The Role of Inter-Tribal Marriage in Fostering Unity

THE ROLE OF INTER-TRIBAL MARRIAGE IN FOSTERING UNITY AMONGS TIV/IGEDE PEOPLE OF BENUE STATE, NIGERIA. BY JACOB YOL 08123463845 MARCH, 2014 LIST OF TABLES Table 1: Sex Distribution of Respondents Table 2: Age Distribution of Respondents Table 3: Marital Distribution of Respondents Table 4: Educational Distribution of Respondents Table 5: Occupational Distribution of Respondents Table 6: Distribution of Respondents by Religious Affiliation Table 7: The Causes of Inter-Tribal Marriage Table 8: The Impact of Inter-Tribal Marriage Table 9: The Importance of Marriage Table 10: Respondents Responses on the Role of Inter-Tribal Marriage in fostering Unity among Tiv/Igede People TABLE OF CONTENT Title Page…………………………………………………………………. i Table of Contents………………………………………………………… ii List of Tables……………………………………………………………… iii Abstract……………………………………………………………………. iv CHAPTER ONE: Introduction 1.1 Background of the Study…………………………………………. 1 1.2 Statement of the Research Problem……………………….….. 4 1.3 Research Questions…………………………………………..…… 5 1.4 Objective of the Study…………………………………………….. 5 1.5 Significance of the Study…………………………………………. 6 1.6 Scope of the Study………………………………………………….. 6 1.7 Definition of Terms…………………………………………………. 7 CHAPTER TWO: Literature Review 2.1 Introduction…………………………………………………………… 8 2.2 The Concept of Marriage……………..……………………..……. 8 2.3 Function of Marriage………………………………………………...10 2.4 Marriage as an Institution..………………………………….…… 12 2.5 Cultural Stereotypes……………………………………………...... 13 2.6 Tiv Marriage System………………………………………………… 17 2.7 Igede Marriage System……………………………………………… 23 2.8 Stereotypes and the Tiv/Igede Marriage System……….…… .26 2.9 The Role of Inter-Tribal Marriage in fostering Unity…………….………………………………………………………….…. 29 2.10 Theoretical Framework……………………………………………... 32 2.10.1 Structural Strain Theory…………..……………………………. 32 2.10.2 Exchange Theory………………………………………………… …33 CHAPTER THREE: Methodology 3.1 Introduction………………………………………………………….. 36 3.2 Research Design……………………………………………………. 36 3.3 Study Area……………………………………………………………. 37 3.4 The Study Population………………………………………………. 38 3.5 Sampling Procedures……………………………………………….. 38 3.6 Data Collection……………………..………………………………... 32 3.7 Method of Data Analysis……………………………………………. 41 3.8 Limitations of the Study………………………………………..….. 41 CHAPTER FOUR: Data Presentation and Analysis 4.1 Introduction…………………………………………………………… 43 4.2 Presentation of Data Analysis and Interpretation………..…. 43 4.3 Discussion of Findings…………………………………….……….. 55 CHAPTER FIVE: Summary, Conclusion and Recommendations 5.1 Introduction………………………………………………………… 57 5.1 Summary……………………………………………………………. 57 5.2 Conclusion………………………………………………………….. 59 5.3 Recommendation………………………………………………….. 59 ABSTRACT This study sets out to examine the impact of inter-tribal marriage in fostering unity among Tiv/Igede people of Benue State. Specifically, the study investigated the stereotypes and the Tiv/Igede marriage system and also assessed the role of inter-tribal marriage in fostering unity and the way forward. The theoretical framework for the study was the exchange theory. The study utilized descriptive survey research design and data was collected using interviews and questionnaires administered to one hundred and twenty (120) respondents. The sample was obtained using cluster sampling techniques. Data was analysed both quantitatively and qualitatively. Findings show that inter-tribal marriage significantly fosters unity. It is therefore recommended that, the traditional institutions should initiate policies and programmes to eradicate multigenerational trauma that may exist between tribes. Moreso, the traditional institutions should implement practices that reflects each others diversity in the society. CHAPTER ONE INTRODUCTION 1.1 BACKGROUND TO THE STUDY Over the past decades, there is no doubt that one of the factors militating against progress and development of this country is tribalism and ethnicity. Right from the time of independence to this period, our problem as a nation has been that of tribal and ethnic considerations in our everyday life. Many have preached on the need to break the ethnic problem in Nigeria; different programmes have been initiated but they ended as theoretical exercises. Genuine democratic culture has been difficult to entrench in this country because of ethnicity and tribalism. What every Nigerian is extremely conscious of is the importance of tribalism in politics. This consciousness is pervasive because administrative units, such as “states’’ and local government areas, are mapped out according to tribes. Admission into institutions of learning and distribution of national wealth, are conducted by ethnic considerations. This conduct of national affairs along lines of ethnic ideology caused riots, violence and war in the past. The Jos riots of 1945, the Kano riots (1953), the Tiv eruptions (1960 to 1964) and the civil disturbances in Western Nigeria (1965) are indications of the pathological character of ethnicity. The January 1966 coup, the May 1966 massacres in the North, the reactionary counter-coup of July 29, 1966, the wave of anti-Igbo violence in September 1966 and Nigerian civil war of 1967 to 1970 are other negative consequences of the ethnic force in the Nigerian nation. Marriage is the basic social institution, which is crucial and fundamental to the formation of the family, hence its universality (Fox, 1967). Within the Tiv/Igede societies, the family is conceptualized as an Organic Unified entity; it is seen as the basic unit of the community (Wegh, 1998). Based on such understanding, marriage among the Tiv is perceived as an activity involving not just the individual but the entire village likewise the Igedes. According to Murdock (1949:33) he argues that marriage confers the right of inheritance of children and offspring in the marriage. He argues that only children from societal recognized wedlock posses the right of inheritance to wealth and properties. He explains that in most African societies children born outside wedlock are considered bastards and would attract no right of inheritance though they may be biologically traced to a father. Also, he views such as irresponsibility as African societies label such families irresponsible, but on the other hand, maturity and prestige is conferred on families which bears children through the legitimate act of marriage. Inter-tribal marriages can help solve our ethnic problem and strengthen our nascent democracy and bring about the needed development. The Pointer (2004) maintained that inter- tribal marriage encourages growth and social interaction and reduces tribal and ethnic conflicts which is one of the problems facing the nation. Also, that inter-tribal marriage would bring about brotherly love among the different tribes in the country, adding that the need for cultural blend cannot be over stressed. Observers say that inter-tribal marriages will promote and strengthen efforts to promote the country’s unity because families are the smallest units of any society. Kunle (2002), asserts that ethnic considerations should not be allowed to come into play in efforts to get married and set up new family units. He further maintained that “I have seen several perfect marriages between people from different ethnic background and that is what we should be encouraging in our country,’’ he says. “Offspring of such couples are even nurtured to become good citizens of the country because they will be in a better position to appreciate Nigeria’s cultural silhouette in a more practical way. For instance, ethnic sentiments have never been a factor in marriages. Most of our adherents marry across ethnic boundaries; and that is why it is even encouraging (Duniya, 2003). This is because marriage is an institution ordained by God for the purpose of procreation, irrespective of any tribal, cultural and religious factors, he stresses. Duniya (2003), further maintained that nonetheless, concedes that the challenges facing couples from different ethnic background have somewhat discouraged others from embarking on inter-ethnic marriages, thereby defying God’s purpose for marriage. This study is therefore set out to examine the role of inter-tribal marriage in fostering unity among Tiv/Igede. 1.2 STATEMENT OF PROBLEM In recent times, among the Tiv/Igede societies; tribal, ethnic and religious considerations has forced many young men and women of adult age to remain Bachelors and spinsters as the refusal of most parents allowing their daughters to marry another tribe. This situation of minor hiccups such as language barriers and cultural differences should stop two persons who are truly in love from getting married. Consequently, marriages among same tribes ensures multiplication of a particular tribe as the share same cultural heritage thereby prompting the raise of conflict among non tribes as no element of unity have been sustained in uniting the different tribes predominantly found in Nigeria. As a result Laseinde’s viewpoint aptly reflects the sentiments of many concerned citizens who insist that for Nigeria to experience any meaningful progress, its citizens must necessarily do away with tribalism and ethnicity, as such factors hinder genuine nation-building efforts (Yakubu, 2008). It is in the light of the foregoing that the researcher deemed it pertinent to examine the role of inter-tribal marriage in fostering unity in the society by proffering possible solutions to the phenomenon. 1.3 Research Questions In the light of the above, the following questions are outlined to guide this study. i. What are the causes of inter-tribal marriage? ii. What are the impacts of inter-tribal marriage to the unity of society? iii. What is the importance of marriage? iv. What are the roles of inter-tribal marriage in fostering unity among Tiv/Igede people? 1.4 Objectives of the study The general objective of the study was to assess the role of inter-tribal marriage in fostering unity amongst Tiv/Igede. Other specific objectives include: i. Identifying the causes of inter-tribal marriages. ii. Examine the impacts of inter-tribal marriages in fostering unity in the society. iii. Explain the importance of marriage in the society. iv. Assess the roles of inter-tribal marriages in fostering unity amongst Tiv/Igede. 