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Igba Nkwu Nwanyi: All You Need to Know About the Igbo Traditional Marriage, Using Uturu as a Case Study

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Unfortunately, Igbo tradition doesn’t recognize the modern kind of proposal where the man gets down on one knee and proposes to his girlfriend.

Marriage is very important in Igbo culture, and the traditional rites attached to the union aren’t taken lightly by the families involved.

Traditional Igbo marriages are deemed very festive, colorful, and are divided into four main parts:

1. Marriage inquiry known as ‘Iku aka’ or ‘Iju ese’

2. Seeking consent from the bride-to-be’s extended family, known traditionally as ‘Umunna’

3. Bride price negotiation

4. Wine-carrying ceremony by the bride, known as ‘Igba Nkwu Nwanyi’

All these must be completed, and the bride’s family must be satisfied before the groom can take his new wife home.

1. Marriage Inquiry Known as ‘Iku Aka’ or ‘Iju Ese’

Tradition doesn’t recognize the modern kind of proposal where the man gets down on one knee and proposes to his girlfriend. The first step of the Igbo traditional wedding rites is the groom visiting the bride’s immediate family, accompanied by his father or the eldest member of his family if his father is deceased. Usually, they are meant to show up empty-handed because ‘Iku aka’ or ‘Iju ese’ simply means ‘coming to knock or inquire,’ but the groom and his family are free to take some hot drinks and kola nuts as a gesture of goodwill.

The groom’s father does the talking; he introduces himself to the bride’s parents or guardian, explains the purpose of his visit, and officially announces his son’s interest in marrying their daughter. The bride-to-be is then called out by her parents and asked if she knows her suitor and would like to marry him. Her response determines if they will proceed to inform the extended family and begin the bride price negotiation.

2. Seeking Consent from the Bride-to-Be’s Extended Family, Known Traditionally as ‘Umunna’

After the first visit, the bride’s family begins an investigation of the groom’s family. They check their background and history (hereditary illnesses, bad behaviors, divorce, fertility, etc.). This investigation determines the progress of the next meeting between both families, as the bride’s family will decide if the groom-to-be is suitable to take care of their daughter and future children. It is also assumed that the groom’s family must have conducted a similar investigation prior to the first visit.

The next meeting will be between the groom’s family (which can include up to 20 people) and the bride’s extended family, known as ‘Umunna’. This meeting is important because the groom’s family must restate their interest in marrying from their family. The groom first needs to get the consent of the bride’s extended family and then the final consent from the bride. Dates for the traditional wedding will be set, and a bride price list will be sent out. In Igboland, tradition dictates that the groom bring a few gifts (such as kola nuts, palm wine, beer, soft drinks, tobacco, snuff, and a goat). These will be shared between the groom’s and the bride’s families.

3. Bride Price Negotiation and Payment, Known as ‘Ime Ego’

After the second visit and once consent has been given by the bride’s extended family, the groom’s family can proceed with the bride price negotiation and payment, known traditionally as ‘Ime ego’. The groom’s family asks for the engagement gifts list, which varies slightly from place to place in Igboland.

The money paid for the bride price is significantly small and can be as low as N30; it isn’t an indication of the bride’s worth. The extra gifts make up the larger part of the bride price. The groom’s family then presents all they’ve bought to the bride’s family on an agreed date or on the day of the wine-carrying ceremony.

‘Ime ego’ can be a hectic process between both families, with a lot of begging from the groom’s side and a lot of bragging from the bride’s side. The bride’s family lists their daughter’s accomplishments and what the groom-to-be will gain by marrying her. There will be a lot of back and forth between both families until a set amount is reached.

4. Wine-Carrying Ceremony by the Bride, Known as ‘Igba Nkwu Nwanyi’, and ‘Idu Ụlọ’

This is the final rite done by the groom’s family. After the date for the official wine carrying has been set, the ceremony is held at the bride’s home. Her family prepares a large feast (depending on their means) for the groom’s family and invited guests. They may also hire a live band and traditional dancers to make the ceremony interesting. Usually, the bride-to-be is dressed in traditional Igbo wedding attire, which includes a blouse, a double wrapper, a red coral bead necklace, and a large head tie known as ‘Ichafu’ or a bead around her head.

The groom is expected to be accompanied by a larger party this time (including friends) and bring along the bride price list. He must present the list along with the required gifts to the Umunna before the ceremony begins.

The highlight of ‘Igba Nkwu Nwanyi’ is when the bride publicly identifies the man she wants to marry. The bride’s father or eldest uncle (if her father is deceased) traditionally prays for the bride, blessing her future marriage. He then gives her a cup of palm wine (usually placed in a gourd) to find the man she intends to marry. The bride, along with her maidens, searches for her groom in the crowd, as other men and the groom’s friends beckon her to give them her wine. Once she finds her groom, she offers him the drink, kneeling down. If he takes a sip, it signifies to the crowd that he is her husband; acceptance means they are officially married. The groom and bride then dance to meet her parents, who pronounce blessings on them. The merriment begins, and the couple receives gifts from friends and family.

