Ethical Dilemmas in Contemporary Igbo Christian Marriages: Navigating Modernity and Cultural Identities

Abstract

This study explores the ethical dilemmas in contemporary Igbo Christian marriages as couples navigate the interaction between modernity and cultural identities. Marriage in traditional Igbo society is entrenched in strong cultural and religious values. However, Christianity and modernity have brought new dynamics to this institution in contemporary times. This paper, therefore, examines the influence of Christianity and modernity on Igbo traditional marriage, discussing ethical dilemmas arising from these influences. It specifically addresses areas where the traditional Igbo practices often clash with Christian doctrine and modern ideals, such as Igbo communalism, gender roles, family obligations, and marital expectations. The study also highlights strategies for resolving these dilemmas, including effective communication, cultural adaptability, and external support systems. Utilising a qualitative case study and descriptive–analytical methods, the research provides invaluable insights into the emerging dilemmas in Igbo marriage, offering a nuanced understanding of how individuals and communities can navigate these ethical complexities in a fast-shifting world. This work contributes to the broader discussions on cultural identities, religious practices, and ethical challenges in modern times.

1. Introduction

Marriage is one of the fundamental and universal human institutions. It describes a contractual bond between a man and a woman in a culturally endorsed relationship that involves sexual intimacy, shared residence, economic collaboration, procreation, and joint responsibility for childrearing (Aman et al. 2019). According to the Judeo-Christian account, marriage started in the Garden of Eden, following the creation of Eve for Adam (Gen 2: 7–15). However, marriage is not just a religious or cultural practice confined to specific societies. It is a universal practice that cuts across all human societies, transcending cultural, religious, racial, and socioeconomic boundaries. Though the forms and methods of contraction differ from society to society, the institution of marriage remains an essential part of social order and personal fulfilment for sexual gratification and companionship in every society (Ugwu et al. 2024). It serves as a mechanism for the realisation, continuity, and intensification of core societal values (Nwoko 2012).

Among the Igbo people of south-eastern Nigeria, marriage is not a mere social contract but a deeply revered institution. It involves a rich tapestry of processes that embody a complex web of ethical considerations, cultural identities, and personal values. Its rituals, with a long history of traditions and practices deeply rooted in the people’s religion and culture, are not merely ceremonies but profound expressions of their beliefs and values (Nwoko 2020). Marriage in Igboland is a sacred bond that unites not just two individuals, but also brings different families together into a shared commitment of responsibilities and benefits to each other (Nwabude 2022). Marriage is thus wholly a community affair, with the community consisting not only of the living but also the living dead family members (Fobella et al. 2023). The community, referred to as umunna (kindred), negotiates, conducts, and oversees the administration of the marriage rites and processes in Igbo traditional society, which includes Iku aka (knocking—the expression of intention to marry by the groom’s family to the family of the bride), Iju Ese (to enquire—involves running a background check on the family of the intended in-laws), Ika akirika na Ime ego (dowry negotiation and payment), Igba Nkwu (carrying of the wine—the traditional wedding ceremonies), and Idu uno (new home sendoff gifts by the bridal family) (Isidienu 2015; Ifeanacho 2023).

However, in contemporary times, the long-standing marriage traditions within Igbo society have undergone notable transformations influenced by the dual forces of Christianity and modernity (Nwaogaidu 2020). Modernity, a multifaceted concept, encompasses both a historical period and a set of sociocultural norms, attitudes, and practices that emerged in the wake of the 16th century (Berman 1982). It is associated with the intellectual movements of the Enlightenment and the Scientific Revolution, which ushered in a paradigm shift that privileged reason and objective inquiry over tradition and religious authority (Toulmin 1990). Central to modernity is the notion of progress, predicated on the belief that human intervention through science and technology can continuously improve society. It is characterized by the rise in westernization, industrialization, and urbanization (Harris 2000).

Modernity serves as a cornerstone for the broader sociocultural change in contemporary Igbo society. It blends traditional values with new societal norms and expectations, leading to evolving moral dilemmas. With the introduction of Christianity into Igboland, there has been a paradigm shift in the ethical underpinnings of traditional marital structures, leading to the interjection of new values and norms, which have significantly altered the marriage traditions of the people, marking a departure from historical practices and ideologies. As society evolves in response to these forces, the traditional marital structure, values, and mores of the people have come under scrutiny against Western ideals, such as gender equality, individual autonomy, feminism, sexual revolutions, and human rights. This juxtaposition has catalysed a gradual but profound transformation in martial dynamics and ethical considerations within Igbo society (Akah 2016; Ajakor and Ojukwu 2020), creating challenging dilemmas for Christian couples and communities as they navigate the intersection of traditional cultural norms, Christian ideals, and modernity.

