Sunday, 27 November 2022

Socio-cultural Significance of Aso-ebi, and the Obvious Plight, Economically, of the Plateau Woman

By Binkat Manji Jennifer,  Institute of Archaeology and Museum Studies, Jos 

Abstract 

Aso-ebi (called anco in the North) refers to a uniform dressing among family friends or associates during festivities, which is often done in traditional materials or local fabrics. This is a practice that evolved among the Yoruba speaking of western Nigeria. Over the years, it has spread both nationally and internationally, and Plateau state is no exception. Aso-ebi is generally a unifier and plays a huge role among the people. This study seeks to examine the socio-cultural significance of aso-ebi on the Plateau woman, whose economy is not buoyant enough to maintain, especially, the changing phase of this fashion trend. This research focuses on the qualitative research methodology, utilizing observation and interview methods, for its findings. 

Keywords:- Aso-ebi, culture, significance 

Introduction 

Besides the general notion of covering nudity, clothes are worn for variety of reasons, such as protection against the weather, insects, infections or other bodily harm. Clothes give elegance and make people civil.
A celebrant and her friends in Ashobi Dress code

Generally, clothes communicate a lot about the wearers’ identities, nobility and overall character traits or moral values. Clothes also help to conceal unwanted body inscriptions and/or physical disabilities, too. Furthermore, the differences in what we wear also depict our sex/gender, age, affiliations, beliefs, profession, social status and identities, etc. To maintain certain social status or relationships, people go extra miles to acquire specific clothes. This is the case with the Aso-ebi. 
 
The meaning of the word Ashobi or Aso-ebi, originally, more popular among the Yorubas, of Western Nigeria, is clearer, and better understood, especially, in the context of this study, if the component  words "aso" and "ebi" of Yoruba origin, are explained. The explanation is here presented as “aso” meaning - clothing; and “ebi” meaning – family. Hence, ‘‘aso-ebi”, generally refers to, family clothing. 

Familusi (2010) asserts that ‘‘aso-ebi” is a means through which attendees identify with the celebrants and also demonstrate that they are fond of the celebrant thereby giving the celebrant a sense of esteem.’’ It was traditional for a family to dress uniformly in the same fabric during any occasion, like weddings, naming ceremonies, or funerals. Invariably, it served as a means of identification, or unity. Today, aso-ebi signifies much more, and therefore, extends beyond the realms of family, to embrace friends, colleagues, associations and other social groupings. Although aso-ebi receives more patronage from the women folks, the men are also actively involved in it, as they are seen wearing it, especially, in other occasions, beside the marriage ceremonies.
At inception, the idea behind the wearing of aso-ebi (anco - in hausa), was to have as many people as possible, wear the fabric, as a show of support or solidarity, reason of which, the material chosen was usually cheap and generally, affordable. Gradually, but systematically, aso-ebi continually spread and as time went on, a new format was introduced, unofficially though. This development, saw the emergence of two different fabrics: one for those who could afford to spend much, and another for those with lean resources, and less spending power. The consequence of this disparity, soon became evident, during ceremonies. The introduction of a new approach, witnessed a twist along the line. The twist, came with a shift, in handling of aso-ebis. Those that wore expensive aso-ebi fabric, are given special recognition, attention and treatment. For instance, quality food and souvenir items, are respectfully extended to them, by event hosts. However, those that embrace the less fancied, lower priced aso-ebi fabric, are accorded less respect, and therefore, presented with less quality food and souvenirs. 

Rather than dwindle or decrease in patronage, as a result of the factor identified above, aso-ebi has increased and continued to soar, although it nose-dived during the critical period of the Covid 19, Pandemic, between the period: 2019-2021. Till date, many people patronize aso-ebi, despite its rising cost and dwindling resources of the people. One may wonder about the reason behind this behaviour. Fundamentally, this is attributed to the basic requirement, necessary and consistent, indeed fulfilling of the unwavering desire of the typical Nigerian women, to support, and demonstrate openly who they are. This underscores their real nature: a sense of collective, or community approach or responsibility to anything affecting one of their own. This friendly disposition, of the Nigerian, is being eroded, considering that many of the younger generation, hardly make sense of this noble act, hence one can see a segment of the Nigerian society, describe the urge by people to actively involve in aso-ebi, as "just to belong", a description more appropriate and suitable for social climbing.  The commonest attribute of this (social climbing), is the urge to belong, and gain higher social status, a far cry from what aso-ebi is. Those that understand this position, will surely, relate better.
Another Aso-ebi Dress code - 
celebrant standing in the middle, looking different

The Plight of the Plateau Woman 

With the constantly increasing rate of inflation, the hard biting economic crunch, and the inherent negative consequences, on Nigerian masses, who find it extremely very difficult to afford three square meals, a day, the reader of this piece may wonder how the Plateau women, who also doubles as mother and bread winner in the homes, will survive the now trendy aso-ebi culture which is: more glamorous, more engaging and more demanding, cost wise. To properly situate this issue, it makes sense, to note that the Plateau women, are highly industrious. They are seen in virtually all aspects of human endeavour, including professions like; engineering, law, and medical sciences. They are rated among the Doctors, lecturers, teachers, Nurses, Architects, etc. Those who are not fortunate enough, or opportune to acquire western education, are seen engaged in various occupations and self-employed jobs, like farming, trading, hair-dressing, tailoring, brewing of local drinks (Burukutu and Kunu), processing of medicinal foods and other quality products. These business activities are in addition to some others, such as hawking, stone-crushing and milling of different types. 

