Who carries the Ọfọ?

A man could not have a Child so asked the wife to sleep with a certain man to father his Child.
And a son was born and becomes the Diọkpala.

Years after, the man gives birth to his own biological son.

Between the biological son and the first son who should bare the family ọfọ when the man joins his ancestors?

How is It done in your place; kedụ kà ụnụ si eme ya na be ụnụ ?

Cc Odumchi

Na the biological son.
He is the direct lineage of his father.
Even if he was born outside wedlock.

In some parts of igbo land The family Ófó is held by the First Born Son of the family �
In this scenario which is no where complicated, the Ófó will be held by the man's First Biological Son.
It is worthy of reference, the case of royalty, kingship and throne.
Where kingship is hereditary, the First Biological Son of the King cannot lose his customary right of being the heir apparent to the throne to a someone outside the royal bloodline.

But in another part of Igbo tradition the First son whether biological or adopted is the legitimate son Okpara and only Okpara can hold Ofo. Even if it is known in the entire community that he is not the biological son.

The term "legitimate son" in Igbo tradition means son of a legally married woman or an adopted son and not necessarily biological. Even if the son is an adopted SLAVE. Like the popular adage says "Onye nwe aku nwe nwa" (the man who paid her bride price is the owner of the child). Iko naghi ekita nwa Nala igbo.

Ancient Igbo tradition allowed for a relative to help raise children for a late brother. Later down the line of history, some men who were not healthy enough to reproduce arrange for that ( especially a relative). Those families and kindreds do not invite somebody from another family to holding their Ofo. Let us leave sentiment and unnecessary gossip.

However, Christianity has changed that practice.

Ofo ma onye ji ya.


Ofo is not Basically for first sons. A man in my village handed the family Ofo to his last son. He was a great native doctor. On his death bed, he called his 3 sons together and handed the Ofo to the last son. They were happy.

The first two sons know nothing about tradition. They are not even interested. They are colonized by westernisation. Their own is to send money across only. They visit village once in 5 years. While the last son is the one taking over from his dad's nativity. He knows all the proverbs in igboland.

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AkuOlisa:
But in another part of Igbo tradition the First son whether biological or adopted is the legitimate son Okpara and only Okpara can hold Ofo. Even if it is known in the entire community that he is not the biological son.

The term "legitimate son" in Igbo tradition means son of a legally married woman or an adopted son and not necessarily biological. Even if the son is an adopted SLAVE. Like the popular adage says "Onye nwe aku nwe nwa" (the man who paid her bride price is the owner of the child). Iko naghi ekita nwa Nala igbo.

Ancient Igbo tradition allowed for a relative to help raise children for a late brother. Later down the line of history, some men who were not healthy enough to reproduce arrange for that ( especially a relative). Those families and kindreds do not invite somebody from another family to holding their Ofo. Let us leave sentiment and unnecessary gossip.

However, Christianity has changed that practice.

Ok but what will happen in a case of paternity fraud and deception from the wife.

Where a Man presented his first son to his umunna and his Chi thinking that the son is his biological son Only for him to discover later through DNA test or through confessions from the wife that he is not the biological father ?

My question is can he change his opkola from the first son to the original First biological son even after thinking and presenting the Non biological son as his okpara (first son ) ?

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Zonefree:
Ofo ma onye ji ya.


Ofo is not Basically for first sons. A man in my village handed the family Ofo to his last son. He was a great native doctor. On his death bed, he called his 3 sons together and handed the Ofo to the last son. They were happy.

The first two sons know nothing about tradition. They are not even interested. They are colonized by westernisation. Their own is to send money across only. They visit village once in 5 years. While the last son is the one taking over from his dad's nativity. He knows all the proverbs in igboland.

Thank you soo much for this.

But I will love to know.

Can umunna withdraw the ofo giving to a son on behalf of their late brother after it was discovered through DNA results and the mother's confessions that the Late Man is not the biological father of the said son ?

Emotionss:
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Thank you soo much for this.

But I will love to know.

Can umunna withdraw the ofo giving to a son on behalf of their late brother after it was discovered through DNA results and the mother's confessions that the Late Man is not the biological father of the said son ?

I know nothing about this, sir. I'm sorry

Traditionally, the first son is the first son (regardless of how he was begotten.)

In these modern times however, most men would most likely disinherit the first son in favour of the one that is biologically his.


In ancient times, a man and his wife might separate for a while (not divorce oh), and the woman would go and have an affair and bear a child. When he eventually reconciled with the woman, that child that was begotten from an affair na still the husband get am. The guy she had the affair with would have no right to come and claim the child.

The premise of this scenario seems to be influenced by modern-day (post-colonial) definitions of family. In the pre-colonial definition of family, genetic was inconsequential. A legitimate child was any child born to a woman whose bride-wealth had been paid.

Also, whoever carries the ofo is whoever takes on the role of Mbichiri Ezi. That can be either a man or a woman.