1.5 Significance of the study i. With this study, it will at the end educate and create awareness on the causes and effect inter-tribal marriage in fostering unity in the Nigerian State. ii. The content or information gathered within this study is intended to serve as a reservoir of knowledge for researchers within the field to research into a similar topic. iii. To re-direct our attention on the role of inter-tribal marriage in fostering unity amongst Tiv/Igede people and provide a focus for further research especially in the area of relationship between inter-tribal marriages and unity. iv. The study will also serve as reference materials for other students and researcher who would want to carry out similar studies. v. The findings of the research can provide direction to policy makers when enacting and implementing comprehensive policies aim at reducing conflict in the society. 1.6 Scope of the study This study is concerned mainly with the role of inter-tribal marriage in fostering unity amongst Tiv/Igede people in Nigeria. Benue State shall be the geographical area of coverage. The study covers the period between 2002 to 2013. 1.7 DEFINITION OF TERMS MARRIAGE Marriage is a voluntary and legal union of two matured adults, male and female with the relationship sharing both a sexual and economic cooperation. It is a publicly recognized, lifelong commitment between a man and woman (Fox, 1967). INTER-TRIBAL MARRIAGE This is the union of two adults, male and female from different tribes/ethnic groups. (Gluckman, 1950). CHAPTER TWO LITERATURE REVIEW 2.1 INTRODUCTION In this chapter, a review of related literature will be done to help the researcher articulate pre-existing problems associated with the role of inter-tribal marriage in fostering unity among the “Tiv” and “Igede” of Benue State of Nigeria. This will enable the researcher identify the concept of marriage, marriage as an institution, cultural stereotypes, the Tiv Marriage system, the Igede marriage system, stereotypes and the Tiv/Igede marriage relations as well as the irony of the situation which constitute the role of inter-tribal marriage in fostering unity among the Tiv and Igede people and the society at large. 2.2 THE CONCEPT OF MARRIAGE Marriage according to Murdock (1949:28) exists when those who share a sexual union also share an economic cooperation. On the other hand this view by Murdock is viewed the other way round as Wegh (1998:5) explains that among the “Tiv”, a man may have a sexual and economic relationship with a woman without such a relationship being regarded as marriage. Goodenough (1970:12) in his own view defines marriage as a transition and resulting contract in which a person establishes continuing claim to the right of sexual access to a woman; this right having priority over others from other men and in which the woman involvement is eligible to bear children. According to Anyebe (1985:130), marriage is a voluntary union of one man and woman or woman to the exclusion of others. To Wegh (1998:52) he argues that for the “Tivs”, marriage is a sign of maturity and responsibility, it is a sign of the fulfillment of the wishes and aspiration of ones parents, kinship group and the community at large. He asserts further that the Tiv who aim to totally embrace Tiv family’s values has one primary ambition to marry many wives and have as many children as possible; marriage gives the opportunity to see one’s face. Akiga (1939:127) affirms that because of the importance of children in “Tiv” marriage, the group is mainly concerned not with the comfort of the individual but with its own continued existence and any theory of marriage held by the “Tiv”, place more regards to children rather than to the wife, hence the “Tiv” value children so to help in the agriculture productivity of the land. Lordhugh (1979) explains that marriage among the Tiv like in other societies of the world is an issue of ultimate concern, marriage unleashes the whole lot of network of arrangement between people it goes beyond the individual to include the community at large. One’s wife is seen as the wife of the whole community. 2.3 THE FUNCTION OF MARRIAGE Marriage as an institution plays several functions that are crucial to the survival of society as a whole. The following accounts for some of these functions. According to Otite (1994:88) marriage is a means by which men and women’s lust and sexual competition alongside interest are regulated. In nearly all societies, marriage gives a man the exclusive right to his wife’s sexual favour. A woman sexual desire become the exclusive right of the husband once married; extra marital affairs amount to abominations and are punished accordingly; this is the idea stipulated by all societies, except a few examples- The Eskimos lease out their wives to their guest overnight. He considers this a form of hospitality to his visitor (Otite 1994: 88). Marriage also confers to the man his kinship rights and control over the children of the marriage. This is to say that children emanating from marriage become the property of the man and his kinsmen as seen in partrilineal societies. Otite (1994:88) observes that in matrilineal societies such as the Ashanti’s in Ghana the women and their kinsmen have large measures of control over the children of a marriage. Similarly, through marriage the right of a man over the economic and domestic services of a woman are achieved. This is especially tine of African and Asian societies. Schaefer (1995: 248) observes rightly that the woman owes allegiance to her husband in both economic and domestic services; she engages in economic activities and the husband directly control’s proceeds from such activities. Furthermore, through marriage social cohesion and solidarity is fostered among societies. In African societies, inter-tribal marriage amongst neighboring communities is encouraged as a tool for checking inter communal conflicts, it is believed that such marriage arrangements would lead to stability and also foster social solidarity among such societies. More interestingly, marriage provides the basis for procreation. Through marriage a legitimately approved forum is created for reproduction; as in African societies children born out of wedlock are viewed as taboo (Otite, 1994:88). According to Murdock (1949:33) he argues that marriage confers the right of inheritance of children and offspring in the marriage. He argues that only children from societal recognized wedlock posses the right of inheritance to wealth and properties. He explains that in most African societies children born outside wedlock are considered bastards and would attract no right of inheritance though they may be biologically traced to father. Also, he views such as irresponsibility as African societies label such families irresponsible, but on the other hand, maturity and prestige is conferred on families which bears children through the legitimate act of marriage thereby, foster unity and encouraging peaceful co-existence among tribes. 2.4 MARRIAGE AS AN INSTITUTION Marriage as an institution is recognised globally as a matrimonial relationship and or union of person(s) who most often are usually of the opposite sex. Today, legal proceedings are being cited and endorsed by some nation’s recognisng same sex marriages, but with this research, we are concerned essentially with the most widely accepted type of marriage which is the type contracted between man and woman. As a system, marriage is consummated, following a series of monumental procedures as practiced and understood by cultures of the parties involved, ‘the process may on mutual terms, be relaxed temporarily to make for certain aspects of cultural precedence, and preeminence, but this does not in any way negate, the systemic configuration of the institution. For instance, bride price is not paid on a pregnant woman in Tiv land; this perhaps runs across most cultures of the middle-belt region. At such instances, parties may be allowed to go on and contract the marriage, and pay the bride price after safe delivery. Different communities recognise patterns and types of marriages according to their cultural/social worldview. When therefore, parties of different cultural extractions get attracted to each other to a level of marital possibilities, such a union is referred to as cross cultural marriage. Typical of humanity, cultural interaction, produces in the main- culture conflict, which generates in many folds suspicion, tension, disagreement, ethnic pride and identity, inadvertently forcing reconciliatory processes in the forms of dialogue and mutual negotiation. Depending on how deeply entrenched, these conflicts which are usually a curious manifestation of sentimental proclivities of a people, prejudice and stereotypes play a huge role on the negotiation table. Proceedings, at such instances are quite dramatic in the sense that they afford fanatics or cultural conformists the opportunity to rehearse and rehash “wise counsels” crafted from native wisdom and intelligence. In any case, the marriage institution, whether cross cultural or intra cultural is caste in the whims of fascinating drama’s and funfair that generate occasional moments of hilarious excitement and celebration. The main import and thesis of this research, is predicated on the stereotypical foundations which have created over time, a friction at least as it concerns marriage between the Tiv and Igede ethnic tribes of Benue State in the Central region of Nigeria. The intention is to look at what constitutes a cultural stereotype and how this has come to bear on the marriage relationship of these ethnic groups. 