It is common knowledge, that irrespective of the social status, of Plateau women; single, married, widowed or divorced, they play a very huge role, as active contributors, towards sustaining their family, economically and otherwise. In fact, they defy all odds to ensure their family survives. A typical picture, of the Plateau woman, readily comes to mind. A pregnant woman with a baby strapped on her back, with a basket, full of yam tubers firmly sited on her head, doing the business of hawking, several hours, each day of the week, year in year out, with flashes of smile, consistently beaming from her beautiful face. In addition to the above, the Plateau woman, adores her partner, and cherishes her social life and relationships, which she works very hard to attract, keep and maintain. Fact is, Plateau women, love and support each other. They are also not aloof, in terms of supporting other people, provided the objective is noble. For this reason, they don't lag behind, or miss in action, during social events, aso-ebi, inclusive.

A sculpture in Plateau state, at a time, 
of a pregnant woman, 
hawking with her baby strapped on her side, 
depicting the struggle of a typical Plateau woman


The Concept of Aso-ebi 

Aso-ebi, can be cut out from various textile materials, such as Aso-oke, lace, George, Ankara, Shedda and others. It is the belief generally, that these fabrics lend visual splendour as well as offer social prestige and value to both the wearers and event celebrants, adding glamour, fun and excitement, to events. The aesthetics and value of aso-ebi, are observed, in the various forms of design, as may be revealed by lines, curves, and symbols or motifs, placed, in diverse colours, sizes, shapes and prices.

Deriji (2013) posits that the kind of motif selection, balancing shapes and colour sonority embedded on these fabrics have a lot of things to do with their wearing culture and dressing styles. As earlier pointed out, partly though, aso-ebi can be used in any occasion or group (weddings, funeral, political rallies, committee of friends, associates etc). Very interesting and essential to note, is the fact that aso-ebi is not only a unifier but also something that speaks volume of the fact that no culture is superior to the other.

This assertion, is clearly manifest when due consideration is placed on the fact that anyone can decide to use any of the fabrics, Aso-oke (from western Nigeria), and/or shedda or Ankara (from Northern Nigeria). Noteworthy, is the fact, that aso-ebi, is popularising and enhancing the visibility, acceptance and sustainability of Nigeria's culture, greatly. 



Wearing aso-ebi, during occasions, has gone beyond the shores of Nigeria, to places like Ghana, Gambia, Sierra-leone, Liberia and many other countries, but Nigeria is the Bellwhether-in the African continent.

The next portion, will examine aso-ebi, in wedding ceremonies. During weddings, aso-ebi does not only give a colourful and glamorous atmosphere, but also serves as a symbol of unity, solidarity and support. It gives a sense of belonging and acceptance to both the wearer, and truth be told, the celebrant.

In today’s world of insecurity, aso-ebi helps to identify visitors or social miscreants who barge into occasions to cause problems/confusion. For some women, aso-ebi gives them opportunity to enhance their wardrobes, which under normal circumstances they may not bother to buy new clothes so often. The same is true of those who are sponsored by their husbands. Aso-ebi offers, a golden opportunity to increase their wardrobe content too. In spite of the glamour, nobility and numerous advantages, inherent from the practice of aso-ebi, there are no doubt, some demerits also. 

Reports in some quarters reveal that aso-ebi encourages social slavery. The holders of this opinion, are unanimous in their claim that aso-ebi, has given birth to a lot of family and societal pressures. Notable among the list of claims, are:- 

 Rather than unifying the family members or friends, aso-ebi is now an instrument of separation, due largely to the exorbitant costs, of the materials. Debts, are often incurred by some of the women who could not afford the materials, and in some cases, humiliation, and unnecessary embarrassment are meted to those who go for the cheaper fabrics. In recent time, celebrants present two aso-ebi: a lace which costs more, sometimes between 20 and 50 thousand Naira (outside Jos, it could cost more, 100-250 thousand) and a cheaper one, an Ankara, at a lower cost between 5-10 thousand Naira. 


During the event proper, those that bought the expensive lace are accorded better treatment and attention, and served more sumptuous meal and offered quality souvenirs, while their counterparts that opted for the less fancied and less expensive Ankara receive less attention, less quality food and are gifted with lower quality souvenirs, or none in some cases. 

 Aso-ebi, is becoming a tool for separating or creating a distinction between the haves and have not. Yet, if anyone is invited and she is unable to participate, due to financial constraint, she is considered an enemy. Conversely, when celebration knocks at her own door, her chosen aso-ebi receives little or no patronage. This behaviour is no doubt changing the initial purpose of uniting people with aso-ebi, and inadvertently replacing it with a notion that signals or communicates affluence as the core objective. As the core objective of aso-ebi is relegated to the background, the essence is lost, and relationship is strained, as malice and hatred replace real love, which now goes to the highest bidder. 

