Traditions and cultures are the fibres that foster the bonds in communities. It is therefore an imperative to imbue in them and sustain them over time. Not to downplay the fact that cultures and traditions change from influences from others as a result of human interactions. However, as much as this happens, it is of essence that communities document and cascade the teachings to subsequent generations. In the olden days, the custom was for teachings to be transmitted through stories, music and performances. Documentation of these were modest with fears that over time traditional African communities will have lost touch with their history, cultures and dogmas.
I am a believer in cultures in their organic form with their sense of community, values and teachings for a better life. In an earlier article, Our Culture is Our Shared Identity, I argued about some challenges I have encountered in my quest to imbibe more of cultural knowledge as well as our struggle to stay in touch with our cultures while trying to outrun negative attributes we have relegated to have a cultural connotation. This is the erosion of our foundation, in my perspective for which I wouldn’t wish on any society.
In the last couple of weeks, I had the privilege of reading a book on “Luo Dogmas and Beliefs” written By Prof. Jennifer A. Orwa a pharmacist and researcher who have contributed significantly in scientific research. Towards the end of her professional career, she decided to embark on a project to document the Luo culture that she noted was being lost. The book structured into ten (10) chapters, covers specific features from core principles of a noble life, rules on building a homestead, how to protect a home, traditions during festivities and functions including in times of sorrow, the forbidden acts and concludes with proverbs.
Embracing certain traditions such as care for the less fortunate, principles on hard work, privileges and responsibilities that came with them in the home setting were profound. For example, in cases of conflicts in marriages, it was expected that the woman would talk to her mother-in-law who would convene a mediation committee to address the concerns. There was no provision for fights with specific spelt-out consequences for such e.g., if a woman in rage of anger threw anything especially a foodstuff at her husband during an argument it was considered a curse. She was expected to go to her family and get a sheep which would be slaughtered in the home to appease the spirits. Because of such provisions, people refrained from physical fights and confrontations that ensured there was peace.
When a man intended to marry, there were two options: the bridegroom’s family would approach the bride’s family to express interest in bringing the families together through the marriage of their children. If this was agreed on, then the bride’s family would later escort the girl in a festivity to the mans home. The alternative was a situation where a lady would be taken by the family of the bridegroom (mostly brothers and cousins were sent) after which the families would then negotiate the terms of the marriage. In both cases dowry was to be paid and the standard was for 24 heads of cattle. This was later reduced and ultimately the standard practice was for families to provide what they were capable of offering to ask for a hand in marriage. This was on the basis that the families were united and therefore they would still continue their union and dowry payment had no end – it was a continuous process and not a business transaction.
This book is a starting point in embracing our cultures and saving them for the future generations. It is my hope that the Luo community will embrace the book to get to connect with their heritage.
To get a copy, make an order from Nuria Books here.
Ps. The book is written in Dholuo (Luo Language).