Thereafter, he went home and then did the traditional marriage rites, according to Afikpo tradition, and he returned here, then filing for his wife to join him.The wife joined him here in the US, they "made" four children, and then the marriage started heading for the rocks.I noted from observation how the very fact of immigration and the value ingratiation or internalization, itself can become a factor for the rising tide of divorce among couples.Sometimes ago, while in Austin, the University of Texas Clinic, had sought me out, trying for me to witness regarding certain cultural idioms relative to Igbo marriage in a sad case of a Nigerian man who married according to Igbo traditional norms brought the wife, a trained nurse from Nigeria, here, only to abandon her and their four or so children.Immigration and spatial movements introduce complex issues of social and interactive relations, it shifts, orders, reframes, and reconfigures, even hitherto simplistic and taken for granted idioms.
Somewhat, I understand the different trajectories, even when it does not make total sense, or it does not match my own value orientations.
Well, when the wife who is lied, takes the pain to go through this ordeal and begin to make good enough salary, earn professional competence and respectability, she might decide not to live the lie anymore.
Or alternatively, they may begin to live the lie too. Truly, within the western concept of marriage, deceit and fraud actually constitute a ground for the dissolvability of marital vows, deemed that there was no marriage in the first place.
In a keynote address I presented in proxy to the Igala Association USA in 2003, holding its annual symposium in Washington, D.
C, I noted the sad phenomenon of the rising tide of divorces among Nigerian and African migrants, due to at times resolvable and minute issues.