2.5 CULTURAL STEREOTYPES Culture is a home in which family ethics, codes of conduct, conditions, aspirations and mannerism are accommodated. Every member of this home therefore learns unconsciously the ethos and provisions there from without much difficulty. It is a book chapter that articulates rights, wrongs, failures, successes, sanctuaries, sanctities, secular and profane thoughts, individual yearnings and cravings, the just and equitable behaviour, and above all a mask and mark of identity that is worn by members that constitute the segment. In more penetrating wordings, Wa Thiong’o (1972) describes culture as; a way of life fashioned by a people in their collective endeavour to live and come to terms with their total environment. It is the sum of their art their science and all their social institutions, including their system of beliefs and rituals... such values are often expressed through the peoples songs, dances, folklore, drawing, sculpture rites and ceremonies. Over the years these varieties of artistic activity have come to symbolize the meaning of the word culture. However, this culture is dynamic and open to change as a people progress and thus come in contact with different other groups living remotely around (sharing boundaries) or interactions in the Diaspora. Depending on the particular aspect of culture, change may be a rigorous and a Herculean task to embark on. This is because, a people’s total history is shaped by their cultural antecedents and change may prove to be a fraction of a dislocation in the corporate vision of the people. Ochefu (2000) further projects culture as: Values acquired overtime, and influenced by both internal and external factors. Its beliefs and intellectual and artistic achievements and accomplishments are also core compliments of culture. It is here that perceptions of other people and their culture are perceived. It is also here that stereotypes are created. The Microsoft Encarta Electronic Encyclopedia as quoted in Ochefu (2000) defines stereotypes and it’s operative word ‘prejudice’ as; a preformed and unsubstantiated judgment or opinion about an individual or a group either favourable or unfavourable in nature. In modem usage, however, the term most often denotes an unfavourable or hostile attitude toward other people based on their membership in another social or ethnic group. The distinguishing characteristics of a prejudice are that it relies on “stereotypes” (over simplified generalizations) about the group which the prejudice is directed. Stereotype is thus a set of traits or general character, typifying a group where each member is believed to operate within the same social reality, vision and values. In their discussion on stereotypes, Preiswerk and Perrot (1978) maintain that: Subtlety has no place in the field of stereotypes. What is right for the group is IPSO facto right for the individual and for all members of the group, the result being that any individual ends by representing the group as a whole. This phenomenon could be summarized in the popular formula. “When you’ve seen one, you’ve seen them all”. The aspect of generalization is dominant here, and it remains to be seen how the specimen in Question has been “seen”. It is probable from the facility with which the generalization was made, that, the observation was the result of an outrageously selective perception, for only an extreme simplification can lead to, or justify such a generalization. Stereotypes may be positive and favourable where it describes the strengths, viability and or industrialism of a person, race or ethnic group involved. On the other hand, it may be negative, unhealthy and unfavourable where it celebrates in high measure the weaknesses, fraudulence and ineptitude traits of a race, group or ethnicity. Yet stereotypes could also be contradictory where different views about the same people are upheld by a particular group. Most propelling of the entire basis for cultural stereotype is ethnocentric assertions. Our methods, procedures and processes, should suffice for all other cultures. That we eat yam with palm oil renders suspect and hence unsuitable a relationship with other cultures that eat theirs with groundnuts. Based on truth or not, stereotypes once formed are sustained by the generating community with or without adequate mechanisms for evaluating the validity or not of such claims. That you do things the way you do is unique to you, in the same vein, the process adopted by the other person is also unique to him, what is needed therefore is for you to try to understand how both approaches in times of need can interplay to produce a way forward. As Ochefu (2000), observes: Throughout history, examples abound to show that, where a group is “stereotyped’” and hence classified as barbaric, inferior, dishonest or too acquisitive, prejudice is induced and results in some form of discrimination. In summation, Eriksen (1993) as referred to in Ochefu (2000) contends that: Cultural stereotyping is therefore, an adversarial, local or world view which occurs when a group fails to understand the complexities of a culture or society. The tendency therefore is for a quick classification of such a society on the platform of being primitive. This position is what informs the basis for most of what looks like stereotypical images on certain cultures. These stereotypical impressions come with the attendant problems of prejudice and misrepresentations thus introducing a strain on the various levels of relationship between communities. One of such relationships that has been affected and has attracted our critical perusal in this work is the marriage relationship between the Tiv and Igede ethnic groups of Benue State. First, let us look at the marriage system found in these two areas. 2.6 THE TIV MARRIAGE SYSTEM As earlier stated, the series of monumental processes and procedures that characterise the consummation of a marriage is what is referred to here as the marriage system. More similarities in terms of common approaches are found in both cultures than do exist in differences in their marriage systems. Summarily speaking in both cultures, the system usually begins with the activities of a match maker who on spotting some positive attributes in either the boy or the girl facilitates the initial meeting between the two, one of whom he or she (match maker) shares some form of relationship with. This is however, not to loose sight of the consequences of modernity with wider avenues for interaction where would-be couples meet on sight without a match maker. A date is then set for both parties to meet and do a preliminary seeking of consent. According to Akiga (1939: 58) there are predominantly five types of marriages practice in Tiv land, these include “Iye” (courtship), “Kwase Ngohol” (marriage by capture) “Kwase Yamen” (marriage by purchase), “Ikyar” (companionship marriage) and “Kem” (bride wealth marriage). i. Yamishe (Exchange Marriage) Akiga (1939: 58) highlights that exchange marriage involves bartering one’s sister for another man’s sister. The exchange marriage is anchored on the ideology of the continuity of the family or the lineage. It was the earliest form of marriage practiced by the Tiv. It was the most fundamental form of marriage. Wegh (1998: 54) argues that the practice of exchange marriage has an intimate relationship with the traditional religion. The fertility of the wife was enhanced by “Akombo”, which was placed outside the house of the wife. Wegh (1998) further asserts that the sons that came from exchange marriage set right the “Akombo” when necessary to secure health and fertility for their lives. The mother therefore, represented the principle of fecundity of the family. In the words of Makar (1975:68) he explains that the idea of exchange was that the wife who was introduced into the group took the place of the daughter of the family. She did not only act as her deputy, but for the purpose of bearing children actually became the woman for whom she had been exchanged. Rubbing (1969:69) reports that exchange marriage was built on the principle of barter. He concurs Akiga’s view that exchange marriage ensures continuity and balance. He asserts that to obtain a wife, a “Tiv” male would give his sister to the brother of his intended. That is to say in its simplest form it was an exchange of sister. On the other hand, Parrinder (1996:80) reveal that this form of marriage, no doubt had a lot of disadvantages which over weigh the advantages. He explains that, not only was the dignity of womanhood least respected, but age at which young men married was irregular which led to the abolition of exchange marriage in 1927. Parrinder (1969) asserts further that in 1927, exchange marriage was abolished by flat in favour of the “Kem” marriage i.e. bride wealth marriage. This was due to the fact that the colonialists were chagrined by the apparent use of women as voiceless chattel. The system of exchange marriage was abolished because, those who don’t have sisters find it difficult in getting married since sisters were used to exchange for a wife. Therefore, bride wealth was introduced to give everybody equal chances of getting married since payment of bride price which has to do with giving of the girl’s parents material gifts including money which is affordable and less complicated as compared to exchange marriage. ii. Kem (Bride Wealth) Wegh (1995: 57) refers to “Kem” as the act of aquiring bit by bit and accumulating an item. Parrinder (1969:80) agrees with Wegh and asserts that Kem is cumulative bride wealth, beginning with small gift to the intended parents and concluding with gift at the birth of each child. Akiga (1939:120) on his part has shown that at the time of exchange marriage, when the man starts making overtures, he gives the girl’s mother a small hoe and an iron spike for pounding yam and the father he gives a cloth to tie round his waist. He also approaches the elder members of the girl’s group with gifts in preparations for an exchange. Akiga (1939: 120) asserts in his words, “Kem is not only a form of marriage payment but a declaration of intent of an exchange. The gifts given are not reciprocal and are given by the man who made initial move in the negotiations”. He further argues that, to the “Tiv”, the woman belonged to a different category of the Tiv value system, not to be mixed up with money and other things. He noted that with the introduction of money into marriage institution, the whole system was over turned; the “Tiv” began to look at the value of a woman in relationship to material objects. Jov (2000:27) notes that with the introduction of “Kem” marriage so many things were brought into play. The freedom of women’s will and consent was to some extent guaranteed, while on the other hand, the communal control on the issue of marriage seemingly broke down. The young men now also have the liberty to marry without much difficulty. He