Conflits and Crisis in Polygyny: An Examination of Orlando Owoh’s Song Titled “Ìtàn Orogún Méji

Cite this article as: Abimbola O. V. (2025). Conflits and Crisis in Polygyny: An Examination of Orlando Owoh’s Song Titled “Ìtàn Orogún Méji. Zamfara International Journal of Humanities, 3(2), 1-8. www.doi.org/10.36349/zamijoh.2025.v03i02.001.

CONFLITS AND CRISIS IN POLYGYNY: AN EXAMINATION OF ORLANDO OWOH’S SONG TITLED “ÌTÀN OROGÚN MÉJI 

Oyedeji Victor Abimbola (Ph.D)
Department of Yoruba, Federal University of Education Zaria

Abstract: Before Islam and Christianity religions came to Yoruba land, a typical Yorùbá man always earned respect, honour, and always acclaimed to be a rich man by the number of wives he married in his home. Polygyny then, to a larger extent was popularly practiced among the Africans especially the Yorùbá people. This paper discusses the crisis that always bewilders a polygynous family especially among the Yoruba people whose culture and tradition embrace Polygyny. To shed more light on this study, the paper critically examines the music of a popular high-life artiste of late Owomoyela Orlando popularly called “Orlando Owoh” that was titled “Orogun Meji”. It exposes conflicts and crisis that always characterize a polygynous home. Also, some Yoruba oral and written literature like Ifá corpuses, songs, and Yoruba proverbs are evidentially used to establish that, though tradition or culture may allow Polygyny yet Polygyny always has bad side effects on family. Relevant works of scholars on music and songs were reviewed to drive home our points on the issues and conflicts in polygynous homes. The paper concludes by admonishing intending polygynisist to think deeply and also gather the necessary wisdom and skills required in managing a polygynous home harmoniously before venturing into it else the home may not be peaceful and habitable.

Introduction

Yoruba People and Polygyn

The Yoruba men, before the advent of Islam and Christianity were majorly   polygynous men. The belief then, was that only a poor man or a lazy man would get married to only one woman. The general assumption then was that the number of women a man has under his roof determines how wealthy he was, how respectable he would be in the society and how hardworking he was. The reasons for these superstitious assumptions are not far-fetched. Yoruba men in those days were predominantly (cocoa) farmers, they also engaged in palm tree plantation which their wives were always in charge. It was believed that a single woman could not be supportive enough in managing both cocoa and palm tree plantation that her husband may have. Willingly and wishfully, a Yoruba man would embark on marrying more wives that will always assist him on farm. Just like their husbands, Yoruba or African women are not lazy in farming activities. In those days, Yoruba women were not full house-wives who sit at home to cook, eat and sleep. They always followed their husbands to work in the farm. They were always in charge of production of palm oil from the palm tree plantation of their husbands while the husbands took care of cocoa and other food crops. When it was now discovered that the farms were growing larger beyond what the couple could manage again, then the man may seek the indulgence of the wife to get more ‘assistants’.

The motives behind Polygyny in those days were more purposeful than the age in which we are. There was always a mutual dialogue and agreement on the need to have more ‘hands’. Funnily enough, the suggestion may even come from the wife herself. Barrenness of a woman in her matrimonial home was another factor that always called for Polygyny in those days.

Another factor that used to aid Polygyny in those days among the Yoruba men is their gifting or rewarding system. Yoruba people are magnanimous, philanthropic and benevolent to the extent that they can give out anything they have to show appreciation or to strengthen their relationship with somebody. In those days, many women were always given out by their parents to kings, chiefs, warriors and many other eminent personalities in the society even when these sets of people might have had enough. Such gift is forbidden to be rejected by the recipient. One Yorùbá proverb affirms that “E̩ni tó fún ni ló̩mo̩ parí oore” (He who gives us his daughter to marry has done the ultimate kindness). Another proverb also buttresses that “E̩ni tó fún ni ló̩mo̩ ni kò fé̩ ká kú àkúrun” (He who gives us his daughter for marriage wants us to exist eternally)

In this contemporary age, there are many factors that may warrant a man going for more than one wife. Firstly, some men are marrying wives just because of the frustration they always confront in their matrimonial home. Some men are poligynists today just because they are intoxicated by their wealth whereby they think that women are mere chattels that they can buy with their money. Some accidentally became polygynists today as a result of their promiscuous and adulterous traits. They always like to go after ‘anything with skirt’, taste ‘any soup in the pot’ and drive ‘any car’ they see. Eventually they become carriers of women.

