OSUSU, A Traditional Way Of Saving In Africa

Growing up, I knew it as tontine - the adapted french word or parri  a local word for this age old practice on the African continent. A friend told me it  was called Osusu in Nigeria. I immediately liked how the word sounded, hence the title of this post.

For generations, women in Africa have assembled in clubs - small or large - once a week, once every two weeks or once a month. It's an opportunity to socialize over good food and music, more importantly to collect contributions for members.

The contribution amounts are set and equal for everyone. They are generally nominal - 500, 1000, 2000 CFA - amounts reflecting the financial means of the women in the club, roughly 1 to 4 US dollars. They can be much substantial for women of more capable means. Some clubs collect wax print fabric instead. All the collection for one meeting is remitted to the person in line on a predetermined order tracked by the administrator and president.

Parri, as I've known it since childhoold, is a traditional mean of saving for African women. Women use the monies or fabrics collected to begin businesses, clothe their children and themselves, and save for the future of their families. Nowadays, the system has expanded to include some men clubs and has developped in big business in many African countries.

If you have knowledge of such associations in other countries, I'd like to hear from you. Please, share they appelation you have for it and how it works. Our world is amazing. It's always a joy to hear about the way other cultures live their daily lives.

Tying the knots

In most African customs, "tying the knots" is business between the family as opposed to a contractual ceremony between the two individuals concerned in western culture. It is preceded months earlier with the cola nut ceremony. The envoys of the groom's family meet the bride's family and in a small meeting, they obtain the promise that the girl they're seeking will be reserved for them. During this meeting, the bride's family receives a number of cola nuts and cash to seal the deal. 

In most west African societies, the actual tying of the knots or "tying of the marriage" as we say, is often performed in the absence of the groom and his new bride. Marriage is not considered a simple union between two people. It is a solemn engagement between family units, of which the groom and bride are just representatives. The male members of the families usually meet in a big gathering.  The setting is usually circular with the bride's family on one side and the groom's on the other, surrounded by their friends and other well wishers. The eldest member of each family speaking through a griot negotiates and irons out the specific terms of the marriage contract.

The dowry is set. Traditionally it used to be in a requested number of grams of rough gold and livestock. Nowadays, the cash is set in CFA Francs. The average cash dowry is no more than CFA 100,000 -approximately $225- a symbolic amount paid to the bride on behalf of the groom. The bride will also receive lose fabric, usually yards of wax print material. Her family may also request a cow for her fathers -the bride's father and her paternal uncles- which, after tough bargaining may be paid in nature or the equivalent value given in cash.

The bride's family will request a boubou -big traditional outfit- for her father or a respected uncle. Similarly, the mother(s) of the bride -her mother, mother sister wife and her aunts- will be given lose fabric or cash as a marriage gift. 

Once an agreement has been reach in the negotiations, then the bride's hand is officially given in marriage. 

This marriage contract does not get into the determination of what is expected of the partners as husband and wife. Instead, the rights and duties are presumed understood and may be reiterated in the family's advices to their son or daughter and during the blessing portion of the ceremony.

The "tying of the knots" usually precedes other ceremonies such as the "head washing" we cover in a previous post.

The Head Washing Ceremony (End)

As you would sit a child down, the matron gently lowered her in a sitting position. Half way through the motion, she raised her back in the standing position. She lowered her again and just like the first time, she raised her again. The third time around, Mariama was fully sitted on the stool. This ritual symbolises preparation to sit firmly in one's marital home.

The drums stopped for a moment. One of the women stroke up a new song and the other joined in. The drummers beat their instruments again. Dipping her two hands in the bucket, the matron said an expression, which is translates as "In the name of God", then she washed the bride's hands, then her face. Three successive times, she dipped her hands in the bucket and passed her wet hands on Mariama's hair front to back, front to back. She took the right foot out of the new sandal, washed it, repositioned it in the shoe. She took the left foot and did the same.

This ceremony is calling head washing but is not limited to the head. The washing of these parts of the body is for purification. It symbolizes the bride coming pure to the marriage.

A woman then handed her the towel, she patted all the washed areas dry. Sitting in the circle with her head covered back with the topa scarf, Mariama could hear the women clapping and singing a several songs over her. She barely heard what they were saying. She felt in a sort of out of body experience. All she felt for sure was the excitement that she would be soon with her new husband.

The women slowly walked her back to her mother's room. From there, after dinner, she'll be taken to a house a couple of streets away. A room has been prepared for her and her new husband for the next seven nights and six days so they may spend time together. They'll be catered to, visited by family and friend's and the celebration will continue around town until then. They will get to know each other personally, physically and emotionally. It's her family's wish that the early morning hours of that first night, the matron comes out with a blood stained white sheet to announce that she had saved herself for marriage.

In the next post, we'll address the tying of the knots.

Kidnapping the bride (Cont.)

"No...I don't." Ami stuttered. She was shaken by the stern voice a few seconds. Suddenly, gaining her usual zing, she shot back.

"What if I did?"

"If you do, you need to bring her back immediately!'

She looked at her friends gathered around her and listening in. Rolling her eyes, she replied to the voice she now recognized as the no nonsense aunt of the groom. Ami is never intimidated though.

"Auntie, I don't have her. I'll let you know If I find out anything about this." She added:"Allo, allo...allo." Then she clicked off.

The girls burst out laughing at this mischievous trick. All knew that this was not the end of it. Amy wasn't phase by the threats. Everyone knew that the bride is never returned without a ransom. They were still talking and laughing away when the cell rang again. It was the aunt, less threatening this time because she too was caught off guard by Amy's boldness. She knew full well the communication did not end earlier because of poor reception.

"Ami, my daughter. I have serious reasons to believe that your friends and you have the bride. We need to have her back. The sun is going down and I don't think you want to bring shame on your family for the being the reason why this wedding didn't happen today. Daughter, do the right thing, bring her back."

Ami wasn't going to give into the guilt trip and also she was a little ticked by this lady's patronizing speech. She wasn't a little girl and intented to go into serious negotiations with the search party but not until they stopped treating them like a bunch of gullible teenagers.

"Auntie, I don't have her. I don't know what you're talking about. I'm getting upset because you're accusing me of derailing a wedding. I'll hang up now." She closed her pink flip phone and laughed, twirling in her cute wax print maxi skirt set.

To be continued...