also adds that young men who could afford bride wealth to marry went into it without the necessary bureaucracy of following the eldest to the youngest system as in exchange marriage. iii. Ive (Elopement) According to Wegh (1998:59) “Ive” is the “Tiv” name for alligator. By associating “Ive” with the act of elopement, the “Tiv” show that it is an act by which one steadily takes away one’s would be wife, just like the alligator drops itself-noiselessly into the water. Tseayo (1975:153) explains that the main aim of elopement is that it enables the man and the woman to effect their choice of each other. He believes that the “Tiv” cherish the practice of elopement. Hence he notes that “During the period of courtship, the suitor is normally in constant contact with his parent-in-law. He brings them gifts. While he is engaged in courtship, he also plans secretly with his fiancé concerning a suitable day and time when they will elope to his home”. On the other hand, Makar (1975:127) argues that elopement evolved to its full height as a reaction against exchange marriage, which made it exceedingly difficult for young men to marry. Hom (1977: 38) notes that when a woman elope with a man and the family of the woman is told later on, nothing is done to discontinue the union, when there is no resentment from their families, the issue is considered settled. Concurring this view Akiga (1938:106), observe that once the parents have consented to the relationship between elopers, the issue is amicably settled. Iyortyom (2001:17) also observed that the “Tiv” culture allows for elopement that is, someone running away with a girl without the consent of the parents. He further points out that in some cases, the mother or step mother of the girl is often aware of the secrete deal. Iyortyom (2001:17) asserts further that “If someone is courting a girl and both of them love themselves and it is costing the boy more if he goes through the legal ways then they may decide to go through permissible illegality which is to run away”. Alameabee (2002:100) narrates that once the girl is taken home, arrangements are made for information to reach the parents of the girl and this will pave way for amicable payment of bride wealth. He intimates that as soon as the man elopes with a girl and reaches home, the following day or a day after, the senior man in the family will send a delegation to the parents of the girl to inform them where their daughter is. Tseayo (1975:124) notes that to inform the parents, money was involved. This money which is demanded both by the mother and the father is never counted as part of the bride wealth. He explains that after fulfilling such demands the girl’s parents then fix a day arbitrarily to go for “Kem” (bride wealth). According to Wegh (1998:60) he notes that in the modern “Tiv” society, one has to be careful in practicing elopement. He argues that one involved in an elopement could easily stand trial for stealing, abduction and kidnapping of a woman. He opines that for a case to be seen as elopement, certain conditions have to be met. First, one has to show that one has been courting the woman with whom one eventually elopes; thus, the consent of the two to live together must be established. He concludes that, parents of the woman are informed for amicable settlement; as he states that “in normal cases of elopement, the man returns quickly to inform the parents of the woman of his responsibility then the rest of the marriage arrangements are made and bride wealth paid. The marriage is legalized”. Jov (2000:27) identified levirate marriage, notorious concubinage (Kwase nyorun) and companionship marriage. He explains that notorious concubinage is a special arrangement between man and woman other than her legally married husband. Here, the man stays with someone else’s wife as concubine. It became notorious when the man concerned leaves his family or his responsibilities in his family and concentrates more on the woman in question. He stays with the woman in the house and may give birth to children. 2.7 THE IGEDE MARRIAGE SYSYEM In Igede traditional society, the costume to be worn at this meeting was usually a seminude attire with only a piece of loin cloth tied around the waist. This first meeting which the man attends in the company of at least one of his friends is referred to in Igede as “Oka ye ahu”. This according to Edo (1987) is: To identify any physical defects or skin disease on either of them with a view to enabling them have a fair opinion of each other. Any scar on the body of either of them is thoroughly explained. For instance, scars on the man’s legs might depict matchet or hoe cut which in turn signifies he is a good farmer. This could be an added advantage since the bride would implicitly be assured of abundant food. This first meeting, accords the man, the opportunity to commence courtship, depending of course, on the opinion of the girl in question. Courtship here may range from sending gifts of recent pictures, meeting at market places, to farming for the family of the would-be-bride as a sign of commitment, dedication persuasion and as well as loyalty and generosity. This period of courtship enables both families to do proper investigation and in house cleansing. There is provision for the position of a go-between whom the Igede people refer to as “oleru”. Differences however exist in the mode of appointing a go-between. With the Igede people, it is the family of the bride that is required to produce the “oleru” upon acceptance of their daughter to marry the said groom. Should the girl decline (which is usually very rare) the “oleru” is not appointed, and the girl’s, indecision is given as an excuse. A date is then set aside for payment of the bride price which is celebrated amidst heavy feasting, and merry-making- what is technically referred to today in English as traditional marriage. (The Igede refer to it as “Uga nya’ ahu”). In Igede culture, one is not expected to complete payment of whatever is mentioned as the bride price, which leaves room for sustained (friendly) understanding relationship between the two families. “Ahu ka mi oyeye ka” are adages used by the Igede during the bridal settlement which literarily translated means, you cannot finish to pay the named bride pride. With peaceful settlement, a date is then appointed for the bride to be taken to her husband’s house. This date usually coincides with the market day in the grooms place to allow for much local publicity and a show of support and solidarity to the young lady. This date may not be strictly adhered to and as Edo (1987) explains: The idea is not only to keep the bridegroom in suspense and arouse greater interest in his betrothed, it is also intended to give time for the girls psychological preparedness and the parents of the bride to offer her gifts, blessings and pieces of advice on how best to relate with her husband and In-law. From this point, for the Igede people, the woman is considered married only after a gunshot is fired at least once on arrival of the bride at the husband’s house. Where the burial of an elderly person who should be buried with the rites of the cult of “Achukwu” is pending in the village, no gunshot can be fired here. Rather, the gun is taken to the neighbouring village to avoid the wrought of the evil spirits on the young woman. Edo (1987) further explains that, “the soot from the gunshot must be taken to make a mark on the chest of the new wife”. This according to him is an outward sign of invocation of the wife’s devotion to the husband and also marks the latter’s customary right to the wife. The following morning after the night’s entertainment, if she is the man’s first wife, her father-in-law takes both the wife and husband before the elder god (ohe ogbadogogo) and joins them as husband and wife, by slaughtering a hen while the gizzard and kidney is given to the couple to eat. This according to Edo is the Igede traditional marriage sacrament which makes it very unusual for a man to divorce his wife. This is perhaps, the formal approach to marriage in these areas. However, unorthodox methods also exist along this conventional type such as abduction and/ or elopement, but the traditional and more accepted form is that which we have elaborately discussed. Let us now look at the impact of stereotypes on the marriage relationship of these two cultures. 2.8 STEREOTYPES AND THE TIV AND IGEDE MARRIAGE RELATIONSHIP This is probably the most important segment of this work. This segment attempts to x-ray the status of marriage as it concerns the Tiv and Igede people of Benue State in Central Nigeria. Inspite of the huge similarities that exist between the two systems, prejudice in terms of marriage between these two cultures exists on a substantial scale. As for the Tiv people, not much discrimination is noticed as per who and where one can aspire to marry from. This explains why most Tiv men even of prominent status are married to other tribes and cultures. They include Iyorchia Ayu, Gabriel Suswam, Terhemba Shija, Charles Vajime, David Ker, India Garba to mention just a few. Those mentioned above, have served the Nigerian nation as Minister, Governor, Member House of Representative, Vice Chancellor and Army General respectively. Most exemplary and outstanding of it all is the fact that the royal home of the Tiv people (Tor Tiv Palace) is at the moment being mothered by an Idoma woman as the only surviving wife of the royal father of the Tiv people-Tor Tiv. There may be pockets of resentment here and there, but the measure is so negligible to pass for stereotype. However, there seems to exist an age long friction which forbids the Igede consummating a relationship with people of Tiv extraction. Curiously though, it was discovered in the course of this research that the Igede people are only more comfortable with the Iyara people of the Upper Cross River State in marriage. The reasons of course are more historical than social. As it concerns the Tiv people, no authoritative statement explaining the reasons for this friction is offered. Every one interviewed seems to be of the view that “it is a thing that cannot be readily explained”. Even educated and well travelled Igede people who could not explain the reason(s) for this, are not ready