Remarkably, the especially frivolous parties, also known as “Owambes” in this part of the world, remain incomplete without attendees adorning at least one type of uniformed dress which, more often than not, comes in the popular Ankara fabric. . This type of clothing that has an obvious origin in the Yoruba culture is known as “Aso-ebi” in the popular Nigerian language.
Despite the fact that much is devoted to the planning stage of any party or joyous occasion in our society, no other element, in the contemporary Nigerian social environment, constitutes as much importance as the Aso-ebi theme. In fact, in most cases, it is usually discussed before the subject of food is considered. So much importance is attached to the process of selecting ‘this thing’ that more inquiries are made about it than about selecting a school for a child!
Gone are the days when this practice was limited to circles of unsophisticated and ignorant people, these days the opposite is true as Aso-ebi has made his way into the corporate and enlightened world.
Just in the last two weeks, the ruling People’s Democratic Party (PDP) held a national event during which they saw who’s who in Nigerian politics, the sophisticated and supposedly erudite leaders of this country in a beautiful Ankara green ass -ebi. Without further ado, the PDP event was a good testimony that Aso-ebi has become established, not only among the Yorubas but as a national culture.
Many reasons have been put forward on several occasions as the basis for this practice. For some people, Aso-ebi is the only point that can be made to register their support and solidarity for any celebrant. They believe that one of the main means through which an individual can assure a celebrant of their unwavering support is to “help” the celebrant by participating in the purchase of a selected Aso-ebi cloth. Support for this school of thought is further demonstrated when such an individual attends the party or occasion proudly at the Aso-ebi.
As much as this symbolic solidarity makes some sense, especially when considered from the perspective of the culture of the great united and communal African family, one can easily argue that the mere fact of buying and appearing in a particular outfit during events does not indicates that one is not looking forward to celebrating the worst of evils. Or what about a hit man who appeared on the Aso-ebi cloth chosen for a particular celebration in order to enter the party grounds and possibly dispel all suspicion as to his mission to eliminate to the celebrant, in a secluded place (say, the bathroom) in the party venue before the party ends? Hence, the theme that Aso-ebi is a way of showing support and solidarity may not have much logic.
Another school of thought, really a pro-Aso-ebi school, claims that the practice helps the celebrant cushion the effects that the expenses of the party must have had on their wallet. It is believed that by inflating the cost of the cloth, the celebrant, who is most often responsible for the selection and distribution of the cloth, would be able to recoup most of the expense of the party from him, especially in the provision of food. and drinks
The custom is this. A celebrant combs the market for a cheap but deceptively expensive cloth; he sells to friends and sympathizers with, say, 50% inflation; in the name of wanting to share “thank you gifts” to those who participate in the purchase of the fabric. Only for him to distribute cheap matchboxes (with matches inside of course), plastic fans, toilet soaps, packets of noodles and other such items, the cost of which is nowhere near the “profit” made. from the sale of the cloths.
Now, that exactly explains the greater entrenchedness of this practice among Nigerians. Having thoroughly understood the game, one (especially those who have been victims) would not want to be a complete loser. They, therefore, in return seek (and create, where there is none) every opportunity to throw parties and sell Aso-ebi to recoup earlier “investments.” After all, one good deed deserves another!
A friend, Ayodeji Olaifa, believes that there are three cardinal reasons why the Aso-ebi object has become a well-established norm in the country. The first, he says, is due to the tendencies of Nigerians who always want to display class and wealth at every opportunity.
He said: “As well as wanting to separate the boys from the men, people also enjoy this practice because of their belief that it adds color and pomp to occasions.” Ayo explains that when a crowd of uniformed people shows up, one can only expect to behold a carnival of beauty and a picturesque celebration. The desire for this, he said, is what generally motivates Nigerians to believe that a party without Aso-ebi is far from complete and colourful.
“The third reason for this culture is just the craze to join the crowd.” Ayo said that simply because some people wouldn’t want to be left out of a particular trend, the idea of selecting Aso-ebi for parties would still stick with Nigerians. Most Nigerians, who have not been blessed with a mind of their own, would continue to embrace this culture as long as it is still considered sensible and desirable by the trendsetters in our society.
While one is not outright condemning the practice, the need to apply some sanity to it cannot be overlooked. Although the legitimacy or not of the trend cannot be determined, it should not constitute a general element of parties or celebrations in society. The importance of the premium for Aso-ebi should be minimized more than it is currently, in our society. In this way, the craziness that usually accompanies it is reduced.
One such folly is the slander that people easily pass on to people who refuse to participate in the purchase and use of Aso-ebi. Under any healthy conditions, people who do not buy Aso-ebi can be seen or considered as anti-social or enemies of progress due to personal conviction, philosophy, principle or financial inability. These individuals should not be misunderstood as those who do not provide “support or solidarity” to the celebrants.
Cases abound where party planners treat people who don’t show up in an outfit “and company” differently. They are usually not served the same food as people who bought Aso-ebi, in so many cases, which obviously gave rise to the jargon that “if you didn’t show up at Aso-ebi Ankara, you have no right to eat semovita” (oo w’Ankara, oo i semo)!
If celebrants and party planners insist on adding color and splendor to their events as Ayo noted above, they can still accomplish the same goal without necessarily shoving Aso-ebi down people’s throats. A particular color or combination of colors (of fabrics) can be chosen and communicated to the guests.
The case of my teacher-friend comes to mind. According to him, he may not have to continue “helping” anyone buy an Aso-oke cap for any occasion for years to come. Reason: He had already acquired a wardrobe of over a hundred Aso-oke caps in various designs and colors.
“If I have any need to attend a party in a particular color hat, I’ll just have to search my wardrobe, and that’s all I’ll have to do, instead of buying new ones, all in the name of frivolity. !” He said.
More sensibly, the money that people are forced to spend on Aso-ebi, which often loses relevance immediately after a single occasion, could well be spent on more meaningful causes that would still make the occasions memorable.
For example, such resources could be pooled (in a fundraising event, for example) to start, for example, a foundation, school or vocational training center on behalf of a deceased whose funeral is celebrated monetarily or in commemoration of any event held for the case.
People who have the means can even place an order for a particular custom fabric design and then distribute it, wait for this, for FREE! invite if it becomes a duty for Aso-Ebi to use instead of hiding under it to deceive and defraud each other. God help us!