The impact of traditional marriage on church marriage among the Acholi in Gulu Cathedral Parish, in the Light of Familiaris Consortio
MetadataShow full item record
Among the Acholi marriage known as nyom is an heterosexual union of a man and a woman following the precepts of the Acholi culture to enable them be officially recognized as husband and wife. The venue for the Acholi traditional marriage is principally the home of the girl’s parents. Some of the basic elements of the Acholi traditional marriage include the following: Involvement of other people other than the partners who intend to marry most especially the elders from either side who take part in the marriage negotiations. Bride price is paid by the man to the girl’s family. There is a union not only of the man and woman as husband and wife but also of the two families from which they hail as well as their relatives and friends. Polygamy is permissible and a man can marry as many women as he can afford. Divorce is allowed in extreme cases for instance when it is found out that the woman practices witchcraft. Children are very highly valued without which it can easily lead to the collapse of a marriage. Celebration is part of marriage and this is what they term as lakubu kubu. Finally after the Acholi traditional marriage the man is always the head of the family and his authority is almost unquestionable. Church marriage on the other hand is the matrimonial covenant by which a man and a woman establish themselves a partnership of the whole life, which by nature is ordered toward the good of the spouse and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the lord to the dignity of a sacrament. (C.C.C, No.1601). Church marriage unlike the Acholi traditional marriage is strictly monogamous and once lawfully and validly celebrated and consummated is indissoluble. Divorce is not permitted; the closest thing to divorce in church marriage is separation. A thing common to both the Acholi traditional marriage and Church marriage, is that there is an official recognition of the partners as husband and wife though the former is a non-sacramental union while the latter is a sacramental union. In both the intention is for the union to last for a life time (permanence). In both care is taken to see to it that those very closely related by blood do not marry each other. In spite of the Church’s efforts in advocating for church marriage, many professed Acholi Catholics are still only married traditionally and glued at that level of a non-sacramental union. This is basically because Church marriage prohibits elements well accommodated in the Acholi traditional marriage such as polygamy and divorce. For others church marriage is seen as a show off and expensive. The rigorous process involved such as training and reading of the bans also discourages some. Insufficient faith especially for those in De facto free union (Cf Familiaris Consortio, No.81) cripples them from embracing Church marriage. Under the pretext of studying the suitability of a partner for matrimony, many end up delaying Church marriage almost forever. The Acholi traditional marriage positively impacts on church marriage in the following ways: it gives church marriage a firm foundation since there is already an existing union though non sacramental. By the fact that it comes prior to Church marriage and almost all Acholi Catholics will not go for church marriage before it (the Acholi traditional marriage), it accords church marriage a supreme position. Fosters stability in matrimonial life since the partners will have already lived for sometime as husband and wife. The Acholi traditional marriage can however be aligned to Church marriage in the following ways: Conditions set by the girl’s parents for Church marriage shortly after the Acholi traditional marriage. Support and proclamation by the clergy through attending the traditional marriages and also advocating for Church marriage in such ceremonies. Examples by Acholi Catholics who after marrying traditionally proceed to be wedded in Church. The following are the researcher’s recommendations: All Acholi Catholics who choose family life ought to embrace the sacrament of matrimony. Proper preparation of marriage partners. Inculturation of traditional marriage. A rejuvenated apostolate to the families. Acholi Catholics ought to fulfill God’s will for marriage and family. Those married traditionally should be encouraged to share in the life of the Church. Associations and movements within the Church should advocate for Church marriage. The Christians should be made aware of the celebration of Church marriage. Emphasis be put on indissolubility of marriage.