‘Idu Ụlọ’ comes immediately after ‘Igba Nkwu’. At this stage, the bride visits the groom’s home for the first time, accompanied by a maiden or her unmarried sister to keep her company. Before she begins her journey, the bride’s family gifts her items she’ll need to start her new home, including cooking utensils, bed sheets, suitcases, boxes, a sewing machine, a bed, pillowcases, plates, clothes, and other essential items. The bride’s sister or family returns home after a few days to give feedback to her family.

 

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EVENTS

151 SENIOR POLICE OFFICERS FACE FORCE DISCIPLINARY COMMITTEE OVER DISCIPLINARY MATTERS

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‎PRESS RELEASE
‎151 SENIOR POLICE OFFICERS FACE FORCE DISCIPLINARY COMMITTEE OVER DISCIPLINARY MATTERS

‎In a decisive step towards reinforcing internal accountability and professional standards, one hundred and fifty-one (151) senior police officers are currently facing the Force Disciplinary Committee (FDC) over various pending disciplinary matters. The exercise commenced today Monday, 14th July till Friday, 25th July 2025, at the IGP Smart Conference Hall, Force Headquarters, Abuja.

‎The Force Disciplinary Committee is an essential internal structure responsible for reviewing and adjudicating cases of alleged breaches of professional conduct, misconduct, and ethical violations involving senior officers of the rank of Assistant Superintendent of Police and above. The affected officers, drawn from various commands and formations across the country, are expected to undergo a thorough and transparent review process in line with extant police regulations and disciplinary procedures for final recommendation to the Police Service Commission.

‎The Inspector-General of Police, IGP Kayode Adeolu Egbetokun, Ph.D., NPM, has reaffirmed his administration’s dedication to discipline and ethical conduct within the Force. He emphasized that the Nigeria Police Force will not condone any form of indiscipline or misconduct.

‎The Nigeria Police Force remains resolute in its commitment to promoting integrity, professionalism, and public trust. The disciplinary process reflects the Force’s keenness to maintaining an accountable and service-driven institution, where standards are upheld and the rule of law is respected from within.

‎ACP
‎FORCE PUBLIC RELATIONS OFFICER,
‎FORCE HEADQUARTERS,
‎ABUJA.

‎16TH JULY, 2025.

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Customs FOU ‘A’ Vows Tougher Action Against Illicit Financial Flows …Hands Over ₦31m Seized Foreign Currency to EFCC

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The Nigeria Customs Service (NCS), Federal Operations Unit, Zone A, has reaffirmed its commitment to curbing illicit financial flows, following the seizure of undeclared foreign currency valued at ₦30.86 million near the Seme border.

The seized funds were formally handed over to the Economic and Financial Crimes Commission (EFCC) on Wednesday, 16 July 2025.

Speaking during the handover, the Unit head, Comptroller Mohammed Shuaibu, explained that the interception occurred on Sunday, 13 July 2025, when officers on routine patrol along the Babapupa bush path flagged down a suspicious Nissan Almera.

According to him, the driver abandoned the vehicle and fled into the nearby bush, evading arrest. “Upon inspection, officers discovered undeclared foreign currency, $20,000 in U.S. dollars and 110,000 in West African CFA francs carefully stashed in the vehicle.”

“The seized currency contravenes Section 3 of the Money Laundering (Prevention and Prohibition) Act 2022, which mandates the declaration of any amount exceeding $10,000 or its equivalent at Nigeria’s borders”, he noted.

Comptroller Shuaibu highlighted the importance of inter-agency collaboration in tackling transnational crimes while reiterating the Unit’s commitment to protecting the Nigerian economy from economic sabotage. “We will remain vigilant and ensure our borders are not used as conduits for criminal activities.”

After receiving the seized currency, the Head of Investigation, Lagos Directorate of the EFCC, Shehu Muhammed-Allah, commended the Service for its professionalism and timely intervention.

“This handover reinforces the synergy between both agencies. It is a strong message to criminals that the law is watching, and there will be consequences”, he warned.

He affirmed that the EFCC will investigate to trace the ownership of the abandoned vehicle and will pursue legal proceedings in accordance with the law.

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Why I worked against Atiku in 2023 – Ortom

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A former governor of Benue state, Samuel Ortom, has explained why he worked against the candidature of the presidential candidate of the Peoples Democratic Party PDP in 2023.

Ortom said he worked against Atiku at the risk of his senatorial ambition.

He disclosed this on Thursday while fielding questions on Arise Television’s Morning Show programme.

The former Governor stated that be believed for equity, fairness and justice, the PDP should have allowed presidency to go the south.

He said: “And when members of the PDP overwhelmingly accepted that the presidency should be in the north, we say no, it was wrong, because everyone knows here for equity, fairness and justice, we should allow presidency in the North for eight years, and the south should go for eight years.

“I’ve already made my position known. I don’t want to be a hypocrite. I don’t want to pretend. And I made it very clear that was why I worked against the PDP in 2023 election. And I did say that even if I lose my senatorial election, After some eight years as governor, it doesn’t matter. But let it be known that there are people who believe in justice, equity and fairness.”

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