to break this cultural taboo. Speculatively though, some theories seeking to explain the reasons for this friction and cultural stereotype have been advanced. The first of these theories is the “Gender insensitivity theory. This theory holds that, a long time ago, the Tiv and Igede people were involved in a communal clash. At a point, the fire power of the Tiv people became unbearable for the Igede warriors. Armed with the law of natural justice and common understanding that women should be spared during wars, the Igede warriors fled leaving behind their wives. To their utmost dismay and amazement their wives were killed by the Tiv warriors. This then formed the stereotypical impression that the Tiv man has no respect for womanhood, and as such, was not going to be allowed to marry their daughters. Plausible as this theory seems, it can be challenged on two fronts. Firstly that, the man should act in defence of the woman, so rather than run away and leave behind your wife, you should have asked her to go ahead of you as you run to take refuge somewhere. Secondly, this friction is not only for the Igede female, even the male Igede person is forbidden to marry a Tiv woman. The second is the cultural extinction theory. Numerically the Igede people are among the least populated ethnic tribes in Benue State as compared to their Tiv and Idoma neighours. The fear then is that, if they begin to procreate with the Tiv people in terms of marriage, they will in no distant time be consumed and subsumed culturally under the Tiv people. Example here is cited of the Etulo people found in Buruku and Katsina-Ala Local Governments of Benue State. This too cannot hold water because the unity and cultural identity of the Etulo people remains solidly intact even more intact than the Tiv people. They (Etulo) are more resolute in the defence of their culture than even the Tiv people- The yearly “Aketa” fishing festival readily comes to mind as an example of cultural promotion and preservation by the Etulo people. Also, the historical circumstances surrounding these two cultures vary considerably and should be reflected upon when expressing this fear of cultural extinction. Third in this hierarchy is the professional service theory which reduces the Igede person to the stigma of a professional servant. The main import of this theory is premised on the fact that, the Tiv people once held an impression that, the Igede people are only good as servants either on the farm or in the house. As such, after marrying several Tiv wives, the Tivman will proceed to marry an Igede woman, who eventually will end up serving one or more of the wives. Obviously, this is a case of misconception and misrepresentation of facts surrounding the typical Tiv man’s family life. As a young wife, you are kept in the house of one of the eldest wives to undergo some level of apprenticeship, which is expected to furnish you with adequate knowledge on how you can pull through the huddle of marital life- this should not be misconstrued with servant hood. These theories of Gender insensitivity, cultural extinction and professional service, are all speculative attempts at explaining the friction in the Tiv/ Igede marriage relationship. This may be a far cry from the actual truth, but at least, it has provided us with a glimpse of the general nature of the problem with a view to attracting further research in this area. 2.9 THE ROLE OF INTER-TRIBAL MARRIAGE IN FOSTRING UNITY It is quite ironical that the Tiv and Igede people share a more cordial political and social relationship than do any of the tribes in Benue State, and yet cannot marry each other. Political calculations seeking to elect a Governor for the state rely heavily on the direction of Igede votes. If this is correct then it means, the Igede people align more politically with the Tiv people since all elected Governors in the State so far have been Tiv sons. A very good example can be cited of the 2007 PDP party primaries held in the state where the only Igede Gubernatorial aspirant conceded his votes to Hon. Gabriel Suswam (now Governor of the state). Thus far, it is difficult to understand why this friction should continue. It is also ironical that, the people tagged as predominantly servants, have written their names in gold on the professional, educational and civil service charts of not only the state but the nation at large. Five years ago, Miss Naomi Agogo now Mrs. Naomi Doki was presented during the convocation ceremony of Benue State University as the best graduating student- she is an Igede daughter. Professor Ode Ojowu and Late Hon. Daniel Agogo have served as economic advisers to the President, and Secretary to the State Government respectively at different times. There are also several others who have served as Permanent Secretaries at some point or the other; some have served the state as Deputy Governors, commissioners, directors, etcetera. In the academia you have several professors and academics of repute amongst whom are Professor Silas Okita, Professor Gabriel Igwe, Professor Oga Ajene, Dr. Adagba Okpaga, Dr. Joel Eriba, just to mention a few. It is also ironical that, both the children of Igede and Tiv respectively go to the same churches, same schools, same markets, same restaurants, same clubs etc, and yet cannot marry these same people who are their friends, their classmates, their mentors- the list is endless. Yet, it is an existing fact that possible couples meet at these above mentioned places. It is only rational that we should allow reason to prevail. The basis for marriage is love, love they say is blind, but no, it is the lovers themselves that are blind. It is therefore difficult to force lovers to open their eyes to cultural restrictions. Culture should therefore open its eyes to see love and the lovers alike. Whatever must have been responsible for this friction, we respect the position of culture as an arbitrator. The younger generations have suffered enough. There is need for the custodians of this culture to intervene especially as globalisation has brought us together as one and Christianity teaches us to love our neighbour as ourselves. Even politics recognises the party and votes, not the individual, therefore this paper stands to appeal for a repeal of this cultural decree so as to afford the upcoming generations the opportunity for a free and uninhibited marriage between the two cultures. Like religious adherents, we must prepare adequately as people from the less developed region to encounter the world on the global stage. We need to put our house in order. Let us purge ourselves of trivial sentiments and embrace the corporate vision of brotherhood and collectivism to foster unity among the Tiv/Igede and the society at large. As Toni Kan puts it “I drew inspiration, anecdotes, and ideas from the diverse nature of my country Nigeria. My thesis was that by focusing so much on what divides us, we fail to see the ties that bind. The world we live in is no longer delineated by clear cut boundaries. We have become a true global village and it is more evident in Nigeria where travels, the imperatives of work and survival as well as inter-tribal marriages have blurred the lines of vision”. 2.10 THEORETICAL FRAMEWORK In analyzing any social phenomena there is always a theoretical framework used in explaining that phenomenon. The study attempts to give an overview of key theories that is structural functionalism and conflict theory in which on provide a better explanatory value to the role of inter-tribal marriage in fostering unity among the Tiv/ Igede. 2.10.1 Structural Strain Theory The theory has it’s root from the works of Emile Durkheim (1964) he introduced a concept in the Modern Sociology- Anomie. This is a concept which connotes a condition of confusion that exists in both individual and society. That is when social norms are weak, absent, or conflicting. Cultural diversity creates confusion over norms and values and leaves people without clear moral guidelines. Robert Merton (1938) also using functionalist perspective noted that our society sets forth goals towards which all member of the society are expected to aspire. But the institutionalized means for reaching these goals are not available to all societal members. Merton’s theory is concern with cultural goals and the means available to achieve them. To this regard therefore, high bride wealth is as a result of a discrepancy between cultural goals and the means available to achieving them. When legitimate opportunities are limited or non-existence, people seek alternative ways to achieve their goals or they may abandon the goals altogether. For instance, the protestant ethics teaches it’s adherents hard-work that brings prosperity. At the same time legitimate opportunities to become wealth are not clearly defined as a result of confusion. This leads societal members to circumscribe to adopting measures that are favorable to them without considering societal responses to decisions made. Marriage has become a choice made by parents and close relatives rather than its main aim of peaceful relations and united by love and not a choice made for another. This however, leads to marital instability since the idea of love is not present rather subjugation is recognized. The new couples tend to witness misgivings as they didn’t meet together on their own. In a nutshell, parent tend to give out their daughters for marriage tagging a peaceful settlement for their daughter(s) based on historical experiences. 