsecure environment” Of a truth, it is the corporate social responsibility (CSR) of organisations doing business in Eleme to employ Eleme citizens. The host community philosophy upholds that; the local contents legislation supports that. Even the much talk about immediate catchment area guideline adheres to that. Eleme has given more, Eleme deserves more! Eleme is the mainstay of Nigeria’s economy! If the employable Eleme youths are taken off the streets and properly engaged in gainful employment, and companies in Eleme regularly pay relevant revenues instead of hiding under Abuja cover, and execute their corporate social responsibility as demanded by law, the attention of the Eleme Local Government will not be diverted to insecurity, but concentrate and devote all its efforts and resources towards the development of the area, and in no distance time Eleme will see what is called real development and transformation. High Chief Ollorwi Osaro

MY RELATION DIED

 

The caption might have provoked several thoughts in you. Perhaps wondering who died, where the death occur and the cause of death, etc. Don’t panic! The issue under discussion here is not about who died but how we, the people of Eleme take care of our relations while living and how we cater for them when they died; i.e. how we provide for their lifeless body; corpse or dead body.

The phrase, “My Relation Died” is common in Eleme today not because of the negative impact of pollution necessitated by the activities of oil and gas exploration and exploitation companies but by the way and manner we provide for ourselves. Do we value the person or his corpse? Do we do everything humanly possible to give our relations comfortable/acceptable standard of living, just as we do when he died, to give him a befitting burial?

The Eleme man is proud to announce the dead of his relation and to broadcast the type of burial arrangements put in place for him to show how wealthy he is but never bother under the condition in which the man lived and died. However, when the person was living nobody helped him; he was like someone without relations. He was jobless, helpless and hopeless throughout his lifetime but have relations occupying managerial positions in various organisations; he lived a poor man with a dilapidated building that must be renovated and painted to make it look nice and lay him in state in the house that he never enjoyed while living. A well-furnished bed was provided for his corpse, his corpse is dressed nicely and a female relation sits closely to dry away flies. Worst still, the parcel/piece of land(s) he refused to sell and use the proceeds to rehabilitate the dilapidated house or build a new one and live comfortably with perhaps family, hoping that things will change for better will be sold at giveaway price just to raise money for his burial. What honour for the corpse.

His relations, paternal and maternal, (egbá nsĩ bãrã egbá nnwɛ) that neither helped him nor care for him during his lifetime now surfaces from all nook and craning of Eleme to put things in order to give him a befitting burial. They will end up singing his praise. After all, don’t talk bad of the dead!

During the burial of this man who probably was killed by severe frustration, hunger and lack of care, his rich relations will gather to provide enough food and drinks for the whole community and celebrate his death for at least seven days unending. What a people we have turned out to be. How did we get here? Elemes hitherto were their brother’s keeper, showing genuine love and hospitality. Help is given even without asking. Elemeness was uppermost in the mind of the Eleme Man.

What is Elemeness? Elemeness is the Eleme man concern for the good and welfare of fellow Eleme man. It involves brotherly love. It is Eleme man doing everything humanly possible to put smiles on the face of fellow Eleme man. Yesterday, building of house was through communal efforts, food was an element of hospitality. Owe nja was common; that is, invitation to eat food was a practice across Eleme. The rich helps the poor get rich. Friend encourage friend to take yam title. Ndele is a standard that all women aspire to reach in their lifetime. It is a title of fame and honour. Ndele is a requirement for the conferment of the prestigious title of Emere Owa. The people of Eleme rejoice together and mourn together. They share their feelings, hopes, and fears together. They keep each other’s back.

All these uniting factors have been eroded by the flood of distrust, disunity, hatred, individualism and greed. These factors have alienated us from our roots, culture and tradition; and alter our value system for the worse.

The fear that helping your relation get gainfully employed will jeopardize you at your place of work does not hold water. Again, the fear that extending golden opportunity to your relation will provide him avenue to gossip you or reveal your personal or family secrets are all fallacy. A tree can never make a forest.

