HOLAAfrica!

A PanAfricanist Queer Womanist Collective

Pre – Colonial Igboland: On Woman to Woman Marriage

By Cosmic Yoruba

female-king-colonial-nigeria-ahebi-ugbabe-nwando-achebe-paperback-cover-art

Nwando Achebe writes that “woman-to-woman marriage in Africa has absolutely nothing to do with homosexuality” (emphasis, hers)…and I actually agree with this…kind of. While I strongly believe in pre-colonial lesbian secret societies littered across the African continent, at the risk of falling into the trap of Eurocentric and Western (mis)understanding of African social institutions, it should be made clear that the institution in which women were allowed to marry women was not created to facilitate gay marriage. In fact, another researcher, Kenneth Chukwuemeka labels woman-to-woman marriage “an improvisation to sustain patriarchy” and “simply an instrument for the preservation and extension of patriarchy and its traditions”, the basic argument being that in Igbo society the male child was of utmost importance and it was in this obsession to have a male child to continue the lineage that woman-to-woman marriage came about* (and also apparently because when a female husband wants to marry a wife, a male relative is required to do the talking for her).

Reading Achebe’s The Female King of Colonial Nigeria, one could be forgiven in believing that woman-to-woman marriage was unique among the Igbo of southeastern Nigeria.

It wasn’t.

This institution can be found across the African continent among various ethnic groups, with slight differences in norms and practices. Even I was surprised to discover, among the Yoruba where a widow who wanted to remain with her in-laws could marry a female relative when there were no men in the family as considerable options. In other societies, women who could not have children, and widows took wives and claimed the children their wives had as their own. In others women who did not have sons could marry a woman who would act as a daughter-in-law, in fact married to the female husband’s non-existent son. In all societies where this was practiced  female husbands occupied high statuses in the community.

In Igboland women who were considered exceptional in the eyes of society due to their wealth and/or social standing, and those who were past menopause could marry wives for themselves, for their husbands, for their sons, and/or for their siblings. These influential women were usually viewed as men, due to the fluidity of gender in the pre-colonial Igbo context, by marrying women their status was elevated mostly due to female husbands paying bride-price. Woman-to-woman marriage allowed for greater freedom of sexuality for the wives, they could have boyfriends, anonymous men whose only duty was to supply sperm, henceforth “male sperm donors”, and this was socially accepted. Any child they had were taken care of by their female husband, and carried her name and this was legitimate in the eyes of society.

Children were very important to this society, apparently women who had given birth to ten or more children were honoured by receiving the title,Lolo. It was also common for a man who had no sons to appoint a daughter who would become a female son. This female son would be required to remain in her father’s home (as opposed to leaving for marriage) and would receive his inheritance. A daughter could become a son after secret rituals were carried out to aid this transformation. The female husband did not have to go through this, they simply had to go out and marry whoever they wanted and by doing so became men and husbands. The female husband was treated like a man and enjoyed equal privilege with her male counterparts, she sometimes even associated with the male elders, however there were some restrictions.

Kenneth Chukwuemeka suggests that while the wife married to the female husband had her own companions, the female husband too always had a male companion (emphasis, mine). This male companion, “satisfied her erotic desires and supported her when the biological realities became inevitable”. Which suggests that all women have an emotional and biological need to be with a man. Which I find laughable, as well as problematic. Even though apparently all female husbands had male lovers, they could not be seen openly with them, and if she had a child with it was considered illegitimate and treated as an outcast.

Every single African researcher I’ve read says with the utmost conviction that the practice of woman-to-woman marriage did not involve sexual relationship between the couple, it was not lesbianism because none of the women who married other women was romantically or sexually attracted to other women. They were only interested in children, every single woman who became a female husband just wanted a child that was considered legitimate in society’s eyes.

If woman-to-woman marriage was an ingenious way through which women manipulated the existing system to achiever higher and economic status, as this page suggests, what is to say that only heterosexual women took advantage of this? Is it impossible that lesbian-like women in the pre-colonial past could not have similarly manipulated the society sanctioned woman-to-woman marriage to achieve personal goals? Could the one lesbian in the village employed woman-to-woman marriage to be with a woman she loved? Then again I am still unsure of what pre-colonial Igbo reactions were to homosexuality, whether it was a taboo that lead to exile or something that was accepted, or something in between. Practices such as woman-to-woman marriage suggest fluidity between gender roles in pre-colonial Igbo culture yet they don’t really say much else. As sexual practices in Africa past remain under-researched, largely because most if not all of our scholars and researchers today are heterosexist and believe that everyone was heterosexual because children are everything, I doubt we’ll ever really find out what other kinds of sexual practices took place among female husbands and their wives. Especially those female husbands who were apparently single and wealthy women.

wives-of-the-Oba-benin

Woman-to-woman marriage is still practised in Nigeria today. Since writing this post, two of my friends have revealed that they have relatives who are female husbands and have wives.