On the part of women, they have their own contributions towards making a man to the polygamous. Some women always like to be associated with eminent personalities like warriors, chiefs, millionaires, political leaders, sport champions, popular and wealthy artistes and a host of others celebrities. Most of these categories of people mentioned are always lured into polygamy by women. Even if some of these men are as ugly as tortoise or brutal like hyena, still women would want to be associated with them. Lack of due respect, jealousy, contentment, neatness as well as jealousy may push the husband to go for another wife. Some frustrated men nowadays have considered divorce as a mere noise making and unnecessary publicity of one’s personal home affairs. Instead, they look for better alternative to their marital problems by marrying another woman.

Definition of Terms: Polygyny Conflicts, Crisis and Song

Polygyny: Simply put as the custom of marrying more than one wife. Just as we discussed earlier, numerous reasons can necessitate a man becoming a polygynist.

Conflicts: The word ‘conflict’ is rooted from a Latin word called “configure” which means “to strike together” (Sodipe and Adisa, 2013:463). New Webster’s Dictionary defines conflict as a struggle between opposing principles, aims and clash of feeling or interest. Oxford Advanced Learner’s Dictionary (1951) sees conflict as a situation in which people, group of people, or countries are involved in a serious disagreement or argument. These lexicographic definitions surely describe the pictorial meaning of what conflict is all about.

Scholars are not left out in defining the conflict concept; Mamman and Bongotos (2006) in Sodipe and Adisa (2013:462) observe that.

Conflict is an interaction that is characterized by antagonist encounters of interests, ideas, policies and programmes… Whenever there is interaction between two or more people, may be of the same or different age, sex, parentage, kinship, ethnicity, religion, race, or political interest, conflicts must exist.

Palmer (1997:36) and Crystal (1989:112) agree with the submission of the above scholars. They also affirm that as long as human beings interact with each other conflict is to be expected. Adetula (2006) in Fasehun (2013:278) and Weeks (1994:7) share the same view when they explain that conflict is a peculiar word that denotes how opinion or actions may not be compatible. These scholars conclude that conflict is an outgrowth of the diversity that characterizes our thoughts attitudes, beliefs, perceptions and social system and structures.

Mongenthen (1973:4) argues that conflict is as a result of the imperfection in the world. He claims that conflict has its root in forces that are inherent in human nature like selfishness, pride, individualism.

Crisis: Without mincing words, conflict and crisis are synonymously related. Oxford Advanced Learner’s Dictionary (Joseph H., 1975) defines crisis as a time of great danger, difficulty or confusion when problem must be solved or important decision must be made. It further says that it is a time when a problem, a bad situation or an illness at its worst point. Apart from the fact that the two words are objectively interwoven; conflict and crisis are always interchangeably used

It is important to draw out the distinction between the duo so as to be more informed about their contextual meaning. Crisis is a product of conflict; it is consequential to conflict. An unresolved conflict can degenerate to crisis and when crisis occurs it is always destructive and dangerous. Diversity and disagreement are more prominent in the concept of conflict, when the conflict is not well managed or resolved it always lead to crisis. Crisis as a product of conflict is always violent.

Song: Song is one of the branches under poetry (Olofinsao, 2015:89) which is one of the three genres of literature. Oxford Advanced Learner’s Dictionary (1985:822) defines song as a short poem set of music. Olukoju says “Singing is a speech continuum but the style makes speech more striking.