Let us learn from the Ibos who have a universally acclaimed special way of empowering youths; or the Hausa-Fulani and Yoruba who understand how to plant their people here and there; or the Ogonis who know how build communities wherever they find themselves. In fact, once an Ogoni man enters a place and finds it good, he builds a community by planting his people all around there. Why can’t Eleme man help Eleme man instead of waiting for the day to say, “My Relation Died”

 

Importance of Childhood Life Celebration in Eleme Culture

Introduction

Celebration is a special enjoyable event that people organize because something pleasant has happened or because it is someone's birthday or anniversary. The celebration of something is praise and appreciation which is given to it. In Eleme culture, all of a child’s milestones and major accomplishments are celebrated and this gives the child a sense of achievement, and offers a widow for rewarding the child for a job well done. The life of the Eleme child is eventful. The Eleme culture have a process to carefully recognise each of the events, identify it, appreciate it, celebrate it and award it from cradle to grave. The people of Eleme celebrates birth, naming, sitting, crawling, talking, teething, dedication, walking, hunting, socialisation, graduation, marriage, coronation, conferment, promotion, anniversary, death, among others.  

The people of Eleme also celebrate and shower gifts on their family member and friend who join association (ogbo) and unveil/launch their group (chusɛ ogbo), song and dance, clothe, masquerade, and so on. This is captured in the adage, “Ɔnɛ Osila aka nyɛ nje rēɛ je Èkpété. Someone without mother’s first daughter will not dance Èkpété. Èkpété is a special musical presentation and energetic dance that brings people together from far and near. The style is exciting waist and footwork danced bear footed. It attracts presentation of different types of gifts to the celebrants (who are members of the group) by family members and friends.   The reason for this proverb is that if you have no relations no matter how good your dance steps are no one will be at the town square, venue of the celebration, to present you gift.   

In fact, since the beginning of time, the people of Eleme have given high priority towards the commemoration of special events in the life of the child. Every major events and achievements in the life of the Eleme Child is celebrated and is culturally designed to appreciate and reward the child. Each event or achievement offers the Eleme Child an opportunity to be treated to showers of gifts for accomplishing something challenging in life and it enables the adult family and friends to share in the joy of that accomplishment.

Special events like childbirth, naming, teething, walking and so on do lead up to/with great gusto. The Eleme culture and tradition developed its own unique ways of honouring special occasions in the life of the child from the beginning of time. These are direct products of our cultural background, history, and even religious beliefs. Few among these celebrations are discussed below:

1.     Childbirth Celebration

In Eleme culture the birth of a child is greeted with jubilation. Childbirth is considered the most important event in family life. Experienced traditional midwives are responsible for delivering babies. They help to deliver the baby. After delivery, the birth of the baby is celebrated. Family members, friends, well-wishers, men, women, boys and girls from far and near join in the ceremony that followed the birth of a baby, and the child’s father was expected to give a feast for all members of the clan in recognition of the powers of womanhood. This celebration is known as Birth Celebration (Agba Emásã). It entails drinking, singing and dancing. Some family have also added music and foods to solidify the birth celebration. Powder is also shared and rubbed freely by all. The women usually grace the day with the following song and dancing:

Seɛ onwi nje, amɛ ɛka nɛɛ (chɛrɛ) poida onwi?

This, when interpreted into English Language means:

If the child is not there, who will give (rub) child’s powder? 

Rubbing of the child’s powder is the climax of the childbirth celebration. This is usually extended to outside the immediate compound to include neighbourhoods.

2.     Naming Ceremony

Eleme tradition vests the responsibility of naming a child on the father. Where the father is deceased, his next-of-kin takes over the responsibility. Eleme father don’t just get up one morning to name his child. He contemplates for months, trying on different names to see which one will suit the child’s purpose, bundle and dreams. This is because the Eleme father knows that in traditional Eleme culture names have real meaning and power. Eleme names are not mere tags to distinguished one person from another or labels to define, classify, or compare persons or things but an expression of the nature of what the entity represents or stands for. They tell the family stories and exhibit the hopes and expectations of the parents concerning their children’s future. Every child in Eleme has at least a native and a Christian name.

