Abstract
Discrimination and caste systems are rife in every society. In Igboland, the Osu caste system is a form of discriminatory practise where the Igbo society is divided into the Diala and Osu. The problem is that this divide comes with human rights restrictions and violations on the part of the Osu which go unreported and unaddressed at both national and international discourses. Literature on the Osu caste system has majorly focused on various aspects with little attention paid to the human rights dimension of the Osu caste system. Thus, this paper seeks to examine the Osu caste system within the human rights prism. The natural rights theory of John Locke is used as framework of analysis. Findings reveal that the people call Osu face all forms of discrimination and violations of their fundamental human rights. Education and psychological counselling, among other factors were recommended in order to eliminate the caste system. Also, religious bodies as well as the social media can play a vital role in the campaign against the Osu caste system.
Highlights
The caste system is one of such problem made by man and is the second system of social stratification in which status is determined by birth, marriage is restricted to member of one‟s own caste and is lifelong (Henslin, 2005, Ember et al, 2005)
Amongst the Igbo of South-east zone of Nigeria (Amalu, 2018, p.107), there is the caste system – the Osu caste system. It is perhaps among the world's longest surviving status discrimination as that of the Indian caste system; and it is believed to be as old as Igboland itself, or as “old as the killing of twin babies, the killing of innocent children for developing first the upper incisor the offering of human sacrifices, the
According to the UDHR (1948) in Article 20 (1), “Everyone has right to peaceful assembly and association,” while Number (2) states that “No one may be compelled to belong to an association.”
Summary
Every age and people have their own problems, either natural (earthquakes, flood, etcetera.) or man-made. A person became Osuif she was purchased and dedicated to the god to atone for a crime the purchaser had sought sacred help in difficult times, or to secure asylum (such as women who refused the killing of their twin babies, or babies whose upper teeth came out first) Some of these modes of acquiring the Osu status is obsolete as Western influence has affected this practice; in OSU CASTE SYSTEM AND HUMAN RIGHTS IN IGBOLAND, 1900-2017 modern-day, inheritance and marriage are the strongest factors (Dike, 2002). According to the UDHR (1948) in Article 20 (1), “Everyone has right to peaceful assembly and association,” while Number (2) states that “No one may be compelled to belong to an association.” The application of this law is not visible to the caste system of Osu. It does not coerce the Diala to accept the Osu in dealings. The Osu cannot aspire to such traditional offices because he lacks the obligatory prerequisite
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