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.
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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.
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:
Amazing work
Very beautifully written
An beautiful writeup
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