The catalogue of definitions of the song does not matter in this work but the literary function a song performs in the sociological setting of the African people especially the Yoruba community. Just like other oratures, song is universally unique to the African people. It permeates into all aspects of their lives (Mbaegbu (2015). Okafor (2005) sees song as an instrument of change by redirecting one towards a new personality

Ajibade (2007: 165) sees song as a medium of expression of one’s mood. Agu (2008) too agrees with Ajibade on song as a means of expressing one’s mood and man’s deepest self. Blackings (1971) looks at the orientation and pedagogic roles that song plays in culture of the people. Nzewi (1991:160) sees song as a powerful medium of communication through which human actions and reactionsare expressed. To Muhammad (2009) in Oyedeji (2017) song is an instrument of teaching morality and correcting undesirable attitudes in the society. Akunno (2007:58) agrees with Muhammad when he says “Even when a song appears to be for entertainment (as oppose to ritual) a lesson or two will be found tucked in somewhere”.

Orlando Owoh and his High-life Music

O̩ládiípò̩ Owómóyèlà popularly called Orlando Owoh by his fans was born on February 13^th 1932 to the family of Stephen O̩ládiípò̩ Owómóyèlà in Òs̩ogbo. His father was from Ifon while his mother hailed from Ò̩wò̩. At his young age, he was a carpenter until 1958 when he joined Kó̩lá Ògúnmó̩lá theatre group as a drummer and a singer. In 1960, Orlando formed his Omima band which brought him into a lime-light in the field of high-life music. He changed the name of his band from Omima to Young Kenneries and later named it African Kenneries International. Orlando died on November 4^th, 2008 and was buried in his residence in Agege Lagos.

An Examination of “Ìtàn Orogún Méjì” by Orlando Owoh.

As earlier discussed in the introductory part of this paper, Polygyn among the Yoruba people is cultural. Despite the problematic tendencies that are sometimes embedded in Polygyn some men still see it as the part of their irrevocable culture. It is observed that majority of the Yoruba oral literatures have already warned on the likely consequences of Polygyn in some of their renditions themes and contents. Not this alone, chants, songs or poems that encourage this habit are very few. Though we are not ruling out some advantages that the are benefitting but it is glaring that the problems in  homes are more than the benefits enjoyed. Orlando Owoh’s main message in “Ìtàn Orogún Méjì”is centered on the need to abstain from wickedness to fellow human beings so that our society will be comfortable, crime free and conducive. In preaching against evil doing, the artist employs the storytelling method drawn from the bad experiences in a polygynous home as a result of rivalry and jealousy among the wives to drive home his message:

Vocal: E s̩e rere yé o e̩ s̩e rere

E̩ s̩e rere kó ba lè ye̩ wá o

(Be good o please be good

(Be good so that it will be well with us)

Also in his preambles, Orlando enumerates how supreme God has been so nice to the mankind by giving all what is required to be a complete human being. He makes us to understand that He watches us anywhere and everywhere we may be:

Lágbájá ò le múmi

Tàmè̩dù kí ló máa fi mí s̩e

E̩nìkan ń be̩ lókè tó ju gbogbo wa lo̩

Ojú Olúwa ń wò wá e̩ s̩e rere

O̩ba tó dá wa tí ò gbowó

O̩ba tó dá wa tí ò gbobì o

Ó fún wa lójú a fi ń rí

Ó fún wa létí a fi ń gbó̩

Ó fún wa nímú a fi ń mí

E̩nu tí a ní a lè fi je̩un

(Lagbaja cannot arrest me

What can Tamedu do for me?

Somebody is above that is greater than us

God’s eyes are on you therefore be good

The king that gives us eyes to see

The king that gives us ear to hear

He gives us nose to breath

We can use our mouth to eat)            

“Ìtàn orogún méjì” exposes the danger that a man can put himself when he is into Polygyn . In this musically presented story, a man has two wives. The singer makes us understand that the man, to the best of his ability satisfied his wives:

Mo fé̩ sò̩tan kékeré kan

Ìtàn orogún méjì ni

O̩ko̩ té̩ yàlé ló̩rùn

Ó mí sí yàwó gidigidi

O̩mo̩ ìyálé relé ìwé

O̩mo̩ ìyàwó relé ìwé

 (I want to tell you a story

It is a story of a two rivals

The husband satisfied the senior wife

So he did to the junior wife

The child of the senior wife goes to school

So the child of the junior wife)

The impartiality of the husband to the two wives by meeting all their needs does not stop the rivalry and jealousy that they exhibit in the house. The genesis of the rivalry and jealousy is the academic performances of the two children in the school. The senior wife’s child was naughty while the son of the junior wife excelled academically:

Ohun to dì bínú ìyálé

Ni pó̩mo̩ ìyàwó mó̩wé ju tòun lo̩

(The senior wife was angry

Because the junior wife’s child is more brilliant than hers)

Jealousy, which for long time has been one of the problems to peaceful co-existence in polygynous homes, makes the senior wife to start plotting to kill the innocent child of her junior wife. The jealousy then, graduated to conflict between the wives of the same husband. It is quite common among women that they always frown at their husband’s intention to have side chicks concubine not to talk of bringing a second wife home that is why Yoruba adage even confirms this by establishing that “Òòs̩à jé n pé méjì obìnrin kò dénú” (A woman’s prayers to god for making them two in her matrimonial home is pretentious) eventually the senior wife decides to carry out her evil mission:

Ó bá pèrò pò̩ ló̩jó̩ kan

À fi bóun bá po̩mo̩ ìyàwó un

Ó s̩oúnje̩ aládùn re̩pe̩te̩

Èyí tó̩mo̩dé lè je̩

Ó sàsáró elépo ré̩dé̩ré̩dé̩

Ó fòróró sèkan ó funfun báláú

Èyí tó s̩e lélépo ré̩dé̩ré̩dé̩

Ògùngùn ló bù sí i o jàre

Pé tó̩mo̩ ìyàwó bá dé

Káláko̩rí gbe kó sì je̩ é̩ kó kú

(One day she summons courage

She decides to kill the child of the junior wife

She prepares a delicious meal

Which is the child’s favorite

Porridge with plenty palm oil

She prepares one with vegetable oil

The one she prepares with plenty palmoil

She has poisoned it

Thinking when the child of the junior wife comes he would eat and die..)

This is the terrible plan plotted by the senior wife to eliminate the child of her second. Poligyny in any society is always accompanied with self-centeredness, struggle for superiority, survival of the fittest and elimination of the weakest. Everybody is always on the struggle to ensure that her own star shines brighter than the others in all ramifications. Also, they leave no stone unturned to see that they gain more attention of their husbands more than any other women in the family. In the quest to get these, they start going extra miles by consulting dibia and prophets, consulting other soothsaying houses for help.

At the end of the "story" her plans backfires on her. Her child came home first, though he examined the two plates of food but as God would have it, may be the reddish porridge was more fascinating than the white one, he ate the poisoned reddish porridge and died:

E̩ wá wos̩e̩ Olúwa mi o̩ba è̩san

Àwámáridìí màmà ni

O̩mo̩ ìyálé ló kó̩ wolé dé

Ló bá bè̩rè̩ sí wóúnje̩ kálé

Àsáró elépo ré̩dé̩ré̩dé̩

Sóun lo̩mo̩ ìyálé lo̩ gbé

O̩mo̩ je̩ é̩ tán lo̩mo̩ bá kú

Bé̩è̩ lo̩mo̩ ìyàwó wo̩lé dé

Àsáró tó funfun báláú

S̩óun lo̩mo̩ ìyàwó lo̩ gbé

O̩mo̩ je̩ é̩ tán lomo n gba ‘bó̩ò̩l’ (ball)

Be̩è̩ nìyàwó wo̩lé dé

Bé̩è̩ nìyálé wo̩lé dé

Bé̩è̩ ni Baálé wo̩lé dé

Ìyálé bá káwó̩ lérí

Ló ba bè̩rè̩ sí ní sunkún

Ó lás̩eni s̩erarè̩ ó màs̩e, as̩eni s̩e rarè̩ ó màs̩e

Èèbù ìkà tóun gbìn silè̩

O̩mo̩ un ló padà wá wu je̩…

(Come and see the work of God, the king of vengeance)

He is so mysterious

The child of the senior wife came home first

Then he started looking for what to eat

He eventually carried the oily porridge

He ate the porridge and died

Sooner the child of the junior wife came

The whitish porridge

Was the one he ate

He ate and started playing football

Sooner the senior wife arrived

Also the junior wife arrived

Then their husband arrived too

The senior wife broke into tears

She started crying saying

She has undone herself

She has undone herself

The evil seed she planted

Her son eventually reaped it)

It is glaring that no matter how close, loving, patient or accommodating wives are under the roof of a man, conflict and crisis are inevitable. Women with one husband always see themselves as competitors in a race whereby they are expecting to win first position. Therefore, man should be prepared to wisely manage enough conflict and crisis in such a way that he too will not be a victim because it is the grass that suffers where two elephants fight.  Looking at the tragic end of “Itan orogun meji” the questions are; what should the husband do to the jealous woman? Does sending her away bring back the dead child? Can he and the entire family ever forget the loss? A lot of these obnoxious things are sometimes the dividends of polygyny.