Exploring these ethical dilemmas and how they are negotiated is crucial for comprehending contemporary challenges in marital relationships within the Igbo community. It also provides valuable insights into the transformations in the Igbo traditional marriage institutions. Though the impact of modernity on marriage institutions has been a topic of interest for scholars across disciplines, a comprehensive understanding of the ethical challenges arising from modernity in the context of Igbo Christian marriages, which considers both the sociocultural and religious dimensions that shape marital morality, is lacking. This study, therefore, examines the ethical dilemmas in Igbo Christian marriages from a socio-religious perspective. It explores the impact of Christian beliefs and modern ideas on Igbo marital cultural values and how Igbo Christian couples can navigate these challenges in their marital relationships in the context of evolving societal dynamics.

The study employed qualitative case studies and descriptive–analytical methods. Data were collected from participant observation and secondary documents and analysed using deductive and inductive approaches. The participant observation method enabled the researchers to immerse themselves in the daily activities of the study group, observing interactions and collecting data firsthand. This approach allowed for an in-depth understanding of group behaviours, practices, and interactions within their natural environment. The study was conducted in the urban and rural areas of the Igbo Christian Communities of Nsukka, Nkanu, and Eha-Amufu in Enugu State, Southeast Nigeria.

2. Historical Context and Cultural Identities of Igbo Christian Marriage

The Igbo people are one of the largest ethnic groups in Nigeria. They are predominantly located in the southeastern region of Nigeria, also known as Igboland. The area is between latitude 5 to 7 degrees North and longitude 6 to 8 degrees East. It is bound on the west by the Edo-speaking group, in the southwest by the Ijaw group, the Ibibio and Efik in the east, and the Idoma, Igala, and the Tiv groups of the Middle Belt in the north (Uchendu 1965). Though the historical origin of the people has been an issue of scholarly debate, Isichei (1976) observed that Igboland had been home to humans for at least 5000 years, with the first humans likely coming from northern areas, possibly from the Niger confluence. The people speak the Igbo language and are known for their rich cultural heritage and unique value system, customs, and traditions deeply rooted in their traditional religious beliefs and practices, which have evolved and adapted over time (Nwabude 2022; Mbiti 1969). Ugwu (2014) commenting on Leonard’s (1968) observation on Africans’ obstinate attachment to their religion noted that the Igbo people are very religious. It can be said of them, as it has been said of Hindus, “they eat religiously, drink religiously, and sin religiously”. Religion is deeply intermingled with the whole social system of the people, and it supplies the principle on which their lives are lived and behaviours adjudicated. “The Religion of these natives is their existence, and their existence is their religion” (p. 9).

Marriage holds significant cultural importance within Igbo society. It is a crucial milestone that delineates a transition from youth to adulthood. Scholars like Mahmud (2021) and Kalmijn (2004) highlight its vital role as a rite of passage, underscoring its centrality in the life trajectory of individuals from youth to adulthood. Consequently, as individuals grow into adulthood in Igbo society, marriage is presented to them as an indispensable obligation, with constant reminders from family and friends emphasising its societal importance, as the idea of celibacy finds no favour among the people, except for those who are Roman Catholics and particularly individuals called to holy orders. This provides an understanding of Uz’aka’s letter to her brother.

You ought to begin now to search for a girl to marry. I am worried by the remark you made to me several times before, to the effect that you might one day become a priest. We are no Irish people whose ambition in life seems to be able to trace as many bishops, priests, monks, reverend mothers, and sisters as is possible in the genealogical table. You must remember that among us, celibacy is an impossible prospect…

(Nzekwu 1974, p. 80)

Thus, marriage holds a prominent place within the Igbo social construct. It is at the focal point of their existence and an obligatory responsibility for every normal person. In alignment with other African cultures, marriage in Igbo society is primarily oriented towards procreation, essentially aimed at the continuation of the family lineage. Therefore, marriage transcends an individual personal choice, assuming the character of social duty (Baloyi 2014; Mbiti 1969; Twene 2019). This cultural imperative manifests in the belief that a marriage without children is incomplete (Mbiti 1969), often leading couples who are unable to reproduce to either adopt or pursue a second marriage. Furthermore, abstaining from marriage or remaining unmarried is deemed unconventional within Igbo societal values, eliciting societal disapproval. It is culturally unacceptable for an adult man or woman to live without a spouse, as such a choice is seen as a rejection of societal norms, resulting in social ostracism and labelling (Basden 2013; Anedo 2020).

Traditionally, marriage in Igbo society has been intrinsically entrenched within communalism, organised through familial networks. This structure, seen as a crucial component of social cohesion and familial bonds, serves as a foundation for the strong and enduring marital relationships in traditional Igbo society. According to Ekei (2002), “One of the greatest unifying factors among Igbo of various segments is a common notion of family, extended family, kindred and clan units as an extension of people with common ancestors” (p. 7). Igbo communalism, expressed in cohabitation and collaborative obligation-sharing, is represented in Asouzu’s philosophical concept of Ibuanyidanda, which exemplifies interdependency, interrelationships, collectivism, and mutual coexistence (Asouzu 2007). Ibuanyidanda is a living principle whose basic ideology is community identity. It produces and presents individuals as community-centred (Egwutuorah 2013), which encapsulates the essence of Igbo societal interaction, presenting Igbo marriage as complementarity of roles rather than mere compatibility, a prevalent reality of today’s marriage.

Igbo marriage showcases an enthralling interplay of gender roles and power dynamics conscientiously defined by society. These roles, which are not capricious or subject to individual whims or preferences, are modulated by well-defined cultural norms and value systems that prescribe specific expectations and behaviours within the marital context (Ebo 2022). In Igbo culture, family leadership is assigned to the man. Thus, the husbands are customarily seen as the heads of the households and serve as the family’s spokespersons in community affairs. They are responsible for providing for the family and making critical decisions that ensure its economic and social well-being (Ezenagu 2017). This is in line with the Christian teaching where the man is assigned the headship of the home and the responsibility of providing for his family (Eph. 5:23; 1 Tim 5: 8). Conversely, Igbo women wield significant influence in their marriages. They are entrusted with the critical tasks of family upkeep, resource management, and child-rearing. Significantly, Igbo women transcend these domestic roles to contribute to familial finances through their involvement in income-generating activities such as farming, trading, and craft-making, a practice that is highly esteemed in Igbo culture. Igbo society reveres their women for their procreative role, recognising them as the literal bearers of life and continuity (Chukwuma-Ali 2019; Obi-Nwosu 2021).

Though Igbo marriage ostensibly presents a patriarchal structure, Igbo women retain significant agency within the marital domain. They readily show deep reverence and submission to their spouse as the leaders of their households, yet they openly share thoughts and actively engage in family decision-making. For instance, despite the fact that the husband is traditionally seen as the breadwinner of the home, the wife plays a critical role in managing the household finances. She oversees budgeting, decides on daily expenditures, and even advises her husband on significant financial investments. This interaction fosters a dynamic of complementarity in marriage, where both spouses contribute their unique strengths, collaboratively building a strong and successful family. This concept aligns with the idea of Ibuanyidanda, which involves a nuanced interaction where neither party has absolute dominance; rather, both exercise power in different ways, working synergistically to ensure the success and well-being of their family.

3. The Transformation of Tradition: Christianity, Modernity, and Marriage in Igbo Society

Christianity and modernity have significantly influenced the Igbo people’s way of life, particularly impacting the institution of marriage and family life. With the advent of Christianity and its widespread adoption by the people, a unique form of religious expression emerged—one characterised by convergence and syncretism, wherein elements of both indigenous Igbo traditions and Christian beliefs and practices coalesce and interact (Marimbe 2024; Aluede and Ikhidero 2024). This intricate interplay between the people’s cultural heritage and Christian doctrine presents a distinct socio-religious context where Igbo Christian couples struggle to navigate the complexities of preserving their cultural identity while simultaneously adhering to Christian moral principles (Nwaogaidu 2020). Striking a delicate balance between these two value systems often becomes incredibly challenging in the face of modernity and shifting societal norms. It has influenced the decision-making processes and the moral frameworks within the family structure and significantly holds profound implications for the stability and sustainability of the marriage institution.

The forces of modernity characterised by westernisation, industrialisation, and urbanisation have precipitated changes in the structure and functionality of marriage in Igbo society as individuals migrate from rural areas to cities for employment and economic advancement (Adaki 2023; Ekwueme and Onah 2019). With increased mobility and cosmopolitanism, the Igbo marriage, traditionally defined by a strong sense of community and extensive kinship networks, has shifted from the traditional extended family system to a nuclear family structure, with greater emphasis on personal privacy. Individualism has become increasingly valued and promoted. This dynamic presents a formidable challenge in balancing personal autonomy and individual aspirations with the enduring expectations and obligations imposed by the extended family (Georgas et al. 2001; Ohazulike 2023). It has resulted in a notable decline in the functionality of the family unit, a reduction in its structural complexity, and an increasing detachment of its systems from their traditional roots.

The confluence of Christianity and modernity has profoundly altered the conventional gender roles and expectations within the Igbo marriage institutions. Access to education has empowered individuals, particularly women, broadening their career prospects and significantly impacting gender roles and power dynamics within Igbo Christian marriages (Abidogun 2007; Akanle et al. 2016; Ohia and Nzewi 2016). Although women have historically played substantial roles in the workforce within traditional Igbo society, where most of their work is within the home environment, urbanisation and enlightenment have brought a notable increase in the number of women seeking employment outside their homes, thereby leading to the neglect of the home front, especially the training of children and home management. The traditional duties of a wife as a mother in the home are now left in the hands of house help and nannies—a new phenomenon in Igbo society.

In traditional Igbo society, women’s education was believed to end in the kitchen, but that narrative has changed. Today, the aspirations for personal fulfilment, self-realisation, and the pursuit of professional goals, along with the rise in women’s educational achievement, have heightened the participation of women in economic activities outside their homes. This shift has disrupted the established gender roles, prompting a reassessment of power dynamics within marital relationships (Health and Jayachandran 2017; Lwamba et al. 2022). Women’s economic autonomy and independence have challenged the traditional notions of male authority, necessitating renegotiation concerning decision-making, domestic duties, and power distribution within the marital unit (Rubio-Marín 2015; Kritz and Makinwa-Adebusoye 1999). A case in hand is that of Chiamaka, a wife and mother of two, who secured a position with a bank manager, which hardly gives her time for herself. Though the career success provided her with financial independence and the ability to contribute significantly to her family’s income, it has also profoundly disrupted her traditional gender role within her marriage. Her husband, who also works but in a less demanding job at an elementary school, now handles most of the household responsibilities and child-rearing duties. This reassessment of the role is necessary to accommodate his wife’s career demands. This shift in expectation has created tension in most marriages as couples negotiate a balance between traditional gender roles and pursuing individual rights and ambitions in light of evolving societal expectations.

Additionally, marriage in Igbo society was not a union of freely choosing individuals but an alliance of family groups. It was a pact woven between families, where the emotional relationship between a husband and wife is often attenuated and subordinated to the economic and political interest of the extended kin (Madukwe and Madukwe 2010). Thus, families often made marital decisions for intended couples; some even made them long before the individuals were born, considering social status, wealth distribution, and the preservation of family honour. For instance, if one family had admirable positive traits, another family could suggest or wish that they have a daughter or son who could be married to their offspring. The choice of potential partners is followed by betrothal, culminating in the payment of the bride price—a custom of presenting a gift to the bride’s people—practised all over Africa to varying degrees (Mbiti 1969, p. 140). It is usually made by the bridegroom’s people to give to those of the bride as a token of gratitude for their role in raising the bride. It is highly esteemed in patrilinear African society because it is understood to establish fellowship between the two families involved and validate or formalise a marriage. In fact, in Igbo culture, marriage is not recognised without it. This Igbo communal life practice presents a significant challenge to marriage relationships, as two individuals who are not compatible are often forced into a union.

However, Christianity and modernity have set a new tone on this. They emphasised the primacy of individual choice and romantic love. Consequently, it is not uncommon these days for marriages to be contracted without familial involvement or explicit seeking of parental consent (Atado 1988). The culture of payment of bride price and traditional wine carrying, which legalised and typified the contraction of marriage, is gradually being eroded (Ademiluka 2021). Emphasis is now placed on church weddings and the approval of the church marriage committees. In some instances, parents of the intending couples are kept in the dark about the impending marriage of their children until after the investigation (seeking the face of the lord) of the marriage committee. Christianity brought a new set of ideas and values that challenged traditional stances in Igbo marriage. Navigating this intricate dynamic poses challenges in contemporary times.

4. Ethical Dilemmas in the Igbo Christian Marriage in Modern Times

In today’s Igbo society, Christian marriages face a complex tapestry of ethical issues arising from traditional values, cultural expectations, and religious beliefs. Understanding these dynamics is crucial to appreciating the ethical complexities modernity brings to the Igbo marriage institution and the necessity for couples to negotiate and adapt to the evolving landscape. Some of the prominent ethical dilemmas faced by Igbo Christian couples in today’s society are outlined below.

4.1. Balancing Traditional Roles with the Modern Concept of Equality

One significant ethical dilemma in contemporary Igbo Christian marriages is the strain between traditional gender roles and the modern notion of equality. Igbo traditional society has well-defined roles for men and women within the family system, typically determined by patriarchal norms. Men are leaders of their families, the primary providers and decision-makers of the family. Women are responsible for caregiving, nurturing, and household maintenance (Ojiakor et al. 2023; Baloyi 2022; Oluwagbemi-Jacob and Uduma 2018). These roles are firmly ingrained within cultural practices and are often reinforced by religious teachings that emphasise male headship within the family (Kalu 1991). However, contemporary notions of gender equality, influenced by Western ideals, educational advancement, and increased participation of women in the workforce, have challenged these traditional roles, advocating for a more egalitarian approach where responsibility and decision-making are shared equally between partners (Bermúdez Figueroa et al. 2023; Stewartz et al. 2021). Therefore, some Igbo Christian marriages today are strained by the challenge of reconciling traditional roles with the aspiration to embrace modern ideas that advocate equality and mutual respect.

This dilemma is apparent in different areas of marital life, including managing family funds, making key family decisions, assigning household tasks, child-rearing methods, and career-related expectations. For instance, a husband may have conflicts of interest in endorsing his wife’s career choice if it strays from traditional gender roles that prioritise women’s involvement in household responsibilities. Conversely, a wife may face difficulties managing her career goals with familial expectations that prioritise her role as a wife and mother above anything else. This conflict highlights the intricate difficulties Igbo Christian couples face as they attempt to navigate and reconcile ancient cultural conventions with emerging contemporary values.

4.2. Cultural Practices vs. Religious Teachings

The intersection between cultural practices and religious teachings creates an ethical dilemma within Igbo Christian marriages. Igbo society possesses rich cultural heritages that have been handed down from generation to generation. These cultural elements, deeply intertwined with the people’s identity, coexist with imported religious belief systems of Christianity and Islam and play a significant role in the daily conduct of the people’s lives (Udechukwu 2017; Agbiji and Swart 2015). The intersection between the traditional cultural practices of the people and the imported religious belief system of Christianity creates a difficult ethical terrain within Igbo Christian marriage, where couples often find themselves torn between honouring their cultural heritage or adhering to the religious principles they profess. Igbo Christian couples have been thrown into a moral conflict as to whether or not to participate in traditional ceremonies that may involve non-Christian practices like a libation, ancestral veneration, or certain traditional rituals or festivals that hold no Christian significance or values (Uchendu 2023; Anizoba and Aande 2021).

The Christian couples in today’s Igbo society are challenged to choose what is culturally acceptable, what aligns with their religious convictions, and how to reconcile the differences between their cultural norms and expectations and their adopted religious doctrine and convictions. For instance, issues related to polygamy, inheritance rights, and family obligations often create ethical dilemmas, especially when traditional customs clash with Christian doctrines such as monogamy, equal treatment of spouses, and prioritising spiritual values over material wealth (Okeke et al. 2017; Baloyi 2014; Udoh et al. 2019), and couples struggle to find a harmonious balance that respects their cultural identity while staying true to their religious convictions.

4.3. Sexual Ethics and Marital Relationships

Issues of sexuality and intimate relationships present unique ethical complexities for Igbo Christian marriages. These dilemmas arise from the disparate expectations and norms between traditional Igbo culture, Christian teachings, and modern ideas on issues of sexuality, fidelity, intimacy, sexual health, and reproductive rights. In traditional Igbo culture, discussions about sexuality are often private and subject to strict social norms (Alabi 2023). Sex is principally about procreation for the continuation of family lineage. Thus, premarital chastity and marital fidelity are highly valued (Navarro-Prado et al. 2023; Ojo 2005). However, these traditional views sometimes hinder open communication between couples about their sexual needs and preferences, which is essential for a healthy, intimate relationship. Further complicating these issues are Christian teachings, which posit a specific moral framework for sexual behaviour. Christianity restricts sexual activity within the confines of marriage and typically underscores the importance of chastity, monogamy and marital fidelity (Klein 2024; Jimenez 2024). Additionally, certain Christian doctrines promote a more conservative approach to sexuality, including restrictions on the use of contraceptives and other perspectives on permissible sexual practices within a marriage in the Igbo culture.