2.10.2 Exchange Theory Exchange theory is a theoretical perspective base on George Simmel’s insight that all contacts among individuals rest on the scheme of giving and receiving the equivalent Blau (1964). The approach also draw upon economic and behavioural psychology, viewing individuals has always seeking to maximize rewards from their interaction with others. The paradigm follow the tradition of the psychologist B.F. Skimmer who assumes that if the consequences of that behaviour are to make the performance of that behaviour more likely in similar situation in the future, we may say that the behaviour has been reinforced. Conversely, if the behaviour becomes less likely, it has been punished. The explanation of the behaviour therefore lies in the pass reinforcement history of the individual regarding that behaviour. As a mode of analysis, exchange theory is associated with interesting hypothesis about social behaviour, e.g. Blau’s suggestion is that, people who tend to marry partners are able to offer equivalent social assets David, J. et als (1991:210). From the above discussion exchange theory is adopted for this study. This is because it best explains the role of inter-tribal marriage in fostering unity among Tiv/Igede. In relation to this study, studies have shown that people don’t want to give out their daughters or sisters to people they are not comfortable with. This is because such factors, for instance, when daughters and wives were left to take care of activities at home a raid of women in times of warfare is not acceptable by society because their existence still marks the existence of a generation and are mostly defenseless. Lastly, people who attack women in warfare times don’t want to interact or transact with that society in terms of marriage and any business with others under the background of benefits. For instance the massive killing of women by the Tiv’s could deny them further benefits. Consequently, it amount to marital instability. CHAPTER THREE METHODOLOGY 3.1 INTRODUCTION This chapter deals with the methodology employed in the collection of data, the instruction for data collection, the method of data analysis, field experience and problem encountered respectively. 3.2 RESEARCH DESIGN The method that was used to carry out this research is called the survey method. This is one form of descriptive research that is aimed at collecting large and small samples from population in order to examine the distribution, incidence and interaction of sociological phenomenon (Denga and Ali, 1989). In order words, the method was based on the selection of random samples from large population to obtain empirical knowledge of a contemporary nature. The knowledge that have been gathered using this design' could be used to make acceptable generalization about the whole population from which the sample has been drawn: The survey method is a strategy used to find the meaning and obtained understanding of the present conditions, attitudes, opinions, beliefs and so on. It stressed the important of understanding properly the situation in order to know the directions on wants follows and how to get there. 3.3 THE STUDY AREA The study is undertaken in Benue State. The state in the mideast region of Nigeria with a population of about 4,219,244 in 2006. Tiv language is spoken predominantly. There are other ethnic groups, including Idoma, Igede, Etulo and Abakwa. With its capital at Makurdi, Benue is a rich agricultural region; some of the crops grown there are potatoes, cassava, soya bean, guinea corn, flax, yams and beniseed. Benue State is named after the Benue River and was formed from the former Benue-Plateau State in 1976, along with Igala and some part of Kwara State. In 1991 some areas of Benue state (mostly igala area), along with areas in Kwara state, were carved out to become part of the new Kogi State. Traces of Igbo people and tribes are found in the boundary areas of Ebonyi state and Enugu state in local government areas like the Obi, Oju etc. Gabriel Suswam is the governor and Steven Lawani is the deputy governor. Both are People's Democratic Party (PDP) members. Benue state has three universities: Federal University of Agriculture, Makurdi, Benue State University [BSU], Makurdi and Mkar University, Gboko. It has two polytechnics: Benue State Polytechnic, Ugbokolo and Fidel Polytechnic, Gboko as well as the Akperan Orshi College of Agriculture. And there about four colleges of education which are Federal College of Education Agasha, College of Education Oju, College of Education Kastina Ala. 3.4 THE STUDY POPULATION The population study comprises respondents both male and female who were below 35 years of age and above 35 yeas of age in some selected wards in Makurdi Local Government Area and its environs. The population of this area by 2006 National Population Census figure stood at 139,845, comprising of 77,425 of males and 62,420 of females respectively. The target Population of 100 is used for this study. Questionnaires were distributed to the selected one hundred respondents. The assumption is that a small sample can adequately, though not completely reflects the characteristics of the whole population but conclusion seem to be logical. 3.5 SAMPLING PROCEDURES It is impossible for social researchers to study the whole population in the universe; several factors may be responsible for this impossibility. One of the factors includes lack of time, needed materials, and financial constraints. Therefore, a small section or proportion of the population is often studied with the aim of representing the entire population which is to be studied. As a result, the social science researcher either chooses or uses random sampling; systematic sampling stratified or cluster sampling. In conducting the research, both men and women would be used as respondents irrespective of economic and social status. In this study random sampling would be used in selecting the respondents. Similarly, 120 respondents would be captured for the study and of this number 120 respondent 24 questionnaires would be distributed in Makurdi, Gwer East, Oju and Obi Local Government respectively. This was done with the firm belief that they will relevantly answer the questionnaire rendering accurate and useful information which aid this research work. 3.6 DATA COLLECTION The instrument used in collecting data for this study id the questionnaire and interview method. Questionnaire Questionnaire comprises of series of questions prepared by the researcher on issues he requires information. Using the questionnaire respondents become more realistic with the information they give. The choice of this technique in this study is based on the fact that it permits wider coverage within a maximum time and efforts. Here, time is properly managed as over a hundred and twenty people cannot be met individually and face to face within a limited time frame. It also gives respondents enough time to think about the questions and provide retinal answers, this means that respondents are more realistic with the information they give. It is also simple to compile. Apart from its suitability to the research, it has no psychological discomfort that may be experience by the respondent as this method guarantee confidentiality. Thus, in this study, a well designed questionnaire both structured, open ended and close ended will be carefully packed to capture the focus of the research. The questionnaires consist of three parts: A, B and C. the first part contains preliminary information regarding socio-demographic data. The second part consists of general information on inter-tribal marriage and its role in fostering unity. This will be posed to the respondents. While the last section contained questions on possible suggestions in encouraging inter-tribal marriage in fostering unity among Tiv/Igede. Interview Method Interview is a verbal communication for the purpose of eliciting information. An interview is any face to face conversational exchange where one person collects information from another. In this study, interview method will be used in collecting information from the people of Makurdi, Gwer East, Oju and Obilocal governments in regards to the role of inter-tribal marriage in fostering unity among Tiv/Igede. The respondents would be selected using a cluster sampling where each traditional ruler would represent his domain. Therefore each local government would be represented by respondents who are knowledgeable on the role inter-tribal marriage can foster unity in the society. The advantage of using this method is to corroborate the questionnaire responses and to provide sufficient information to warrant a successful completion of the study. 3.7 METHOD OF DATA ANALYSIS The data collected is analyzed with the use of both quantitative and qualitative techniques of analysis. In quantitative analysis, simple percentages were used in analyzing the data collected. This is to take the percentage of the respondents that hold a particular view about the topic under study. A historical analysis was also used; the combination of these two methods gave room for inference, and the transformation of information to percentages which facilitated statistical manipulation and interpretation. 3.8 LIMITATIONS OF STUDY In the course of this study, certain limitations were encountered. However, in all scientific research, especially with those in the social sciences where emphasis is laid more on human behaviour, it is an inevitable situation. One of the basic limitations encountered in this research is in the area of educational attainment, most of the respondents could not understand the questions so as to answer them, thus, there was a problem of communication. One way employed by the researcher in tackling this problem is by interpreting the questions to them in “Tiv” or “Igede” language. Another problem encountered during the distribution of the questionnaires was the incompatibility of some of the non-educated subjects who felt unsecured with any answer they gave. This was always solved through factual explanation that their responses would be held in strict confidence. CHAPTER FOUR DATA PRESENTATION AND ANALYSIS 4.1 INTRODUCTION This chapter aims at analyzing and interpreting data collected from the field study. This chapter is divided into three (3) sections. The first section covers the bio-data of the respondents. The second consists of the role of inter-tribal marriage in fostering unity, while the third section involves the possible ways of encouraging inter-tribal marriages among Tiv/Igede and beyond. The analysis is based on ninety (90) questionnaires that were appropriately filled and returned out of 120 questionnaires administered on respondents. The analysis and presentation is therefore based on the ninety questionnaires collected. 4.2 PRESENTATION OF DATA ANALYSIS AND INTERPRETATION In this section, various demographic variables of respondents deemed relevant were presented. This include; Sex, Marital Status, Age, Occupation, Educational Qualification and Religious Affiliation of respondents. Table 1: Sex Distribution of Respondents Sex Respondents Percentage (%) Male Female 65 25 72.22 27.78 Total 90 100 Source: Field Work, 2013. The table above shows that, 65 (72.22%) indicated that they were males and the remaining 25 (27.78%) females. This ratio could be said to be a fair representation of the two sexes. The implication is that since it is the men that have say in the traditional institution in Nigeria (Patriarchal), it signifies that their responses would reflect the likely opinion of the total male population. Also, it is the male that dictate the culture of the society. In the same way, the responses of the 27.78% female will reflect the feelings of the female folks in the target population. Table 2: Age Distribution of Respondents Age Respondents Percentage (%) Below 35 years Above 35 years 60 30 67 33 Total 90 100 Source: Field Work, 2013. From table 4.2 above, 60 (67%) indicated that they were of the age of 35 years and below which is the representation of youths, and the remaining 30 (33%) indicated that they were above 35 years representing the elderly class. This indicated that inter-tribal marriage barriers affects the youths of marriageable age in getting married. Table 3: Marital Status Distribution of Respondents Marital Status Respondents Percentage (%) Single Married Divorced Widow/Widower 15 60 10 5 17 67 11 5 Total 90 100 Source: Field Work, 2013. The Table 4.3 above shows that 15 (17%) of the respondents were single, 60 (67%) were married, while 10 (11%) were divorced. 5 (5%) were widows/widowers. By implication, the greatest proportion 60 (67%) of the respondents were married, their opinion of problems associated with inter-tribal marriage would be important. This is because married people have more reliable knowledge on such matters of marriage and its effect on a particular tribe. Therefore, the information gotten from the married people as a result of their marriage experience further validates the information gotten from the field survey. Table 4: Educational Distribution of Respondents Level of Education Respondents Percentage (%) Informal education Primary education Secondary education Tertiary education 15 10 35 30 17 11 39 33 Total 90 100 Source: Field Survey, 2013. The Table 4.4 above is a statistical representation of the educational level of the respondents captured in the survey, 15 (17%) of the respondents have informal educational training, while 10 (11%) have attained primary education. Similarly, 35 (39%) have completed secondary education, while 30 (33%) have tertiary education. The study believes that education is the fountain of knowledge and since majority of the study group are educated they stand in a better position to have much knowledge of the role of inter-tribal marriage in fostering unity among Tiv/Igede people. This is because of their experiences and exposure to such phenomena. Table 5: Occupational Distribution of Respondents Occupation/Career Respondents Percentage (%) Farming Trading Civil Servant Others 17 13 51 9 19 14 57 10 Total 90 100 Source: Field Survey, 2013. The table 4.5 above showcases the percentage response gotten from the field in respect of occupation attainment of the respondents. From the table above we can see that 17 (19%) are into farming activities. 13 (14%) are into trading, as a form of occupation, while 51 (57%) are civil servants. Nonetheless, 9 (10%) are into other forms of occupation, which include fishing, mechanic, computer work, students, medical practitioners, clergymen, motor cyclists. The distribution in the various occupation or professional categories to the data on education shows that, since most of the respondents were literate, working and had a profession, their experiences and exposure while they were marrying would come in handy. They were in a good position to ascertain whether or not inter-tribal marriage fosters unity in the society or not. Table 6: Distribution of Respondents by Religious Affiliation Religion Respondents Percentage (%) Christianity Traditional Religion Islamic Religion 60 23 7 67 25 8 Total 90 100 Source: Field Work, 2013. From the table above, 60 (67%) were Christians, 23 (25%) respondents belong to the traditional religion and the remaining 7 (8%) were Muslim. From the data, we discovered that the percentage 60 (67%) ascribed to Christians. This is due to the location of the area of study, which is predominantly within the Christian area. SECTION B Table 7 CAUSES OF INTER-TRIBAL MARRIAGE Attributes No of Responses Percentage (%) 1. Conflicts that may exist between tribes be put to end. 2. Tribes involved are united for political and social significance. 3. A suitor is found with an accommodating character. 4. To put to end ethnocentric tendencies/sentiments. 5. To fortify existing relationships. 6. To promote oneness. 7. To build new relationship. 8 19 16 15 10 12 10 9 21 18 17 11 13 11 Total 90 100 Source: Field Survey, 2013. From the above table, 19 (21%) of the respondents view on what causes inter-tribal marriage was the fact that tribes involved marriage union are united for political and social significance. 16 (18%) of the respondents were of the view that a suitor is found with an accommodating character which unites couples from various tribes. 15 (17%) of the respondent responses accounted for the fact that inter-tribal marriages put to end ethnocentric tendencies/ sentiments. 12 (13%) of the respondents responses attested for the fact that inter-tribal marriages promote oneness among united tribes, while 10 (11%) of the respondents responses attested to the fact that inter-tribal marriage build new relationships among tribes and as well fortifies existing relationships. Finally, 8 (9%) of the respondent’s responses accounted for the fact that conflicts that may exist between tribes are put to an end as marriage compliments the parties involved. Table 8: The Impact of Inter-Tribal Marriage in Fostering Unity Attribute Frequency Percentage (%) 1. It results to military assistance in times of warfare. 2. For peaceful co-existence. 3. It creates social cohesion. 4. It creates social solidarity. 5. It discourages inter tribal/inter communal conflict. 20 16 20 19 15 22 18 22 21 17 Total 90 100 Source: Field Survey, 2013. From the above table, a majority of 20(22%) of the respondent’s responses attested to the fact that, the impact of inter-tribal marriage in fostering unity ended up as military assistance in times of warfare and that it creates social cohesion among marital union of various tribes. 19 (21%) of the respondents agreed that the impact of inter-tribal marriage creates social solidarity among tribes involved in the union. While a minority of 16 (18%) of the respondents were of the view that the impact of inter-tribal marriage were to create peaceful co-existence among tribes and a far minority of 15 (17%) of respondent responses attested to the fact that inter-tribal marriage discourages inter-tribal/inter-communal conflict. Table 9: The Importance of Marriage Attributes Frequency Percentage (%) 1. Marriage confers kinship right and control over children. 2. Marriage confers the right of a man over the economic and domestic services of a woman. 3. Marriage creates social cohesion. 4. Marriage creates social solidarity. 5. Marriage acts as a check over inter communal conflicts. 6. Marriage provides the basis for procreation. 7. Marriage confers the right of inheritance for children. 22 14 10 12 17 10 5 24 16 11 13 19 11 6 Total 90 100 Source: Field Survey, 2013. The above table reveals the importance of marriage with a majority of 22 (24%) which accounts for the fact that marriage confers kinship right and control over children, a majority of 17 (19%) of respondent responses accounts for the fact that marriage acts as a check over inter communal conflicts, 14 (16%) of the respondents responses accounts for the fact that marriage confers the right of a man over the economic and domestic services of a woman, a minority 0f 12 (13%) of respondents responses accounts for the fact that marriage creates social solidarity among tribes, a minority of 10 (11%) accounts for the fact that marriage provides the basis for procreation and social cohesion amongst tribes. While a far minority of 5 (6%) accounts for the fact that marriage confers the right of inheritance for children. Table 10: Respondent’s Responses on the Role of Inter-Tribal Marriage in Fostering Unity among Tiv/Igede people. Responses No. of Responses Percentage (%) 1. It is a tool for checking inter-communal/tribal conflicts. 2. It fosters social cohesion and solidarity. 3. It builds new relationships. 4. To fortify exiting relationships between tribes. 5. Fosters peaceful co-existence. 6. The tribes involved are united as one. 21 11 20 23 10 5 23 12 22 26 11 6 Total 90 100 Source: Field Survey, 2013 Table 4.10 is a statistical representation of the percentage responses of respondents on role of inter-tribal marriage in fostering unity among Tiv/Igede people of Benue State. It was discovered that 23 (26%) respondents were of the opinion that inter-tribal marriages is an instrument used in fortifying existing relationships between tribes, 21 (23%) of the respondents were of the view that inter-tribal marriages are tools for checking inter-communal/tribal conflicts. 20 (22%) of the respondents attested to the fact that inter-tribal marriages are aimed at building new relationships with tribes that they might have share same historical experiences or creating one. To most respondents who accounted for 11 (12%) of the respondents, inter-tribal marriages fosters social cohesion and solidarity. 10 (11%) of the respondents were of the view that inter-tribal marriage fosters peaceful co-existence among tribes. Lastly, 5 (6%) of the respondents attested to the fact that inter-tribal marriage unites tribes as they see themselves as one being. 