 

Because it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their children. Naming ceremonies are performed with the same meticulous care, generally by the father. Symbolic of the hopes, expectations and prayers of the parents for the new baby, drink (mmi), food (nja), water (mmu), palm oil (nnɔɔ Eleme), salt (nlό) each have a place and special meaning in the world-view of the people of Eleme. For instance, drink (mmi) represents celebration, and the prayer of the parents is that their baby’s life will be celebrated in the world and beyond. Drinks are usually served, singing and dancing rends the atmosphere as people from far and near are invited to participate in the naming ceremony. Some families are known to have brought life band to entertain guests; others use deejays (DJs) while others hire the services of local singers to grace the occasion. 

3.     Teething Ceremony

It is a time honoured tradition in Eleme culture to throw a party for your little ones as soon as they cut their first tooth. When the baby shows his first teeth, his parents, relations and well-wishers will gather around the baby as he sits in front well dressed to celebrate the milestone. Each person will struggle to see the baby’s teeth, enticing the child with gifts of all sorts so that he will smile for his teeth to be seen and admired. Hence, it is generally known in Eleme that “You cannot see the teeth of a child with an empty hand”. Baby will be encouraged to walk in front of someone who wants to see his teeth while holding baby’s hands. As the baby is cheered to laugh and expose his teeth there will be loud ovation and offer of lots of encouragement and praise.  

4.     Walking Ceremony

Walking is a major developmental leap for babies, and parents are often anxious about when it will happen. Every baby learns to walk at his own pace.  When the parents watch and see that the child has make few steps unaided, it is assumed that the child has walked and fit to be celebrated.  The parents will procure three or more heads of coconut, depending on the number of children invited, two big rackets of Awala and four or more sticks of dried Obĩi (Mudskipper). The coconut will be shelled and cut into small pieces. The Awala and Obĩi are cut into small pieces and mixed with the pieces of coconut. These will all be put into a basket. By this time the whole children in the neighbourhoods, as many as is possible, are assembled with the celebrant.

The elder of that compound who has been briefed beforehand will carry the basket with both hands and addressing the toddler who is standing in front of him, recites the following:

Èbé era nninini  chãa  ochɛyo tãmarũ.Ka chãrĩ wɛ oju obãrãrũ okuũ

Chã sigwã ɔka, chã sigwã echii. Ebo akɔrɔrũ ɔmɛ.

 

This, when interpreted into English Language means:

 

“As from today you should walk steadfastly. Do not walk and relapse to creeping again.

Walk to the farm; walk to the market. Enjoy a long life.”

 

After this recitation, the elder will then turn towards all the children who are now standing expectedly and tell then to widen the circle and prepare to pick the contents of the basket. He will raise the basket up and down a number of times saying:

Ɔnɛ Ebu, abu chue!

(“Who struggles to pick, pick and take!”)

And the children will respond, “Aaye!” (Yesoo!)

 

After ensuring that the children attention has been obtained the elder finally throws out all the content high up so that when they fall, each child will struggle to pick as much of the contents as he can. The agile ones gather so much of the fish and coconut while the weaker ones pick whatever may be left on the floor. This ceremony is known as Obuenu O'o Onwi.

5.     First Market Ceremony

The first day that a child walks unaided to the village market unaided is celebrated. This ceremony is figuratively called, Oke Enu O'o Onwi. The Eleme culture acknowledges the significant of this milestone achievement of the child and celebrates it. 

When the child walks to the market unaided his mother makes him to sit at a comfortable in the market while she buys something for the child to eat. She buys a big fish like dried barracuda, catfish, snapper, or Tasty-Shynose and other ingredients which she hides.

At home, the fish will be brought out and showed to the child as his Prize for walking unaided to the market and back. The fish will be used to cook Loloo Mbalo and the entire head of the fish will be given to the child. Family and friends are given pieces of the fish and the Loloo Mbalo as they eat and drink to the child’s achievement.          

6.     Hunting Celebration

The Eleme child is taught the use of bow and arrow and latter catapult and animal traps.  He begins by shooting lizards and fixed targets like oranges and pawpaw fruits. He is taught fishing by his friends. When the male child kills his first bird or animal, it is cooked and cut into small pieces which are distributed to family and friends, distance relations and people far and near. They are informed that this is the bird or animal, he has killed. His parents will give him one piece of nice cloth each; while other persons will give him gifts of clothes, money and so on. The day is usually marked with singing and drinking to celebrate the attainment of the milestone.