Yorùbá people always refer to polygynous family as “Ilé olórogún”.”Orogún” means rival, in other words “Ilé olórogún” sometimes means “a house of rivalry” (Though that may not be the case in some luck polygynous homes). Some Yoruba oratures have always warned about the dangers in marrying more than one wife. Example is the “Odu Oyeku Meji” (Abimbola:1977) . This Ifá  corpus affirms that one man one woman is the best:

Ò̩kan s̩os̩o pere lobìnrin dùn mo̩ ló̩wó̩ o̩ko̩

Bí wó̩n di méjì

Wo̩n a dòjòwú

Bí wó̩n di mé̩ta

Wo̩n a dè̩ta ǹ túlé

Bí wó̩n di mé̩rin

Wo̩n a di ìwo̩ lo rín mi ni mo rín o̩

Bí wó̩n di márùn-ún

Wo̩n a di lágbájá

Ni ó run o̩ko̩ wa tán lóhun s̩us̩uus̩u

Bi ́wó̩n di mé̩fà

Wo̩n a dìkà

Bi ́wón di méje

Wo̩n a dàjé̩

Bí wó̩n di mé̩jo̩

Wo̩n a di ìyá alátàrí bàm̀bà

Ló ti kó irú èyi se̩ o̩ko̩ wa ló̩wó̩

Bí wó̩n di mé̩sàn-án

Wo̩n a di ìyálé wa ò́ nis̩é̩ kan,

Kò lábò̩ kan

Bó bá ti jí

As̩o̩  o̩ko̩ wa ní  máa ń sán kiri

Bí wó̩n di mé̩wàá

Wo̩n a di ilé lo̩ko̩ wá jòkó,

ni wón ń wá o̩ko̩ wa wá.(Abimbola, 1978:27)

(One man one wife is mostly enjoyable

If they are two

They become elements of jealousy

If they are three

They disunite the family

When they are four

They start mocking one another

When they are five

They start accusing one another of destroying their husband's properties

That doom that befalls their husband’s properties

When they are six

They become wicked

When they are seven

They become witches

When they are eight

They star accusing the senior wife

Of being responsible for the problems of their husband

When they are nine

They start to accuse the senior wife of being idle

And jobless

When she wakes up,

She roams about with the garment of their husband

When they are ten

They start to accuse their husband of sitting at home

hosting his concubines.

(Abimbola,2006:27)

The above Ifá corpus has clearly stated what a man should expect when he ventures into Polygyn . Apart from this, among the Yorùbá people, some nagging and hate-speech songs are very common in “Ilé olórogún”. These songs are always referred to as “Orin òwe” or “Orin èébú” These songs are always composed by women to tease or mock their heir female rivals. It is observed that whenever there is conflict, these songs always come first before the physical combat between the duo. “Orin òwe” is always embedded with abusive utterances, defermation of character, curses, nagging and other inflammatory utterances.

During this period of conflict, wives of the same husband are always busy prepared for show-down by singing songs of provocation. The arena may be  in the passage (aarin oode), balcony (iwaju ita) at times on the way to the river or farm. This exchange of abusive songs will take some time before the physical combat depending on the level of tolerance on either of them. Below are the some of the songs:

Ìyálé:Ilé lo bá mi èmi nìyálé re̩

Ilé lo bá mi èmi nìyálé rè̩

Ò bá à guǹnmè̩sí olóye délé wa

Ò bá à guǹnmè̩sí olóyè délé wa o

Ilé lo bá mi èmi nìyálé re̩

(You met me at home I’m your senior(2ce)

Though you drove Mercedeze Benze to our house(2ce)

You met me at home I’m your senior.

