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Difference between revisions of "Egunje (Nigeria)"
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The practice of ''egunje'' derives from traditional practices of gift-giving shared by most of the prominent ethnic and tribal groups in Nigeria. Among the Yorubas of South Western Nigeria (one of the three dominant ethnic nationalities), gift-giving (''ore'' or ''ebun'') is an age-long practice which is encouraged to further strengthen communal living. The term ''ore'' or ''ebun'' stands for a legitimate, open and voluntary gift signaling goodwill (Akinseye-George 2000:7)<ref>Akinseye-George, Y. 2000. Legal System, Corruption and Governance in Nigeria, Lagos: New Century Law Publishers Limited.</ref>. The worth of a gift (''ore'' or ''ebun'') is not in its size or quantity, but in the spirit of kindness that is supposed to be behind it. Although kindness may be given in response to the request of a recipient, it is generally regarded more honourable when it is volunteered by the donor. Givers of ''ore'' or ''ebun'' are expected to be blessed by God, as reflected in the popular expression: ‘givers are never short of (anything).’ ''Ore'' or ''ebun'' can be given in the form of a tip (''dash'') to appreciate a service rendered. It may also be given in the form of support for expenses incurred by individuals or families organizing ceremonies, such as funerals, weddings, house commissioning and child-naming, in which a large number of invited guests will be fed and entertained. | The practice of ''egunje'' derives from traditional practices of gift-giving shared by most of the prominent ethnic and tribal groups in Nigeria. Among the Yorubas of South Western Nigeria (one of the three dominant ethnic nationalities), gift-giving (''ore'' or ''ebun'') is an age-long practice which is encouraged to further strengthen communal living. The term ''ore'' or ''ebun'' stands for a legitimate, open and voluntary gift signaling goodwill (Akinseye-George 2000:7)<ref>Akinseye-George, Y. 2000. Legal System, Corruption and Governance in Nigeria, Lagos: New Century Law Publishers Limited.</ref>. The worth of a gift (''ore'' or ''ebun'') is not in its size or quantity, but in the spirit of kindness that is supposed to be behind it. Although kindness may be given in response to the request of a recipient, it is generally regarded more honourable when it is volunteered by the donor. Givers of ''ore'' or ''ebun'' are expected to be blessed by God, as reflected in the popular expression: ‘givers are never short of (anything).’ ''Ore'' or ''ebun'' can be given in the form of a tip (''dash'') to appreciate a service rendered. It may also be given in the form of support for expenses incurred by individuals or families organizing ceremonies, such as funerals, weddings, house commissioning and child-naming, in which a large number of invited guests will be fed and entertained. | ||
The Hausas of Northern Nigeria distinguish between voluntary gifts that are generally regarded as tips (dash) and involuntary ones, which can be described as tribute or bribe. The Hausas disparage the involuntary ones, using such terms as hanci (‘eating of nose’), or toshiyar baki (‘plugging of mouths’) (Auwal 1987:293). Alongside egunje among the Yorubas and hanci and toshiyar baki for the Hausas, other euphemisms have emerged to denote the necessity of paing public officials: ‘public relations’ (PR), ‘welfare package,’ gworo, and kolanut. ‘Public relations’ and ‘welfare package’ in their original sense may be used to mean hospitality, and are used here as an adulterated adoption of the terms. Gworo (kolanut in the Hausa language) is used in a subtle reference to the common hospitable practice of offering kolanuts to guests. | The Hausas of Northern Nigeria distinguish between voluntary gifts that are generally regarded as tips (''dash'') and involuntary ones, which can be described as tribute or bribe. The Hausas disparage the involuntary ones, using such terms as ''hanci'' (‘eating of nose’), or ''toshiyar baki'' (‘plugging of mouths’) (Auwal 1987:293). Alongside ''egunje'' among the Yorubas and ''hanci'' and ''toshiyar baki'' for the Hausas, other euphemisms have emerged to denote the necessity of paing public officials: ‘public relations’ (PR), ‘welfare package,’ ''gworo'', and ''kolanut''. ‘Public relations’ and ‘welfare package’ in their original sense may be used to mean hospitality, and are used here as an adulterated adoption of the terms. ''Gworo'' (''kolanut'' in the Hausa language) is used in a subtle reference to the common hospitable practice of offering ''kolanuts'' to guests. | ||
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