The disparities among Igbo cultural beliefs, Christian teachings, and modern perspectives on sexual health and marriage present complex ethical issues for Igbo Christian couples. For example, the use of contraceptives might be seen as a pragmatic and conscientious decision for family planning, yet it contradicts some religious teachings that disapprove of such methods (Srikanthan and Reid 2008). This dissonance between modern ideas of birth control and the religious belief that children are blessings from God can lead to ethical dilemmas for couples seeking to reconcile their faith with responsible parenthood. Similarly, traditional taboos or stigmas related to sexual health and infertility can clash with modern medical interventions and ethical principles of informed consent and confidentiality, thereby creating challenges in accessing appropriate healthcare, assisted reproductive technologies, and managing open communication within marriage. Additionally, the inclusion of LGBTQ+ rights and evolving perspectives on sexual orientation and gender identity further complicate this ethical landscape (Olaogun 2024). These modern ideas challenge Igbo Christian communities’ cultural and religious convictions, forcing couples to grapple with issues of acceptance, social justice, and inclusivity within their marriage and broader societal contexts. Reconciling these discordant views, in the light of modern understandings of sexual health and intimacy, presents a significant ethical challenge for Igbo Christian couples.

4.4. Economic Pressures and Materialism

Economic realities and materialism present another layer of ethical dilemmas for Igbo Christian couples, reshaping traditional values and marital expectations. One significant area of interest is the escalating cost of traditional Igbo marriage rites (Nwabude 2022). The bride price and associated ceremony expenses, originally intended to honour cultural practices, have become a financial burden for many couples and families. Fuelled by societal expectations and social media portrayals, the desire for luxurious marriage ceremonies often leads to unrealistic demands, particularly from the bride (Umeodinka and Okoye 2016; Emmers-Sommer 2023). This has resulted in couples entering marriage with significant debt, placing a strain on the relationships from the outset. Due to these financial constraints, couples sometimes cohabitate or start a family before fulfilling all traditional requirements (Addo 2014; Lichter 2012; Foran et al. 2022). The commercialisation of traditional marriage rites has overshadowed their cultural and spiritual significance, potentially reducing marriage to a transactional arrangement rather than a sacred union (Mwale and Chita 2021).

Furthermore, the clash between traditional communal values and modern individualism exacerbates these dilemmas. Historically, Igbo marriages emphasised communal living arrangements, characterised by mutual support and shared resources. However, the advent of modern capitalism and its concomitant materialism have profoundly altered these dynamics (Nwoko 2020). The prioritisation of financial security and individual success has created immense stress for Christian couples, leading to tension between worldly aspirations and spiritual fulfilment. The prevalent economic realities have also necessitated a shift towards a nuclear family structure, reducing the influence and support of extended family networks (Alabi and Olonade 2022; Sear 2021). This has led to feelings of isolation and a lack of accountability, potentially making couples more susceptible to drifting apart or engaging in unethical behaviour without familial oversight.

4.5. Interdenominational Marriages and Religious Tolerance

In a religiously diverse nation like Nigeria, interdenominational marriage, like interfaith marriage, presents a substantial ethical dilemma for Igbo Christian couples (Layefa and Ezenagu 2023). These dilemmas arise from various cultural, religious, and doctrinal differences that challenge the harmony and unity of such unions. In instances where Igbo Christians marry individuals from other faiths, there have always been concerns about religious tolerance, acceptance, and how to negotiate religious identity within the union (Ibenwa 2014). Traditionally, interfaith or interdenominational marriage often involved post-marital conversion for the brides; however, in modern times, Igbo Christian couples often choose to maintain separate faiths while still sharing their marital lives, with each secretly praying for the religious conversion of their partner even when they have mutually agreed not to do so. This highlights the religious bricolage prevalent in contemporary Igbo society.

Interdenominational marriage presents unique tests for couples as they navigate the intersection of different religious doctrines, practices, and creeds (Uhlich et al. 2022). These issues are particularly pronounced in the Igbo socio-cultural milieu, where denominational affiliation and allegiance hold significant weight. Couples face potential conflict and moral quandary on issues like family denominational affiliation, children’s religious upbringing in a mixed-faith environment, participation in religious activities, and how to foster mutual respect and understanding for different religious traditions within the family unit (Sappor 2018; Smith 2021; Arweck 2022). While interdenominational marriage is becoming increasingly prominent among Igbo Christians, intending couples often encounter strong resistance from both family and religious leaders. Some are rejected by family and church members for marrying someone from another denomination. For some others, there is substantial pressure to convert to maintain familial and religious harmony; however, some may choose to defy such influence.

5. Negotiating Moral Dilemmas in Contemporary Igbo Christian Marriages

Ethical dilemmas in Igbo Christian marriages in present-day society deal with the complex intersectionality among cultural norms, Christian beliefs, and modern ideas. Within this intricate framework, couples are compelled to navigate challenging situations that require thoughtful consideration of moral, social, and spiritual stances. Here are some of the ways this can be done:

• Effective and open communication is crucial in resolving ethical dilemmas in contemporary Igbo Christian marriages. Thus, couples should engage in dialogic communication, characterised by honesty, respect, and active listening. This ensures a milieu of trust and understanding, allowing them to explore each other’s perspectives and concerns. Through a discourse on their religious beliefs, moral principles, and preferred approaches to family life, couples can identify areas of conflict and devise means of resolution that are consistent with their shared beliefs and values. Studies have shown that communication patterns in marital relationships significantly impact couples’ ability to navigate moral dilemmas (Johnson et al. 2022; Carlson et al. 2020). Therefore, effective communication can facilitate the reconciliation of differences between cultural and religious belief systems and the pressures of modern life, allowing couples to navigate ethical dilemmas. Studies on couple communication (Elom et al. 2018; Awosan et al. 2023) found that open communication was associated with higher marital satisfaction and effective conflict resolution. This suggests that Igbo Christian couples who prioritise open and honest communication are better equipped to navigate the ethical dilemma presented by the clash of cultural identities and modernity.
• Negotiating moral dilemmas within Igbo Christian marriages also requires couples to be open to cultural adaptation while staying true to their core values. As modernity brings new ideas and practices, couples must evaluate the potential impact on their marriage and make conscious choices about which aspects to adopt or modify. By embracing cultural flexibility, couples can effectively navigate the intricacies of moral dilemmas and have a harmonious equilibrium that upholds their religion and cultural heritage while embracing the opportunities of the modern world. This process fosters a sense of agency, allowing the couple to define their unique marital identity within the evolving socio-cultural context. Pateraki and Roussi (2012) examined the role of cultural adaptation in marital satisfaction among Igbo Christian couples. The study found a positive correlation between cultural flexibility and higher marital satisfaction. Couples who embraced cultural adaptation and were willing to adjust certain aspects of their traditional practices while holding firm to their core religious values reported higher marital satisfaction.
• External support systems are viable tools for couples to navigate ethical dilemmas. Thus, family members, religious leaders, and counsellors can offer couples valuable guidance, care and supportive environments that can help them navigate the moral complexities and strengthen their family bond (Wimberly 1997). Additionally, marriage enrichment programs, workshops, and seminars are veritable external support systems where couples can learn from others who have faced similar challenges and gain practical skills to strengthen their marital bond. These programs equip couples with practical skills and insightful strategies necessary for coping with and navigating the moral challenges of present-day marriages. A study by Ogungbola and Akomolafe (2019) on the impact of marriage enrichment programs on marital satisfaction among Igbo Christian couples demonstrated that participation in such programs was associated with higher levels of marital satisfaction, improved communication, and effective conflict resolution.

6. Conclusions

Marriage in Igbo society is firmly entrenched in cultural and ethical principles. However, new perspectives have been introduced into the system, owing to the influence of Christianity and modern ideals. The intersection of modernity, traditional values, and Christian faith creates ethical dilemmas for Igbo Christian couples, particularly as they navigate the complexities of their relationships within the boundaries of their cultural identities and modern ideas. Resolving these difficulties requires a delicate balance between upholding Igbo cultural traditions and embracing Christian religious values and ever-changing societal ideas through effective communication, cultural adaptability, and external support systems. Successful navigation of these intricacies results in feelings of inclusion, reinforcing familial bonds and increasing personal fulfilment. Conversely, conflict and challenges in this negotiation process can result in tension, stress, and potential strain on the marital relationship.