Ewe Tribe
The Ewe is a sizeable ethnic group in West Africa with over ten million population. They are situated in Southeastern Ghana, Southern Benin, and parts of Togo.
The largest population of Ewe people numbering over six million, is located in Ghana, while the second largest population, numbering over three million, is well placed in Togo.
They speak various dialects of Ewe, a language of the Niger-Congo family. Ewe unity is based on language and shared traditions of origin: their ancestral homeland is traced to Oyo, in Western Nigeria, a central Yoruba kingdom.
Ewe Marriage Rites and Custom
The informal relations between young lovers are given a stamp of seriousness and permanence by a ceremony known as vɔƒoƒo or knocking. The bridegroom’s parents send family relations as an emissary to the bride’s parents to ask formally for the hand of the bride.
Introduction
On arrival at the girl’s house, her parents enquired about the reason for their visit and, after hearing it, sent them away for about a week while considering their request.
The reason for postponing this is that a customarily immediate reply isn’t given to any question of significant importance. This also gives them time to make findings about the prospective groom and his parents if they have not done so already.
They must establish the man is of good character and from a family free of hereditary defects, witchcraft, and criminal mentality.
If, after this inquiry, the bride’s people are satisfied, and the girl agrees with the proposal, the groom’s delegation is informed on their second visitation that their request has been considered and accepted.
For this information, the delegation offers two bottles of imported or locally brewed gin in appreciation. This payment is known as ‘vɔlenu’ or knocking fee.
Bridal payment (Srɔnu or tabianu)
As soon as the groom’s people are informed of the acceptance of their request, preparations start in full swing for raising the marriage payments (Srɔnu or tabianu).
When this is ready, the groom’s paternal and maternal aunts carry it to the bride’s parent’s home either in a large trunk or wooden box or in a large pan called ‘ƒovi.’ This is then inspected and accepted if found complete or rejected or if found to be insufficient.
The formal handing over of the bride, which takes place in her bride’s father’s house, is a short ceremony where both parents give straightforward advice and admonition to the couple.
This is closely followed by both declarations of their willingness to marry. The responsibilities of each to the other are then meticulously enumerated and concluded by a short prayer to the ancestors. This is important to transfer sexual rights to the groom after the powdering.
Wedding preparation
The two families, after several consultations, then fix a date for the wedding, which must be a particular day named ‘asinyuigbe.’ In addition, the ceremony is always slated to take place in the evening when the moons are dark.
On the appointed day, the bride is sent for and brought to the groom’s father’s house, which, by tradition, is the wedding venue.
On that day, she is accompanied to the groom’s parent’s house by her mother’s sister, father’s sister, and a host of others, and a young girl follows them with a bundle of linen or marriage clothes.
At the groom’s parent’s house, the bride and her entourage her received in a room covered with white clothes.
Dedeasi (handing over of the bride to the groom’s parents)
At the house, the spokesperson, who is the bride’s father’s sister, hands her over to the groom’s father with these words;
“The bride’s parents gave her to us to bring to you in response to your request. From now on, responsibility for her maintenance lies with you. She must be well-fed.
It would help if you took good care of her when she is sick. We do not quarrel in our house, and we do not want her to quarrel in your house.”
The groom’s father receives the bride and offers his thanks to all the messengers, then follows through with a bit of admonition speech about a peaceful home and co-existence between couples.
After this, the groom’s lineage head pours a libation to the ancestors, summoning their presence for fruitful Marriage, long life, and peaceful home. The spirit of the ancestors is invoked for the consummation ceremony that will be followed later in the evening.
The bride at this time, on her first visit to her future home, is thought to be very shy and therefore called throughout the ceremonies’ ŋukpetɔ’ the shy one.
Doɖoabadzi (Consummation Rites)
The Mistress of ceremonies performs the consummation ceremony. She is usually the father’s sister of the groom and is known to have experienced a successful marriage and been lush or productive, the belief being that the bride will follow in her footsteps.
The Mistress ceremony’s Mistress leads the ‘ŋukpetɔ’ to the bedroom door.
There, her clothes are replaced by the two-yard cloth bought by the groom. She is then seated on the ‘atizikpui’ (a local stool), where she is rubbed with powder from a rare tree called ‘to’ by the Mistress.
She is subsequently helped from the stool onto the bed, where she is joined by the groom and is made to embrace each other as the Mistress addresses both of them; you are now ‘atsu kple asi,’ (Man and wife) breed as much as you can.”
With her duty done, the Mistress closes the door and returns to join those waiting for next door. Custom demands that ŋukpetɔ plays hard to get for several minutes before copulation.
After a long time, the Mistress knocks on the door, and the groom opens the bedroom door as she examines the white bed sheet. If it is bloodstained, there is jubilation among the expectant crowd.
The original idea behind the consummation is the public declaration of ŋukpetɔ’s virginity. After the virginity confirmation, the groom must make an additional payment.
The establishment of virginity is a matter of great pride for both the bride and her parents. In addition to establishing her unblemished reputation, it entitles her to use ‘blitsikpi’ golden bangles (bracelets) and ‘atsibla’ (a kind of traditional undergarment for women).
After the wedding feast and consummation, the bride remains in seclusion in the groom’s house for four to eight months. The bride often comes out of seclusion with a big belly, representing a successful union.
Conclusion
Marriage is a significant socio-cultural event among the Ewe huge funfair. The Marriage is concluded by giving marriage payment and a series of elaborate ceremonies, each of which is considered necessary for establishing a legal union.
This series of events/rites include; the bride’s payment, the handing over of the bride to the groom’s parents (dedeasi), the powdering of the bride (togbagba), the consummation (ɖoɖoabadzi), and the seclusion (dedexɔ). For a successful Ewe marriage, this process must not be compromised.
Unfortunately, the spread of Christianity and education has grossly impacted certain traditional marriage practices. Some Marriage cultural rules have been slightly modified while others have gradually phased out as old-fashioned in most Urban areas.
As a result of literacy, the use of the ring ‘asigɛ’ as a symbol of good Marriage is now in fashion, and the rubbing of the ‘to’ powder and the seclusion has disappeared completely.