 The Plateau Women may not find it easy, as some go into debts in order to purchase and participate in the modern day aso-ebi, and at the end, pay through their nose, or worst still, risk not paying back or liquidating the debt incurred, thereby creating a rift between them and their creditors. 

 In some cases, aso-ebi has ignited conflicts in homes as some women divert School fees and/or money meant for the up keep of the home into buying aso-ebi. Besides buying the aso-ebi in order to belong or run away from rift, they are also expected to buy a gift or at least hold some reasonable cash to spray the celebrant(s). 

 Aso-ebi has created a world of jealously or superiority complex as some women try to out-shine others in the expensive styles sewn; in addition to the complementary shoes, bags, jewelries as well as make-up that goes along with it. Oyediji (2022) sums it up saying ‘‘sometimes the uniform dressing can also be a measure of personal affluence because Aso-ebi involves rivalry between various egbe and groups with each group competing to outshine each other in terms of quality, originality and richness of the uniform as the case is, during Ojude festival". 

Aso-ebi: even the little ones are not left out


 Furthermore, the new trend in aso-ebi, especially, in places like Lagos is that the celebrant now has a hidden aso-ebi, called ‘‘aso ijo’’ which is worn in the middle of the occasion. The celebrant is said to reserve this for special guests. This clearly brings about division and ill-feelings. 

 It has also been observed that for many women, aso-ebi has so dominated their wardrobe (80-90%) to the extent that it appears they have little or no other clothing, besides aso ebi. More worrisome is the fact that after spending exorbitantly on these aso-ebi, some of the women end up wearing it just once or twice, because of the styles sewn, or due to the commonality. Furthermore, most celebrants hike prices of aso-ebi in order to raise extra funds for their wedding. As a segment of the society has observed, some of them, in the end, do not even feed their guests well during the occasion. 

In spite of the above identified ills of aso-ebi, one is compelled to recognise some salient benefits it brings to the society. 

Aso-ebi has proven that “clothing and textiles are significant forms of African Art, which play vital roles in the cultural milieu of the people” (Akinbileje, 2003). 

Aso-ebi communicates diverse messages; hence, Dereji (2013) posits “textiles in Africa have been used as a means of communication besides its formal uses. It sort of conveys specific information within a particular community by referring to a mutual association of spirituality, historical and cultural integrity.” Hence the socio-cultural significance of aso-ebi, can never be over emphasized. It is indeed laudable, as it generally, sustains the Nigerian culture. 

It is evident that aso-ebi encourages popular patronage of Nigerian fabrics as well as their manufacture, also serves as a powerful tool for empowering the tailors who now sew throughout the year rather than seasonally, and has equally made some of them experts, versatile and competitive in the obviously dynamic fashion market, characterised by fast changing styles and designs sown. Finally, it has enabled the common woman on the street to have a fuller wardrobe. 

Aso-ebi appeals, comes in different colourful designs

Conclusion 

Despite all the above, and many more merits of aso-ebi, one must not overlook the fact that the same aso-ebi that was designed to unify the people, is equally, segmenting the society into the haves and have not. Presently, most women are compelled to patronize aso-ebi, as it appears to be the ticket to such social gatherings. Where it becomes impossible to procure the aso-ebi materials, conflicts and quarrels (cold war), more often than not, brew and keep rising. This has become order of the day. in some cases, it is among couples; and at other times, between celebrants and invitees. 

Sadly, aso-ebi has not only contributed to social exclusion (as it has made some people distinct from the others), but has become an ingrained part of our society. The question now is what is the future of aso-ebi in view of the plight of the Plateau woman, vis-a-vis the rising cost of aso-ebi, in the face of stifling economic crunch in the country? Put differently, what is the future of relationships on the Plateau? 

REFERENCE 

Amissah EK(2022) Socio-cultural significance of Bonwire Kente and Dabaya Benchibi. European/American Journals. 
Dereje Kebebew D.et al (2013) African textile design and Fabric Arts as a source for contemporary Fashion trends. https://www.atlantis-presscom 
Familusi,O.O (2010) The Yoruba culture of aso-ebi (group uniform) in socio-ethical context, 
Lumina 21 (2)1-11. https://images.app.goo.gl/cZzfynrsAPAanNDH9 
Leigh, F.P and John (1996) The Art of African textiles Tradition 
Ochanya: Colition of Plateau Women Advocates Capwa October 31,2018.
Oyediji Tayo (2002) Owambe Aso-ebi Divides Lagos Society women”https:www.city people online.care city-people online.com March 22, 2022. retrieved Oct 4th, 2022.
T.Y Akinbileje (2003) international Society for Development and Sustainability. https://isdspet.com 
The History of Aso-ebi and what it has became in modern times. September 22,2022. Pulse.ng. downloded 3rd October,2022.

Jennifer Manji Binkat, an assistant Director, is also a lecturer with the Institute of Archaeology and Museum Studies, Jos


3 comments:

Anonymous said...

Amazing work

Unknown said...

Very beautifully written

Unknown said...

An beautiful writeup