Scholar tasks UPU on Urhobo National Assembly
By Bamidele Obah
Renowned economist and statistician Dr. Emmanuel Ojameruaye has advocated for the establishment of cemeteries in Urhoboland and called for a reduction in the financial burdens imposed on families during burials and weddings, among other recommendations.
In a paper titled “Culture and Economic Development Nexus in Urhoboland with Emphasis on Urhobo Marriage and Funeral Traditions,” presented at the 13th Conference and Annual General Meeting (AGM) of the Urhobo Historical Society13th Conference: Urhobo Historical Society confer awards on Fr. Abaka, Ohwofa, Efeotor (UHS) held in New York on July 26-27, 2024, Dr. Ojameruaye highlighted the economic burdens imposed by traditional funeral practices in Urhoboland.
He lamented that funeral ceremonies in Urhoboland are “very elaborate, time-consuming, and expensive.” He noted, “These days, bodies are kept in mortuaries for long periods until a house is built or remodeled for the grave.” Dr. Ojameruaye, a professor at Paradise Valley Community College in Phoenix, AZ, USA, further identified that the tradition of home burials “has led to significant delays in burials, increased the cost of funerals, and in some cases caused family rifts. It also poses health hazards.”
He advocated for a shift, stating, “Urhobo people must imbibe the culture of burying their dead in well-maintained cemeteries.”
The former lecturer in Economics and Statistics at the University of Benin, Edo State, further spoke on the tradition of returning a woman’s corpse to her village for burial. He said, “Traditionally, when a married woman dies, her corpse is returned to her family’s homestead, meaning they are buried apart from their husbands. There are arguments for and against this practice.”
Dr. Ojameruaye shared personal experiences with the waste and heartache of home burials and the burial of married women in their father’s homestead. He narrated, “The house I built in 2004 on a 200 x 350 feet land at Oviorie-Ovu for my final resting place, and possibly a family cemetery, has never been slept in. After lying fallow for some years, I asked a non-relative to move in and maintain the house and compound. He now has a large farm there, but the house is in disrepair and needs complete renovation. I’m now in a quandary on what to do with it.”
He further stated, “In general, I believe that the economic costs of the above elements of Urhobo funeral traditions far outweigh the benefits, even if you factor in the growth of the ‘funeral industry’ in Urhoboland.” He expressed agreement with a 2021 study by Agbamu Etakponunor Mercy, observing, “It is now difficult to see the tears of children and family members at the interment venue; rather, they are more concerned about entertaining their friends and associates in reception venues. Some problems generated by this modern trend include financial crises, stress and ill health, marital problems/divorce, drunkenness, and high crime rates. This trend poses a serious threat to the unity, economic growth, and development of the Urhobo Nation.”
Speaking on the economic implications of marriage traditions in Urhoboland, the former Head of Government and Community Affairs (1992-95) and later Head of Community Development in the Western Division Office, Warri (1998-2002) at Shell Petroleum Development Company (SPDC), noted, “Marriage is a union not just between a man (Oshare) and a woman (Aye), but very importantly, a union of two families (Ekru). This results in high economic burdens on couples (high dependency ratios).”
He listed the forms/types of marriages in Urhobo as “Esavwijotor (a form of betrothal), Ose (concubine), arranged marriage in absentia, modern courtship leading to traditional wedding, church and/or court weddings.” He argued that the marriage process in Urhoboland is “long, tortuous, and typified by nuance, oratory, and protocol, bride price, and other payments and gifts,” leading to “heavy financial burdens on the groom.”
Ojameruaye mentioned that “polygamy results in very large families with high dependency ratios and lower economic welfare; it could lead to acrimonious relationships and social capital erosion.” On female circumcision, he stated, “It is unnecessary, with health risks. Declining. Of no economic benefit.”
He argued that “the impact of each of the above elements varies, and opinion appears divided among the Urhobo people,” but submitted that “in general, there appears to be a consensus that reforms are necessary in some of the elements to reduce costs on couples and build social capital.”
Ojameruaye said, “The culture of any ethnic group or nation can be likened to a double-edged sword in the sense that some aspects or elements of the culture (‘good culture’) can support or promote the economic welfare of the people and the overall economic development of the territory. On the other hand, some aspects or elements of the culture (‘bad culture’) can do the opposite.
“Culture is dynamic, and in a fast-changing world, ethnic groups and nations must modify or adapt some of their cultural practices to changing times or in response to modernity while retaining some of the positive elements to ensure continuity.”
On how to mitigate these issues, Dr. Ojameruaye asked, “What can we do as Urhobo people to ensure that our culture supports rapid economic development and lifts our people from multi-dimensional poverty?”
As recommendations, Ojameruaye highlighted:
Urhobo “Superstructure”: “Whatever recommendations we proffer may come to naught if there is no institution with legislative, executive, and law enforcement powers to see to the implementation of such recommendations. This is why we need a pan-Urhobo ‘superstructure’ to lead the effort to transform the culture of Urhobo people in a way that meaningfully supports economic development of the area and enhances economic welfare of the people. This superstructure is an Urhobo state!”
“Urhobo National Assembly: “Given the difficulty and uncertainty in creating an Urhobo state by the powers that be, until then, we must have a ‘Plan B.’ In this regard, the Urhobo Progress Union (UPU) should form an Urhobo National Assembly that can serve as a ‘quasi-government’ of the Urhobo people.”
“Enhancing the Urhobo Cultural Center at Uvwiamughe: “This should include the Urhobo Museum, a craft center, library, playground, hotel, and other tourist attractions.”
“Establishment of an Endowed Chair or Institute of Urhobo Studies at DELSU: “This would promote and conduct research into various areas of Urhobo history, culture, and development, house a library and documentation resource center on Urhobo issues, house a ‘mini’ Urhobo museum, encourage and supervise final year and postgraduate students undertaking research projects in various aspects of Urhobo studies, offer postgraduate degrees and certificates in Urhobo studies, provide intellectual support to the Urhobo National Assembly and Urhobo Cultural Center, and secure grants from local and international donors to support research and development activities in Urhoboland.”
“Promoting Cultural Tourism.
“Recognition and Promotion of Urhobo Cultural Icons: “Erection of monuments or statues of Urhobo cultural icons at public places such as road junctions, schools, marketplaces, local government headquarters, etc., throughout Urhoboland.”
The 13th Annual Conference and AGM took place at the New York University Stern School of Business Conference Hall, New York, with the theme: “Aspects of Urhobo Culture: Folklore & Poetry, Music, Language, Cosmology, Religion.”
