Divided by Tradition: The Ongoing Battle Over the Second Burial (Itolimhin) Ceremony in Amedokhian community of Uromi
In Amedokhian, a fight is quiet but fiercely unfolding. It’s a conflict not of land or politics, but of cultural identity clash that pits tradition against modernity, the old against the new. At the center of this cultural struggle is the Second Burial, or Itolimhin, a ritual that has bound the Amedokhian community together for centuries.
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Yet, in recent years, this sacred rite has become the focal point of a dispute. The question at hand? What animal should be used for the ceremonies, a goat or cow?
As tensions rise, one wonders: is this truly about an animal, or is it a deeper reflection of the community’s struggle to balance its heritage with the pressures of a rapidly changing world?
The Importance of the Itolimhin Ceremony in Esan Culture
The Itolimhin, or Second Burial, is one of the most important cultural rites among the Esan people of southern Nigeria. For centuries, it has served as the final chapter in the journey of a deceased individual’s soul, enabling the deceased to join their ancestors.
Traditionally, the first son is tasked with carrying out this essential duty, which symbolizes his legal right to inherit his father’s property. Without performing this ritual, the first son cannot assume the title of Odionwele (head of the family) or claim his father’s estate.
It is, in every sense, the final passage—both for the deceased and for the living son, who must demonstrate his readiness to assume familial responsibility.
The Debate: Goat vs. Cattle
But in Amedokhian, a community in Uromi, a controversial debate has emerged over a seemingly trivial issue: which animal should be slaughtered for the ritual? Some maintained that the traditional choice should be the goat, a much common and more affordable offer for the rite but some members of the community are pushing for cattle, an animal that has often been associated with wealth and prestige among Esan people.
What initially seems like a simple question has rapidly transformed into a profound cultural divide. For generations, cattle have been the traditional animal of choice for the Itolimhin ceremony. Yet, amid mounting economic hardship, many in the community are beginning to question whether this longstanding tradition is still practical.
With financial pressures mounting, some are looking for ways to cut costs without sacrificing the integrity of their cultural rites, creating a growing tension between upholding tradition and adapting to modern economic realities.
One faction argues that cattle, as a more significant and dignified animal, reflects a modern evolution of the ceremony. In contrast, the opposing group is determined to preserve the use of goats, honoring the longstanding customs that have defined their community for generations.
The act of slaughtering a large cow, tied to a tree, and sharing its meat among the elders, they argue, symbolizes the community’s respect for the deceased. But for others, this shift seems to be nothing more than a move to commodify a sacred tradition, transforming it into a display of financial prowess rather than cultural reverence.
Beyond cultural concerns, economic factors are also playing a significant role in the debate. The cost of acquiring a cow has become prohibitive for many families, particularly those already grappling with financial hardship, yet still expected to uphold the same ceremonial rites.
Interviews conducted with members of the Esan diaspora reveal heartbreaking stories of individuals who, in a desperate bid to fulfill this cultural obligation, have resorted to borrowing money—only to find themselves trapped in debt.
Others have gone as far as selling off inheritance property intended for future generations, all to afford the Itolimhin ceremony and have nothing to inherit after the rites are performed.
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This dilemma underscores a deeper irony: the second burial ritual, which was initially designed to honor the deceased and solidify inheritance, is now pushing some families to risk their own financial futures just to participate.
Escalation and Division: The Role of Curses
What has also turned this debate from a simple discussion into an all-out cultural conflict is the escalation into curses. Members of both factions have resorted to invoking curses involving goats and sheep, hoping to cast the opposing side into disfavor.
As a result, the community has become deeply divided, with some individuals too afraid to meet in Amedokhian, fearing that the curses need to be reversed before they can engage in meaningful dialogue. The very foundation of this communal ceremony has been shaken by a dispute over what, in some eyes, seems a trivial detail.
In response to the growing tensions, the Amedokhian community has sought guidance from His Royal Highness, Anselm Aidenojie, the Onojie of Uromi. In a bid to heal the rift, the Onojie has called for both sides to return to their homes and seek reconciliation through the mediation of the community’s elders.
Simultaneously, the Amedokhian Development Association (ADA), which includes both local and diaspora members, has been working tirelessly to bridge the divide.
Despite these efforts, a full resolution remains elusive, and the community stands at a crossroads, torn between preserving tradition and adapting to modern pressures.
The Struggle to Preserve African Indigenous Values
At the heart of this dispute lies a larger question about the nature of tradition and how it should evolve. The Itolimhin ceremony is not just about honoring the dead, but also about reinforcing cultural values that have defined the Esan people for centuries.
Indigenous African values, such as respect for elders, the importance of community, and the interconnectedness between the living and the dead, are central to this ritual. Yet, as societies across Africa and the diaspora have evolved, these values have been challenged by new influences, including globalization, Western education, and economic modernization.
In this light, the Itolimhin debate represents more than just a disagreement about which animal to use. It symbolizes the broader tensions within African societies as they navigate the complexities of cultural preservation in a rapidly changing world.
African Indigenous values are rooted in deep, communal principles that emphasize collective responsibility, respect for ancestors, and the continuity of cultural practices.
These values are not static; they are fluid, evolving with each generation while still retaining the core principles that define them. In the case of the Itolimhin ceremony, the ritual’s significance lies not in the specific animal chosen, but in the community’s shared understanding of the meaning behind the act.
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Whether a goat or a cow is chosen for the sacrifice, the core purpose of the ritual remains the same: to ensure that the deceased’s spirit is properly honored and to reinforce the living’s responsibility to uphold their familial and social duties.
At its heart, the Itolimhin ceremony is about continuity—preserving the bond between the generations and ensuring that cultural and communal values endure. The ritual serves as a reminder of the living’s duty to maintain tradition, safeguarding both individual legacy and the collective identity of the community.
Moreover, African Indigenous values place a premium on oral traditions, storytelling, and the passing of knowledge from one generation to the next.
The conflict in Amedokhian, therefore, speaks to a larger issue within many African communities today: how to preserve traditions without compromising the values that give those traditions meaning.
The debate over the Second Burial ceremony reveals a cultural tension between maintaining tradition for tradition’s sake and adapting to contemporary realities. Yet, in this struggle lies an opportunity—an opportunity to ensure that the heart of African culture, with its emphasis on family, community, and respect for the dead, is preserved for generations to come.
The Broader Implications of the Itolimhin Debate
As the Amedokhian community continues to grapple with this dispute, it remains a small-scale version of the larger challenges facing African societies today. The battle over the Itolimhin ceremony is not merely a battle over rituals; it is a struggle over identity, values, and the future of a rich cultural heritage.
While the conflict may seem localized, it speaks to the universal question: how do we honor our past while navigating the demands of the present and future?
In the end, the resolution of this dispute will depend on the willingness of the Amedokhian people to engage in honest dialogue, to reflect on the deeper meaning of their traditions, and to find a way forward that respects both the old and the new.
The Itolimhin ceremony, like so many other cultural practices, is not just a ritual. It is a living testament to the strength and resilience of African communities—a reminder that the past is never truly gone but continues to shape the present and guide the future.
Conclusion: A Call for Cultural Reconciliation
In conclusion, the controversy surrounding the Second Burial ceremony in Amedokhian is more than a simple argument over animals—it is a cultural battle that touches on deep issues of identity, modernity, and the preservation of African heritage.
As the community seeks resolution, it will be important for them to reflect on the broader significance of their traditions and the values they represent. The outcome of this debate could serve as a model for other African communities wrestling with similar tensions between tradition and progress.
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