7.     Food Celebration (Ogbo Nja)

The people of Eleme don’t just eat food for eating sake. Food must be of the right quality and quantity; it must result in a stable and adequate nutrition for proper growth and development. The Eleme culture has developed a system known as Ogbo Nja to build oneness among the Eleme people and promote proper feeding and ensure communality. Ogbo Nja is food carnival.  Most Eleme festivals revolved around foods because they are fulfilled farmers and they use food to build bridges of relationship, cement brotherliness, encourage socialisation, enhance cooperation and enhance communality among others.  Other prominent food celebrations in Eleme include but not limited to Agba Esaa Otɛbɛ Enu and,Okor Esaa..

When a child grows to the age of seven (7) years and beyond, he is encouraged to participate in the Ogbo Nja ceremony in which small groups of children from within and outside ones immediate community are brought together as friends that have to cooperate with one another as they grow up.

Ogbo Nja is one of the most popular festivals celebrated across Eleme. Although people of all ages, sex, social status, or religious inclination do participate; the festival is met for children and new brides. It is celebrated annually on Ͻkͻͻ between 13 and 17 July, depending on the position of the Moon. The feast is celebrated in two phases. Phase one is called Ͻkͻͻ Obibai Etoo and is celebrated by female.

 

The second phase which is marked by male the next day is known as Mma Agba Okundo.

In Eleme, yams, cocoyam and other foods items are reserved after planting for the Ogbo Nja festival. It is believed that only very good farmers can reserve the quantity and quality of yams, cocoyam, etc. that is required for Ogbo Nja at the time of the year. The fish used for preparing Ogbo Nja meal are those valued by people of Eleme for major entertainments and they include: Obui (Catfish), Nda (Tasty-Shynose), Njijoi (Snapper), Omεε (Barracuda), Ekoko (Stingray), among others.

 

Ogbo Nja is specifically dedicated to children and new brides. It is celebrated with friends in pair. Children arrange for their friends to visit them to participate in the annual celebration. New brides also seek for their partners to take active part in the occasion.

 

The occasion provides an avenue for clearing the house of old yams and cocoyam in anticipation of new ones. It also affords parents and in-laws opportunity to present gifts to children and new brides in appreciation of their assistance during planting and weeding. To be counted as good children and be presented with varieties of gifts and words of blessings, children exercise maximum obedience and discipline in anticipation Ogbo Nja festival.

 

In the morning of day one occasion, children usually wake as early as 4.30am to clear the compounds and town square in readiness for the celebration. The children will also fetch water into all available pots and containers. The atmosphere is usually charged as evidence of Ogbo Nja festive period.

 

Parents will assemble their children and present them with gifts of clothes and wrapper. Gifts will also be sent to children of extended relations and friends to commemorate the year’s Ogbo Nja.

 

The recipients of these new clothes would wear them and go visiting friends and relations to display their gifts across Eleme. As the children move from compound to compound and from community to community filled with happiness, they receive words of encouragement and praise for being obedient and hardworking; and promising them of greater gifts next year. The new brides are also presented with new dresses and wrappers by their husbands, father-in-law and mother-in-law, etc.

 

That evening the women will gather at the town square dressed in their best and newest attires to make a feast, singing and dancing to Egbe Mba music till night falls. By 6p.m. or thereabout, the women will return to their various houses to dish out food to their visiting guests and family members. The food for this day is cocoyam.

 

The celebration is designed in such a way that children move from compound to compound and from community to community, eating and rejoicing. At the end of the day, they will return home with wrapped fish as proof of participation in Ogbo Nja feast of that day. The new brides will also do the same.