Ìyàwó:         Ìyálé mi bà mí jé̩ ó ní mo gbérú

Ìyálé mi bà mí jé̩ ó ní mo gbéyò̩

Kí ni n ó fi bàyálé jé̩ elétè e̩rù o

Ìyálé mi dètè bò mí otútù yí pò̩ o

(My senior wife accuses me of stealing locust beans

My senior wife accuses me of stealing salt

What will I use to mess up my senior wife with big lips

My senior wife covers me with your lips the cold is too much)

Ìyálé: A bàyà ganga wá gbóúnje̩ fó̩ko̩ 2ce

S̩e bílé lo bá mi

S̩e bémi nìyálé

Abàyà ganga wá gbóúnje fó̩ko̩

(Heavily crested woman come and serve your husband food

Afterall you met me at home am your senior

Big chest woman comes and serves your husband food)

Iyawo: Ta lo fi o se yaale 2ce

Iyaale o iyale olorun bi age

Ta lo fi o se yaale

(Who made you the senior wife 2ce?

Senior wife, senior wife whose neck is like the neck of a kettle

Who made you the senior wife?

Iyaale:  Ma rohun kadiye si 2ce

Iyawo o, iyawo elenu bi ago

Ma rohun kadiye si

(I will have something to pack my chicks 2ce

A wife, a wife whose mouth is like a cage

I will have something to pack my chicks)

Iyawo: Ma rohun tobe rele 2ce

Iyaale o, iyaale o n kula leeke

Ma rohun tobe rele

(I will have something to pack soup home 2ce

The senior wife, the senior wife with cooler in the mouth

I will have something to pack soup home)

When the husband starts hearing these songs, it is a signal that the house is about to explode. A wise man would quickly intervene before it goes into full crisis.

Yoruba deities in the mythical ages were not left out in conflict and crisis management in their various polygynous houses. An example is the case of Osun, Oba and Oya who were wives of Sango Olukoso. The inequality of the love of Sango to the trio and notion of favouritism shown to Oya by Sango made the household to be as chaotic as war front. Opadotun (1994:90) and Odeseye (2013: 390) also agree that jealousy is the principal factor of conflict and crisis in a poly Polygyn Polygynous home. In one of his folktales, Opadotun explained how jealousy killed a Queen because the junior wife was prettier than her. Odeseye too affirms that:           

…ese ifa sin wa ni gbere ipako ewu ti o wa nigba ti okunrin ba fe ju obinrin kan lo ati fitinati to buaya ti awon obinrin naa yoo fi oju oko ati ara won ri nipa owu jije (ifa corpus warned us on the danger in polygaand the problems that the wives would pose to their husband and themselves as well because of lealousy).

From the religious perspective especially the contemporary religion, Islam conditionally accepts polygyny. Christianity, through Apostles in the New Testament of the Bible condemns Polygyn Though it not specified among all the “Thou shall not laws” but gave credence to the experiences of the Polygynous men in the Old Testament, Apostles always admonished to be contentedwith one wife.

Conclusion

The paper has enumerated the concept of Polygyn and its stand in customs and norms of the African people especially the Yoruba people. Buttressing our arguments, the work critically analyzed one of the popular albums of Orlando Owoh tilted “Itan orogun meji” The analysis to some extent exposed the undesirable dividends of Polygyn to the polygynist Also we have examined the position of some of oral literatures on the issue of having more than one wife. It is obvious that some of these chants, proverbs and songs do not favour polygyny Some verses of Ifa corpus were also used to back up our argument. The paper objectively submitted that before a man should venture into Polygyn he should gather enough

wisdom and all what it takes to harmoniously run a home with many women else he will continue to manage conflict and crisis which may be psychologically and physically inimical to the well-being of the man.

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15.  Palmer, S. (1998) Making Peace Work. Chicago; Aviators Press.

16.  Weeks, C. (1994). Cooperative Federation of Nigeria. Abuja: IDASA Publishing Company.

17.  Webster New World Dictionary (1951) United Kingdom, Haper & Collins

18.  Oxford Advance Learner's Dictionary (1948) Oxford, Oxford University Press.