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| African women and a Child, praying at an alter |
The Osu Caste System is a contentious traditional belief system that has existed for centuries among the Igbo Tribe of Nigeria. It is a social and stratification structure that separates individuals into two groups: Nwadiala (freeborn) and Osu (outcast). The freeborn is considered the higher caste and has benefits and opportunities that the Osu are denied; on the other hand, the Osu are considered outcasts, the property of a deity, and are susceptible to discrimination, stigmatization, and exclusion from mainstream society.
In fact, the Osu Caste System can be said to be a social and traditional institution in Igbo culture and tradition that forbids the social engagement and marriage of a group of people known as Osu (outcasts) with other members of the society. This is because Osu has been dedicated to Alusi (gods) and is now the property of the gods, making them inferior to the Nwadiala (free-borns).
The Osu Caste System's History
The origins of the Osu Caste System are unknown, however, it is thought to have begun during the era when the Igbo people were managed by local rules and laws, known as Odinani, as a means of imposing social order among distinct Igbo clans and towns.
According to Odinani, the Igbo deity known as Ala (Igbo earth deity, morality, fertility, and creativity) established laws that the people must follow in order for the community to prosper on the territory granted to them by Chukwu, the Supreme God. Ala, as the goddess of morality, judges human activities and is in charge of Igbo law and customs known as omenala.
Offenders found guilty of great abominations were sent away from the community to avoid the wrath of Ala, the earth Deity, or were offered as living sacrifices to the deity to prevent the wrath of the gods and the spread of abomination among state people. These misfits were dubbed Osu. They were either sold into slavery to other communities or delivered to particular deities who were thought to demand human sacrifice during festivals in order to cleanse the land of abomination.
In the past, not only were Osu dedicated to the deities as slaves, but their descendants were also deemed Osu, regardless of their achievements or social rank, because they were Osu's descendants.
The Osu was frequently barred from certain social, cultural, and religious activities, and were sometimes viewed as subhuman. This discrimination was founded on the concept that the Osu was consecrated to the gods and hence spiritually impure.
How Did People Become Osu?
There were three basic methods to becoming Osu in Igboland which are:
- Dedication to a deity for protection
- A collective communal decision
- Parental Inheritance
Dedication to a deity for protection: In the past, some offenses justified the death penalty, while others could result in the culprit's ostracism or being forced into slavery. If the guilty individual wished to remain in that society and avoid the penalty, the only way to do so was to devote himself to the deity, after which he ceased to be nwafo (son of the land/freeborn) until he died. A family may commit themselves or a member of their family to a deity as a type of sacrifice or offering in specific instances. This could be done to appease a deity or to request protection from it in times of need. They become Osu after being devoted to a deity.
A collective communal decision: Some people became Osu as a result of curses imposed on them or their ancestors for some perceived wrongdoing or transgression. There were several sins or taboos back then that would cause the community to curse the actors and turn them into Osu. Examples that may vary depending on one's community include: Whoever killed an Osu or caused an Osu to die may be replaced. There were sacred streams throughout the communities, and anyone who drew water from them became Osu. This system can be traced back to a time when humans were sacrificed to the gods in order to cleanse the country of an abomination. Another set of people who risked being branded an Osu is stubborn people who simply refuse to obey the king's directives or the decisions of the community.
Parental Inheritance: Once a man or woman becomes an Osu, all of his or her children will be Osu. This is more akin to being born an Osu. In this scenario, the youngster has no say in the matter. They face the same limitations and discrimination as their ancestors.
Note: Some willingly gave themselves up to be Osu in exchange for its perks
- Being Osu can save a man or woman who was sentenced to death.
- When great men died in the past, they were buried with humans; mostly virgins or those who are flawless in the eyes of the gods; an Osu can't be used during such a ceremony.
- Whatever sacrifice was offered to the deity in the shrine, the Osu gets access to it. This made the Osu to be wealthy and they appeared to be the last in society to go without what they ate.
Some Discriminations faced by Osu
As an Osu, you face a variety of forms of abuse and discrimination. The Osu is considered inferior to the class of Diala/free-born people. The Osu is made to live in shrines or marketplaces and is objected to when seeking a romantic, marital, or often congenial relationship outside of their caste; this is why, before two families are united in marriage according to Igbo customs and traditions, elders from both sides travel and conduct investigations to inquire about the family's background.
The Osu, who are also considered unclean, are not permitted to hold any titled position, break kola, or pray for that outside of their caste since it is believed that they will bring catastrophe to society.
This type of mistreatment and punishment has caused the Osu to flee to other clans, states, and nations to begin a new life where their Osu status is unknown.
Abolition
There has been a growing movement in Igbo society to abolish the Osu Caste System and promote equality and social justice. Many young people, scholars, and activists are speaking out against the practice and advocating for Osu rights. The government and religious authorities have also criticized and advocated for the abolition of the Osu Caste System. However, some traditionalists continue to defend the practice as a cultural heritage and oppose any attempts to abolish it.
The fight to abolish the Osu Caste System dates back to the days of Nnamdi Azikiwe, who described the system as "devilish and uncharitable to brand any human being with a label of inferiority due to the accidents of history" in his historic address to the defunct Eastern Nigeria House of Assembly in 1956.
During his stint as governor of Old Imo State, the late Dr Sam Mbakwe prohibited the system.
Despite these efforts, the Osu Caste system remained in place in various regions of Igboland, with many people stigmatized for being Osu.
In October 2018, the Obi of Onitsha, Igwe Nnaemeka Achebe, said that the Osu Culture in Igboland would be abolished. Days before, some traditional elders in Imo State's Oguta Local Government approved the abolition of the age-old culture in order to relieve affected persons from stigma in the community.
The Osu Caste System was finally abolished on December 28, 2018, in a ceremony held in Nri Kingdom, the renowned ancestral home of the Igbo nation, located in Anambra State's Anaocha local government area. The abolition ceremony was titled "Nigeria: Osu Caste System in Igboland Ends Today."
Also, on 7 April 2021, villages from the nine autonomous communities in Nsukka town, Nsukka Local Government Area of Enugu State, convened to abolish the Osu Caste System in their communities.
Conclusion
The Osu Caste System is a complicated and contentious cultural institution with deep origins in Igbo society. Different perspectives have been expressed on this outrageous topic; some see it as an integral part of their tradition, while others see it as a discriminatory and unjust system that must be abolished. A balanced approach that recognizes the cultural value of the Osu Caste System while fostering social justice and equality for all members of the Igbo society is required for the future.
Despite the public abolition, many communities continue to use the Osu caste system; however, it is not done in public.
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