 

The day two celebration starts with the same preparation. It is the men’s turn to present gifts to children and others who were loyal, obedient and hardworking during the year according to his assessments. The food for the second day celebration is yam, which will be cooked and eaten pounded and/or sliced. The women will continue their music, singing and dancing at the town square. Later in the evening, the men will gather at the town square to eat together in groups, thereby bringing the Ogbo Nja festival of that year to an end

 

These and many other childhood ceremonies which are celebrated on an individual or community basis reinforce and promote sense of community, love, joy, reverence, success, unity and brotherhood. It gives the child a sense of achievement and it is a great way of rewarding the child for a job well done. Besides, it is important that you celebrate your child’s milestones and accomplishments. Significantly too, because most of these celebrations involve almost all the children, their parents and other adult family members and friends in the community they are not just celebrated for the fun of celebrating but to:

1.     Cultivate/inculcate a Sense of Community

They offer opportune times to bond with our families and friends and well-wishers and a chance to connect with those we love and care about on a deeper and more profound level.

2.     Promote a sense of achievement and encourage exploit

These celebrations spur our children to greater achievements and propel them to make positive exploits; to accomplish those milestones worthy of celebration and praise. Then criminality and all forms of anti-social behaviours were frowned at and industry was cherished.

3.     Instil a sense of meaning and significance to our lives as a people

The unique practices that highlight important milestones such as childbirth, naming, walking etc. all serve an important purpose. Participating in the customary rites (rubbing of powder, singing, dancing, drinking or children struggling among themselves to get pieces of coconut and fish during Oken Enu O'o Onwi) connects us to the significance of the role that such occasion plays within the grand scheme of our lives. It instils a sense of appreciation for the gift of life.

4.     Create lasting fond memories 

The human mind tends to recall memories that carry a high emotional charge to them. When we commemorate a special occasion in the life of our baby, we are essentially placing a mental bookmark on the child’s experience, thereby making it easier to remember it in the future. The photos, videos and other forms of memorabilia from those occasions serve as triggers that children can use to re-live those pleasant experiences and achievements in the future.

5.     Add fun and excitement to our lives

These Celebrations can be incredibly fun and provides children and their parents with the perfect opportunity to engage in the joys of life such dance, song, food, play and laughter.

6.     Enables children take their place in the circle of life.

They are not only ushered into the world but celebrated at every point of achievement. Besides, when we take the time to celebrate these events that were cherish and celebrated by our ancestors in the yesteryears we are essentially connecting with our humanity and the commonality that we share with all those who have been long gone before us.

The modern Eleme family’s carefree life of excluding themselves from participating in gatherings that pay homage to the important milestones in their children’s life is robbing Eleme  younger generation sense of achievement, community, love, peace, cooperation and fun that comes with these celebrations.

Basic Things to Known Before Marrying An Eleme First Daughter

Basic Things to Know Before Marrying an Eleme First Daughter

High Chief Ollorwi Osaro

Introduction

Are you in love with an Eleme First Daughter and planning to marry her? Then this is for you. Eleme First Daughters, a sect of Nigerian girls from the south-south parts of the country, are one of the most beautiful, intelligent and down-to-earth women in the world. Nevertheless, they have other unique quirks which impact their marriages considerably.

For those who have fallen in love with Eleme First Daughters  and are unaware of these other things that come with being eternally linked to them, Oku Osaro bãrã Osila Eleme, has put together this tips to help you understand your wife to be. Please keep in mind that these points are applicable to most Eleme First Daughters, but not all, like everything else, there are exceptions to the rule.

Culture and Tradition

Eleme First Daughters value their culture and tradition. This is because the tradition placed high premium on them. They are expected to be married out as virgins. They are also expected to perform certain rituals that culture placed on them such as Ɔwara Ekpáa Osila, Osí Echíi Osila, and Osí ƆkT Osila among others. They are proud to perform these rites during marriage as prove of their uniqueness, sanctity and discipline. Due to their birth order, the special rights attached to their position as firstborn daughters and what tradition demands of them, they are more expensive than other daughters of the family.

Value for Family

As family torchbearers, Eleme First Daughters have deep regard for family and so usually want to have members of their family around most of the time. Her relationship with her parents, siblings and even extended family is close knit and she will not compromise or cut them off in a hurry.

Any guy marrying an Eleme First Daughter has to keep in mind that their home will always be packed with family members gossiping, quarrelling, playing and laughing. Even if you decided to live far away from family, be rest assured that she will keep sending random things back home, will get home-sick a lot and so, will be in constant communication with her family.

Marriage and Eleme Language

Eleme daughters know how to marry but most of them are not proud of Eleme language and cannot speak the language to their children. Rather they are satisfied to speak English at any time. Even when they marry Eleme men, they do neglect the Eleme language for a foreign one.

When they marry outsiders, their children most usually speak English language first before learning that of their husband or any other language.

Unlike Igbo, Efik, or Yoruba girls to mention a few, who will speak their language to their children from day one irrespective of who or where they marry; Eleme girls will rather alienate their children from the unique Eleme traits and traditions even if they are married to Eleme men.

Care and Love

Eleme First Daughters are beautiful, intelligent and obedient, but most of all, they are very caring, hardworking and industrious.

They are generally strong women and while the husband plays the head of the home and brings home the bread, she most likely ends up being the foundation of the house: takes care of the kids, the budget, the food, the home generally. She will not hesitate to take up several jobs to support her husband and family, and she will still fulfil her wifely duty to keep everyone happy.

Religion

The people of Eleme are very religious people and their preferred religion is Christianity. Most Eleme First Daughters are brought up in strict religious homes and as such, they have the fear of God and the belief in His Supremacy instilled in them.

Even when they get emancipated from their parents, they still carry those values with them into their marriage and homes. Be prepared to go to church every Sunday, and observe religious holidays and church programmes once married to an Eleme First Daughter, they hardly compromise on this and they hardly convert to other religions.

Foods

The people of Eleme have a large variety of delicious dishes and their women are trained to know these recipes from an early age. They also have a love for their local meals and so they find it difficult to change their diet to food from other areas.

No doubt after marriage, especially if they are married to someone from another country or tribe, they can make the necessary compromise and eat other dishes, but be rest assures that they will not throw their home food completely away. They find ways to cajole their new family into accepting their local dishes and this is usually easy as Eleme meals are usually delicious and the girls are great cooks.

Soup

There are three types of soup with cultural values in Eleme of which Eleme First Daughter must in the course of your marriage introduce you to. These are Looloo Mbalo, Ebͻri Mbalo, and Ͻkwͻi Nsogũ. Each type of soup requires particular types of fish to go with, and they are meant for different occasions.

Do not mistaken Looloo Mbalo with the popular Pepper Soup. No! Looloo Mbalo is usually cooked with njijoii (snapper), nda (shynose), obui (catfish), ekoko (skate), ͻmεε (barracuda), and ekokoabura (shark) among other special ingredients. Looloo mbalo is mostly served with nja esaa (pounded yam). The yam is usually pounded into eyarayara nja esaa or ͻtãrã nja esaa and eaten with looloo mbalo. She must coach you on the technics of eating it the Eleme way. You have to learn how to mould the lumps, bore a hoe at the center, use it to fetch the soup and swallow it without the pounded yam scattering.

Ebͻri Mbalo is another Eleme soup thickened with adε-mkpͻͻ (cowpea). It is known generally as native soup and may be prepared with dried fish and/or meat along other necessary condiments.

Ͻkwͻi Nsogũ entails the preparation of enough fresh pumpkin leaves, boiled and carefully grinded in mortal. The ingredients include mgboro, esͻrͻ ͻbani, dried meat, and one of the following types of fish – nda, ekoko, obui, eboakpina or ekokoabura. This type of soup is preferred during rainy season when fresh pumpkin leaves are abundant.

Other popular indigenous Eleme soups include Mbalo Ɔkwɔi Nsogũ, I'oro Mbalo (spice with Etoo Akara or Esaa), Mbalo ƆgS, etc.

The ideal Eleme First Daughter who is married knows the temperament of her husband and selects the type of soup she offers him to sustain and promote his love and good health.

Conclusion

Eleme First Daughters make excellent wives. They are home builders and the pillar of their husbands’ success.