4.3 Discussion of Findings In studying the role of inter-tribal marriage in fostering unity among Tiv/Igede people and based on these findings of this research, the researcher presents below, the following discussions. The study discovered that majority of the sample respondents were males as compared to females as indicated on table 4.1. it was also discovered that majority of the respondents were of the Tiv ethnicity; majority were married; majority were within the age range of below 35years, majority were married as shown in 4.3 . Majority the respondents had attained secondary education as shown in 4.4 and majority were civil servant. Thus majority of the respondents were Christians. The study also discovered that some factors were responsible for the causes of inter-tribal marriage which include; conflict that may exist among tribes be put to end, tribes involved in marriage union are united for political and social significances, a suitor is found with an accommodating character, inter-tribal marriage put to end ethnocentric tendencies/sentiments, inter-tribal marriage fortify existing relationships, promotes oneness among tribes and finally it build new relationships were perceived by respondents as the major causes of inter-tribal marriage as shown in table 4.8. The study discovered further that inter-tribal marriage through its causes fosters unity in the following ways; it is a tool for checking inter-communal/tribal conflicts, it fosters social cohesion and solidarity, it builds new relationships, it fortify existing relationships between tribes, fosters peaceful co-existence, the tribes involved are united as one as shown in table 4.7. The study discovered, again, that the impact of inter-tribal marriage were for military assistance in times of warfare, for peaceful co-existence among tribes, it creates social cohesion, social solidarity and as well it discourages inter-tribal/ inter communal conflicts among various tribes as shown in table 4.8 of this research work. The study discovered the importance of marriage to be that marriage confers the kinship rights and control over children, it confers the right of a man over the economic and domestic services of a woman, it creates social solidarity and cohesion, it acts as a check over inter communal conflicts, it provides the basis for procreation as well as it confers the right of inheritance for children as shown in table 4.9 of this research work. CHAPTER FIVE SUMMARY, CONCLUSION AND RECOMMENDATIONS 5.1 INTRODUCTION This chapter shall focus on the summary, conclusion and recommendation of the research. The summary gives account of the entire research work. The conclusion on the other hand presents the general impression of the research, that is, what the study really arrived at. Recommendations are also featured in this chapter and it proffered solutions and suggestions on how the role of inter-tribal marriage can foster unity among tribes. In this case, recommendations will be on how inter-tribal marriage fosters unity. 5.2 SUMMARY The essence of this chapter is to make a brief summary of the research, draw conclusion and make recommendations, which will help to find a lasting solution to the role of inter-tribal marriage in fostering unity among Tiv/Igede. Thus, this research work has been segmented into five chapters. The first chapter deals with the introduction of the subject matter in which the study background was considered. Research problems and research questions of the study were all examined. In the same chapter, scope and delimitation of the study was stated. And lastly, for the sake of convenience, certain concepts were clarified as they are used in the work. In chapter two, attention was paid to empirical review of relevant literature to the subject of study. For its effectiveness, the chapter was sub-divided into many topics for cohesiveness of thought to be enhanced. Thus brief introduction, the concept of marriage was presented, marriage as an institution was examined, the function of marriage was diagnosed, the cultural stereotypes of both tribes were presented as well, the Tiv/Igede marriage system were examined as well, stereotypes on the Tiv/Igede marriage system were presented as well as the role of inter-tribal marriage in fostering unity. Finally, considered in this chapter is the theoretical framework in which exchange theory was used. Chapter three dealt with the research methodology, which is the method and techniques of data collection, which included both primary and secondary methods of data collection. Study area, population of study, sampling procedure was used. Also, instruments of data collection used in this research were interview and questionnaire. More so, simple percentage analysis was used in the research as techniques of data analysis. Lastly, limitation of the study, problems encountered and how solved was also presented. In chapter four, a comprehensive and possible analysis of data collected from the field using the methods mentioned earlier in chapter three presented. Percentage distribution table were used to examine the scores on the key variables. Lastly, discussion of findings was made to meet the objectives and answer research questions. Findings from the analyzed data posit the following; that inter-tribal relationship/marriage are facilitated by the role it aims to play which h include; checking of inter-communal/tribal conflicts, creating social cohesion and solidarity, building new relationships among conflicting tribes, fortifying existing relationships between tribes, fostering peaceful co-existence and uniting various tribes a s one. The chapter five finally contained the summary, conclusion and recommendations. 5.3 CONCLUSION In this research study, and based on the analysis of data collected, the following conclusions are drawn by the researcher. The high rate of inter-tribal marriage, which has steadily risen within the last few decades contributed significantly to the dissolution of ethnocentrism in Nigeria and the Tiv/Igede society of Benue State at large. 5.4 RECOMMENDATIONS Having exhaustively discussed the role of inter-tribal marriage in fostering unity among Tiv/Igede, the following recommendations are made. These recommendations if utilized effectively will go a long way in eradicating ethnocentric practices in contemporary Tiv society. There is need to incorporate cultural concepts and practices to encourage inter-tribal marriage among conflicting ethnic groups. Also, elders of the land should discourage multigenerational trauma that discourages inter-tribal marriage among tribes or ethnic groups. The Tiv and Igede Traditional Council should intensify efforts towards the actual implementation of her policies especially where they relate to marriage. Finally, the traditional institutions should implement practices that reflects each others diversity. REFERENCES Akiga, S. (1939), Akiga’s Story: The Tiv tribe as seen one of its members (translated by Rupert East), London Oxford University Press for the International African Institute. Edo, Inyilla Ufa. (1987), Marriage System in Igede. Igede Gedgede. Ed. Oboh et al. Makurdi: Oju Local Government Council. Fox, R. (1967), Kinship and Marriage: An Anthropological Perspective, Britain, Penguin Books. Gluckman, M. (1950), African System of Kinship and Marriage, Ford D. (ed) Oxford. Okpeh (ed.) Journal of Globalisation and International Studies. Makurdi: Aboki Publishers, 1.1 (2003): Keet, Dot “Perceptions and Perspectives in the New Partnership for African Development (NEPAD) on Regional/Continental and/ or Global Integration of Africa” A paper presented at the Conference on Africa and the Development Challenges of the New Millennium, Organised by CODESRIA/TWN- Africa, Accra April 23-26, 2002. Ochefu, Yakubu. (2000), A Historical Perspective of Cultural Stereotypes and Its Implications for National Integration. Ed. J. O. Bisong Ojola. Obudu: Federal College of Education Obudu. Otite, O. et al (1979), An Introduction to Sociological Studies, Nigeria, Heinemann Educational Books Plc. Preiswerk, Roy and Parrot Dominique. (1978), Ethnocentrism and History: Africa, Asia and Indian America in Western Textbooks. Lagos:Nok Publishers International Limited. Rubinugh, E. (1969), Sons of Tiv. Grand Rapids, Baker House. Schaefer, R.J. (2003), Sociology, Eighth Edition, McGraw Hill companies Inc. Tseayo, J.I. (1975), Conflict and Inco-operation in Nigeria: The Integration of the Tiv-Zaria Gaskiya Cooperation Ltd. Wa Thiong’o Ngugi. (1972), Home Coming: Essays on African and CaribbeanLiterature, Culture and Politics. London: Heinemann. Wegh, S.F. (1998), Between Continuity and Change: Tiv Concept of Traditional and Modernity, Lagos OVC Limited. QUESTIONNAIRE SECTION A SOCIO-DEMOGRAPHIC DATA Instruction: Tick (√) as appropriate. 1. Sex: Male[ ] Female [ ] 2. Marital Status: Married [ ] Single [ ] Divorced [ ] 3. Age last birthday: Below 35 [ ] Above 35 [ ] 4. Occupation: Farming [ ] Trading [ ] Civil Servant [ ] Others (specify) ……………………………………………………………………… 5. Educational Status: Informal education [ ] Primary education [ ] Secondary education [ ] tertiary education[ ] HND/Degree [ ] 6. Religion: Christianity [ ] Islam [ ] Traditional religion [ ] Others (specify)……………………………………………………………………… 7. Income per annum: 50,000-100,000 [ ] 110,000-150,000 [ ] 160,000-1000, 000 [ ] 1Million & above [ ] SECTION B: INTER-TRIBAL MARRIAGE AND ITS ROLE IN FOSTERING UNITY AMONG TIV/IGEDE PEOPLE 8. Do Tiv people allow their sons and daughters to marry from Igedeland? Yes [ ] No [ ] 9. Do Igede people allow their sons and daughters to marry from Tivland? Yes[ ] No[ ] 10. If yes at Q8, how successfully have such marriages been? Very Successful [ ] Successful [ ] Unsuccessful [ ] Very Unsuccessful [ ] 11. If yes at Q9, how successfully have such marriages been? Very Successful [ ] Successful [ ] Unsuccessful [ ] Very Unsuccessful [ ] 12. If No in Q8, what has been the cause as to why they don’t marry? ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. 13. If No in Q9, what has been the cause as to why they don’t marry? ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. ……………………………………………………………………………….. SECTION C: WHAT ARE THE POSSIBLE WAYS OF FOSTER UNITY THROUGH INTER-TRIBAL MARRIAGES SOLUTIONS TO THE EFFECTS OF HIGH BRIDE WEALTH 14. What do you think the “Tiv” Traditional Council should do to foster unity through inter-tribal marriages? .........................................…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… 15. What do you think the “Igede” Traditional Council should do to foster unity through inter-tribal marriages? .........................................……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………