Great Uzuakoli annual Okonko fraternity carnival begins in grand style!

Great Uzuakoli annual Okonko fraternity carnival begins in grand style!

It’s been a beehive of cultural carnival in Uzuakoli Ancient Kingdom, Bende local government area of Abia State, Nigeria.

The biannual okonko fraternity carnival is one of the cultural heritage of the popular town, which is home to other tourist attractions like the cool/hot natural stream, Amamba leopard towers, the famous Methodist college Uzuakoli and the vintage leprosy centre Uzuakoli among other landmarks.

Uzuakoli, once a slave trading post, was among the early recipients of Christianity in Igboland, hosting the famous Methodist Boys College. Ravished by Christianity and westernization, the traditional heroes are almost forgotten. These surviving rituals, songs, and nsibidi dances and signals are what make the Uzuakoli version of the traditional Igbo Okonko fraternity unique – attracting foreign and local spectators every two years.

These were among the Igbo people Olaudah Equiano, in the 18th Century, celebrated as “a nation of dancers, musicians, and poets. Thus every great event, such as a triumphant return from battle, or other cause of public rejoicing is celebrated with public dances, which are accompanied with songs and music suited to the occasion.

A scion of one of the founders of Uzuakoli, his forebears were reputed to be in the slave business, along with some Aro merchants. Vanguard Arts was shown the slave routes around the town, which passes through the Methodist College to Ozuitem, down to far away warriors’ land of Abam and Arochukwu, reputedly, the slave headquarters of Africa then. It told of the sacred areas of Uzuakoli, its historical and revered places, its personalities , history of origin, honour and rich cultural heritage.

Introduction

Festival is an occasion for celebrating especially a day or time of

religious or cultural significance that recurs at regular intervals. It is a

time people do something they normally do not; they abstain from

something they normally do; they carry to the extreme behaviours that are

usually regulated by measure; they invert patterns of daily social life.

Reversal, intensification, trespassing and abstinence are the four cardinal

points of festival behaviour. There are many festivals in Nigeria, some

of which date to the period before the arrival of the major religions in this

ethnically and culturally diverse society (museum collections 2013). The

main Muslim and Christian festivals are often celebrated in ways that are

unique to Nigeria or to the people of a particular society [2]. The

Nigerian Tourism Development Corporation has been working with the

state to upgrade the traditional Nigeria festival, which may become

important sources of tourism revenue [3]. Among the Igbos of Nigeria,

there is a wealth of cultural heritage manifested in ceremonies and

festivals. Social phenomenon like marriage, birth, farming, harvest,

victory and many other social institutions are celebrated. These cultural

activities contain the germs of rich poetry and prose, excellent music and

lively drama which have not been raised far above their traditional level

although present day scholars – Sociologist, Anthropologist and Literary

researchers are showing sufficient interest.  Some of these works will

be examined in relation to definition, function and structure. Ezeala noted

that festivals are very popular and recurrent events in traditional African

life. He summed it up by defining festivals as: Any special occasion,

observance or celebration which may be religious or secular in nature and

which is generally marked by merry-making, performance of music and

the like. Festivals, according to Nwocha can in most cases be said

to be a good measure of the intensity of the religious consciousness and

cultural richness of a people. He further stated that feasts are the external

manifestation of religion itself in every culture and they very often

include sacrifice as a prominent part of their ritual.

From these definitions, it is clear that festival is a celebration, a feast, a

season of musical or other performance which involves joyfulness and

merry making. The masquerade on the other hand plays a very significant

role in the history and culture of communities in Nigeria. Though back

ground origin of masquerade may differ, their overall role like traditional

dances can be classified into categories. For instance, there are

masquerades whose major role may be pure entertainment, ceremonial,

rituals or a combination of some or all of these.

Masquerades are much more than mere entertainment. It is a vehicle for

religious activities, social and political control.

Ezeala stated that the Igbo masking societies serve many other

functions. According to him, they help to stabilize Igbo society and

culture by presenting hereditary rights, regulating conducts and

entertaining the people. It is also a training ground for both youths and

adults. Above all, it provides a bond of union that transcends kinship not

only within the community but also between it and others in which mask

exists. He summed it up by noting that Igbo masks perform major socio-

political functions in times of stress whim apparently all else has failed. Nwocha stated that masquerades in Igbo culture serve various

purposes in different occasions such as Christmas and Easter

celebrations. They also serve useful purposes during burial ceremonies

and religious functions. According to him, it is the most used

entertainment media whenever a member dies. Similarly Nwocha

noted that the masquerade performs an incredibly large number of

functions and plays a vast number of roles in the life and thought of our

communities. Ezeala and Nwocha supported the above idea by

stating that masquerades are used as agents of social control and as

symbol of authority.

On the other hand festival period in general are times of peace. It is a

time when quarrels and other differences are settled. The period of

festivals as emphasized are periods when all conflicts and

disputes must be abandoned for the sake of ceremonial co-operation.

Ezeala noted that festivals encourage friendship which is expressed in

communal eating and drinking. It is a time for exchange of gifts and

settlement of dispute. Festivals give people the opportunity to

establish extended relationship which bears with it the reciprocal bonds

of social interaction. According to Ezeala the rituals involved in

festivals helps to rejuvenate the society as a whole. It provides occasions

for peace-making, renewal of friendships and covenant relationships, get-

together and merry-making. He further stated that rituals, celebrations

and festivals occupy a position of signal importance in the traditional

African societies. Based on the fore going, the documentary seeks to

examine the social, political, economical and religious significance of

Ekpe confraternity in Uzuakoli Ancient Kingdom of Abia State. The study

will equally examine the effect of modernization on these festivals. It is

also worthy to note the Ekpe which is discussed in this paper has nothing

in connection with the famous Ekpe cult of Akwa Ibom and Cross Rivers

States of Nigeria. Amankulo made this clear distinction by stating that

„Ekpe‟ (tone marked low low) should not be confused with Ekpe (tone

marked high low) the later is a secrete cult which is exclusive to men.

The Ekpe cult is equally popular among the Efik and Anang of Nigeria.

But Ekpe enjoys communal patronage and participation on which women

and children form part of the choric force. He also stated that the Ekpe

festival, an action packed festival full of songs and dances is one of such

cultural event needs a deeper investigation of which would reveal its

great significance such as religious rituals, potentials, dance and

drama.

Objectives of the documentary

The following are the specific objectives of the documentary

1. To identify the social significate of Ekpe and Ikoro festival

2. To examine the political significance of Ekpe and Ikoro festival

3. To examine the economic significance of Ekpe and Ikoro festivals

4. To identify the religious significance of Ekpe and Ikoro

5. To examine the extent to which Ekpe and Ikoro festival had been

affected by agents of change.

6. To suggest possible ways of improvifng the status and relevance of

Ekpe and Ikoro festivals in Uzuakoli.

Significance of the Study

Theoretically this study will provide current reference to the study of

festivals. This is because in recent times scholars have not written much on festivals. It will also be relevant in the area of ethnography and

cultural anthropology.