High Chief Ollorwi Osaro

NDÈLÉ

NDÈLÉ PROCESSION

NDÈLÉ

HIGH CHIEF OLLORWI OSARO

Introduction

Ndèlé is a customary provision that allows a woman to manifest her personal wealth by publicly transferring part to another woman for the purpose of conferment of the prestigious title of Ɛmɛrɛ Ɔwa with all the prominence which custom grants to such a person.  It is a deliberate action by a woman to enrich another. The Eleme Culture designed Ndèlé as a traditional means of Economic Empowerment and Wealth Transfer among the female folks.  In transferring wealth, Ndèlé has helped empower many couples and give autonomy and self-sufficiency to several families in Eleme. 

Purpose of Ndèlé

The established process of economic empowerment and wealth transfer known as Ndèlé has hitherto transformed the lives of many families. It is also an attainment for social recognition and status conferment among our female folks. Ndèlé ensures that the title of Ɛmɛrɛ Ɔwa cannot be assumed overnight without being formally confer with it, after due process and especially meeting the minimum requirements of Otora Ndèlé.

The benefactor, i.e., the woman performing the Otora Ndèlé must examine herself fit for the exercise and buoyant enough to meet all the requirements. She must carefully select the beneficiary, who in most cases will be her daughter, junior sister or niece.

Material for Otora Ndèlé

The list of material for Otora Ndèlé is endless as new and expensive things are introduced from time to time in line with changes. However, the following are prerequisite: Different Varieties of Yams, Cocoyams, Sugarcane, Beans, Pepper, salt, palm oil, Pumpkin, One Plantain Sucker, One Basin of Garri, Big Dried Fish (known as ete njira), and a female goat. Also to be included are various sizes of aluminium pots, plates, basins, axe, kettle, matchet, trunk boxes, bicycle, trinkets, gas cooker and cylinder, sewing machine, trays, tripods, cups, mortar and pestle, sieve, cutlery and so on.

When the materials for Otora Ndèlé are assumed to be complete, leading women in the community will be invited to inspect all the materials which will be laid out in a room. The women qualified to carry the materials are compound members, relations of the celebrant, members of her age-group and other female members of the community. That is, the more the materials, the more the number of women to carry them.  

Ndèlé Song

And apart from the bicycle which may be rolled along with the entourage, every single item will be carried by a woman on her head as they sing the Ndèlé song:

Ndèlé Etoo                                          Hey yaa hey

Ndèlé Esaa                                          Hey yaa hey

Ndèlé Ojaku (Ojakpo)                         Hey yaa hey

Ndèlé Onwie                                       Hey yaa hey

Ndèlé Njae                                          Hey yaa hey

Ndèlé Akpikpe                                     Hey yaa hey

Ndèlé Abã                                           Hey yaa hey

Ndèlé Day

Otora Ndèlé is usually performed on Ɔbɔ and it is never carried to a widow, spinster or a woman not currently married to a man.

Ndèlé Procession

Only a married first daughter who have acquired the Ɛmɛrɛ Ɔwa title leads the NDÈLÉ procession, first round their own community to announce their departure and then to the recipient community. One of the leaders will carry a heavy metal gong which she will sound monotonously as they walk along. This will continue until the entourage reaches their destination and is received by members of the age-group or friends of the husband to the recipient.

Reception Rites

Custom demands that both the recipient and her husband must hide themselves in nearby compound and remain there until they are sent for, while their friends will help the entourage to settle down. When the entourage has finally settled down, the friends of the couple will now help them to come and see the gift items which will be announced to them as they move from their hiding place to their own house.

In the spirit of welcoming the entourage all the necessary rites will be performed in the recipient’s house before they will begin their journey back home.

Conferment of Ɛmɛrɛ Ɔwa Title

The arrival of the entourage back home begins another round of celebrations by the celebrant who joyfully receives the entourage and praises them for safe delivery of all the items. After a period of singing, dancing and merriments, the leader of the Ogbo Ɛmɛrɛ Ɔwa of the community will formally announce the emergence of a new Ɛmɛrɛ Ɔwa and the celebrant in response will thank all present for honouring her by admitting her into the Ɛmɛrɛ Ɔwa Eleme Hall of Fame and wish them safe journey to their various houses.