*I personally question this obsession, really, all African societies apparently had for children from the dawn of time. On one hand it does make sense for people in any part of the world to want to continue their lineage and pass on their heritage, but I wonder why Africans seem to solely occupy this domain of fascinating over children. Some say it is due to high mortality rates, but was this really unique to Africa past, or present even. It is almost as if wanting the preservation of a culture is unique to us?


What I Read 

Achebe, Nwando (2011), The Female King of Colonial Nigeria: Ahebi Ugbabe, Indiana University Press
Chukwuemeka, Kenneth (2012), “Female Husbands in Igbo Land: Southeast Nigeria”, The Journal of Pan African Studies, Vol. 5, No.1 (link goes to pdf files)
Cadigan, R. Jean (1998), “Woman-to-Woman Marriage: Practices and Benefits in Sub-Saharan Africa”, Journal of Comparative Family Studies, Vol. 29, No. 1

Reblogged from The adventures of Cosmic Yoruba and her flying machines 

Like the HOLAA Facebook Page and Follow HOLAA on Twitter. Friend HOLAA on Facebook Holaafrica Afri

8 comments on “Pre – Colonial Igboland: On Woman to Woman Marriage

  1. Dr Kenneth Chukwuemeka Nwoko
    16/01/2014

    Well, I know that the issue of same sex marriage is very controversial however, the product of research should not be trivialised by subjecting it to unfounded and unsubstantiated rebuttals. One can only do this kind of exercise by presenting another product of research which faults earlier positions.

    Concerning the rebuttal made by Mr Onwuchekwa about the application of the title ‘Lolo’ in clebrating and honouring a woman who had had ten or more births, I want to advice that before one gives out any information or make rebuttals on this kind of medium, one should research one’s information thoroughly.

    In Igboland, and this applies to almost all the different Igbo subgroups, the title ‘Lolo’ applies to different women but in any case it was a mark of honour and respect reserved for mainly the following group of women; the wife(or wives) of a traditional ruler in modern times, wife(wives)of a traditional titled man such as Ndi Nze Na Ozo, celebrated women who had ten or more births as the case may be. It is not only reserved for the wife of the traditional ruler, the institution itself is a colonial construction among many Igbo groups.-Check the Indirect Rule System as introduced by the British!

  2. Godwyns Onwuchekwa
    29/10/2013

    Point of correction! The writer is wrong that the title ‘Lolo’ is for women who has ten children or more. No it is not. Lolo in Igbo is the title for the wife of a King, an equivalent of the ‘queen’ a wife of a King in Euro-centric cultures. However, women are not allowed to be the ruling monarch = Queen (Eze-nwanyi meaning Woman-King); hence no title for such male husband. In some cases where women were Queen (the ruling monarch), the Aros (Arochukwu) once had one, it is only when their husband, the King had died and their son is not of age. Where the woman has no male child, another man, a closer relative will acquire the throne and this matter usually lead to endless fracas.

    Women who had more than 10 kids are given a goat/cow which is slaughtered. The people of Mbaise in present day Imo State of Nigeria practiced this and still do. The woman is held in high honour and called a different title which I cant remember the word clearly now. Please don’t mislead the world on the meanings of Igbo titles.

    • HOLAA!
      30/10/2013

      Thanks for your comments, we appreciate that you critically engaged with the text and have some insights on the subject. Please may you send your thoughts through to holaafricaonline@gmail.com. We would love a rebuttal/ debate piece on the subject 😉

  3. Adegboyega Otunuga
    28/10/2013

    very fascinating story about marriage practices in Africa. With this accepted norm, there is little chance that these fluid communities in pre-colonial Africa would be intolerant of homosexual relationship, though could be more of the preserve of the elites in society

  4. dzivaramazwi
    06/08/2013

    Reblogged this on dzivaramazwi.

  5. Fikile Ka-Ntanzi
    05/08/2013

    Its untriguing to learn of such rich herstory. Mkabayi KaJama could have also been a female son before her brother was born.

  6. nontembeko
    04/08/2013

    I really like this post. It has answered some of my questions about homosexuality in Africa. I’d love to think that the reason there is no record its because sociologists, historian (including Archaeologist ) were heterosexuals. This woman to woman marriage is raising some eyebrows! Who knows what went on in the bedroom? What is homosexual women took advantage of this?

    Thank you for this post.

    • HOLAA!
      07/08/2013

      You are most welcome! The writer of this post is truly an amazing and smart woman! If you want any more information on same sex practices in pre-colonial Africa then email holaafricaonline@gmail.com
      Thanks for reading!

HOLAA! back at us.

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

Stroll Through Time

August 2013
M T W T F S S
« Jul   Sep »
 1234
567891011
12131415161718
19202122232425
262728293031  

Enter your email address to follow this blog and receive notifications of new posts by email.

Join 3,021 other followers

HOLAA World Wide Twitter

Follow

Get every new post delivered to your Inbox.

Join 3,021 other followers

%d bloggers like this: