DISCUSSION

Nwosu, History of Ekwe promotes micro Igbo festivals and relates it to Ekwe festivals which he writes that In Ekwe, Ekeleke and Oghu, to mention but a few that have direct cultural value to Ekwe indigenes are prominent among our people. The above named festivals symbolize harvesting period in Ekweand marks the beginning of ‘Iriji’ (YAM FESTIVAL) which extends up to the middle of August every twelve calendar months. During the period, people related through affined marriages, friends and the likes were usually invited and were heavily entertained. This style of care and hospitality is common among Ekwe people and her neighbors and extended inter marriages helped to rekindle reciprocity and enhance contact as it was in the past.

Ekwe presents with two major cultural festivals namely. Ekeleke and Oghu.Aside from the two principle festivals. Golden Jubilee coronation of HRH Eze Emmanuel Anyakudo 2009, in his brochure page 25 identifies that Ekwe also celebrates such other festivals as Okorosha, Mmanwu,(Masquerade) Nwekpe, Ogbalamma, Nwosukororo, Alaja. Ekeleke, Emume or Ihu-Ihe(New Yam Festival) and Oghu²⁷ share identical significance in the Trado-cultural life of Ekwe people. Both festivals are used to signify special season (Harvesting time) especially yam festival.

EKELEKE:

The Ekeleke festival is an age-long traditional dance. It is a period set aside by some elders of given villages of Ekwe, for relaxation after planting season. The Ekeleke festival is usually celebrated in the month of July and introduced with the traditional ceremony of “Ito Nkwa” same as in it’s sister festival “Oghu”. The festival extends up to August every year. It is important to separate Okorosha from Ekeleke and Oghu because of variations in times of celebration and significance to the people of Ekwe. Ekeleke and Oghu are celebrated at the end of planting season and used to usher in harvesting season, while Okorosha is celebrated during Christmas time. Very many years ago, the people of Umudibi Ekwe, very well known for hard work and farming also travelled far afield in quest of daily bread. They went up to far away Ugwuta, Egbema, Ohaji, Ikwere just a few to mention, in quest of labour and means of subsistence. They embarked mainly on non-mechanized local agriculture with rudimentary tools. It was during one of their long treks that they saw Ekeleke cultural dance in Nnebukwu Nkwesi in the current Ugwuta local government area of Imo state, Nigeria. The long trek by Umudibi peoplewas led by Late Njepu Udechukwu from Umuezeofo Umudibi Ekwe. He was later joined by his other kinsmen from umuoka, umudibi Ekwe, who found link with Njepu and Joined him in the long journey in quest of means of subsistence.

It was during this period that Umuoka people (Njepu’s Kinsmen) who joined him later in the exploration of farming business saw and watched Ekeleke dance and liked it. They watched with keen interest with the result that when they returned home to Ekwe, they told their story to their people and advanced their impression to their elders. They explained how vibrant and wonderful the festival and dance were. Their elders found interest and shared the information with their

neighbor, Umuilem Abali. This was a time when Umuilem Abali and Umuoka had very good relationship and understanding.

On receipt of such moving information, the elders of both villages rallied together and sponsored an emissary to Nnebukwu, to go and watch the festival dance and report back to the elders. The assignment was carried out feedback with a fantastic and unanimously endorsed by both village (Umuoka and Umuilem Abali). The elders approved and empowered the young travellers to learn the dance from the people of Nnebukwu and bring it home for practice. That is the beginning of the introduction of Ekeleke dance festival to Ekwe people. As the learning process progressed, the choice for a leader became necessary, as Ekeleke in line with Nnebukwu tradition, has a leader, usually called (Onyeisi Ekeleke). Both villages (Umuoka Umuilem) agreed to appoint a leader.

The first appointed leader was Ihemhurusorom Udorie from Umuilem Abali. The learning programme continued under the directives and supervision of Umuchukwu people who came all the way from Nnebukwu. Nkwesi to coach and property introduce the ethics (do’s and don’ts) of Ekeleke tradition to our people. The common playground for the learning and Practicewas in front of Amadioha’s premises and that served as the first place where Ekeleke dance was watched by Umudibi community. It was later nicknamed “Ekeleke Nwututu”. A beacon signifying the import of Ekeleke to Umudibi Ekwe was planted on the same playground.

At the end of the learning period, a central place for the first public entertainment was Udorie’s forecourt. Umuoka and Umuilem continued to celebrate Ekeleke jointly for about 2-3 years. The dance improved yearly and helped to strengthen the culture of the people, as it served not only as social entertainment, but double as agent of social control. The rules were highly regarded and

respected, especially the night masquerade called “AWURU”. It is important to state that Ekeleke came first and later on followed the night masquerade “Awuru”.

Njepu Udechukwu of Umuezeofor Umudibi Ekwe was the first to see Ekeleke in Nnebukwu, but minimized the value. When he took with him his kinsmen to the expeditiory journey to Nnebukwu for means of subsistence, his kinsmen saw Ekeleke dance festival and embraced it and finally took it home. Ekeleke came with laws that must be observed by the people including visitors. Njepu who was served by his kinsmen, whom he introduced to the route to Nnebukwu unfortunately was returning from a journey on the night when Ekeleke night masquerade was performing and unknowingly for him, he ran into the cult of “Awuru Ekeleke” and was held and asked to pay fine for infringement.

Some of the elders from the two villages (Umuoka and Umuilem) raised objection and gave rationale for so doing. They highlighted the fact that it was Njepu who introduced them to the route to Nnebukwu and who also doubled as ‘Master’ to the people he took with him to Nnebukwu for trade and farming and therefore should not be fined. But they rather collectively agreed to invite Njepu to be initiated into Ekeleke. Njepu found this exciting and accepted the offer. He then went home to his people (Uumezeofo) and informed them of his predicaments and the option given. His people were keen and encouraged Njepu to take them to the initiation. They all went with him on the day stipulated and Umuezeofor, as a whole were introduced and subsequently initiated into Ekeleke. Umuezeofor then became the third initiates into Ekeleke culturein Ekwe.

The second village to be initiated was Obara. Obara was led by one Mr Ngaodurubie. From this moment few other villages of Ekwe followed. Ekeleke is usually celebrated in the month of July,

through to mid August yearly. It is used to mark the yam festival and the same applies to Oghu festival.

These festivals have a distinctive value which helps to maintain law and order within the local communities. Whereas Oghu kicks off onEke Ukwu market day and terminates on the last ‘Orie’

Nta market day, Ekeleke starts on the first Eke Ukwu market day and terminates after eight Eke market days precisely on Eke Nta market day. Before the entrance of Umuezeofor, Umuoka and Umuilem shared the eight market days. The first three Eke market days were performed by Umuilem and the last four by Umuoka. The final Eke nta was celebrated jointly by Umuoka and Umuilem on the Umuoka playground; there the season finally comes to an end.

When at last Umuezeofor became initiated, the number of initiates increased to four kindreds.

Therefore, the Eke market market days had to be shared to accommodate the new initiates. The Eke market days were therefore, distributed in the following order:

The first Eke Ukwu and three subsequent Eke Ukwu market days belonged to Umuoka, Umuilem/Obara while Umuezeofor had three Eke Nta market days. The fourth and final Eke nta market day goes back to Umuoka, where Ekeleke festival ends for the year via the process populary known as Ekeleke ‘Igbu Agu’ (Ekeleke kills lion).

The reason behind the choice of Umuoka playground as the final ground for Ekeleke ‘Igbu Agu’

is because of the fact that Umuoka brought Ekeleke to Ekwe and because of the cultural principles, ethics and values and Umuoka being the first initiates of Ekeleke cultural dance and festival, the procedure demands that Umuoka also has the responsibility to return yearly proceeds of Ekeleke to Umuchukwu/Nnebukwu/Nkwesi.

Among other things in the Ekeleke festival include variety of masquerades such as those seen throughout the festive period and those seen only once and only on the last day of the festival.

These are masquerades such as Egwudo, Ududu, Nwaonyedibia, Agu and Ekeleke na-egbu Agu popularly known as ‘ARO’. Of the listed masquerades above, the nwaonyedibia, and Aro appear once every year and produced by Umuoka on the last day of Ekeleke festival, while the Agu is produced by Umuilem on the same day just to mark the end of season.

The appearance of these special masquerades is heralded with a heavy cannon shot which serves as a warning for the fearful reception of the Agu(lion) (The lion Killer)for the final encounter.

On the very last day of the festival, the Aro is the only designated Ekeleke that wore a yellow palm frond, indication ‘the designated lion hunter’. The Aro releases a big bag from a native dane-gun thus signifying the end of the festival period. People who die during the period of the festival are usually buried quietly and kept silent until the festival is over. Deaths during the festival are usually presumed to be ominous and therefore down-played. The people of Ekwe use Ekeleke and Oghu festivals to mark yam festival and this is traditionally holy period of happiness and joy, when families and in-laws reunite, friends and extended families come together: therefore, deaths in families during this period are abhorred.

When the festival comes to an end, a day is set aside for trial of those who violated the rules and regulations of Ekeleke. It is important to remember that Ekeleke and Oghu period is a holy period and must be kept holy in accordance with the Ekwe traditional/customary laws. During the eight market days of celebration of Ekeleke and the Ahiajoku festival popularly known today as ‘Yam Festival’, No fighting, no quarrelling amongst neighbours, no man must be seen raising his hand on his wife and no woman must be seen quarrelling with her husband and or neighbours

no matter the situation. The total surrounding must be cleaned and swept daily. No other form of music is allowed with the exception of Ekeleke and news from the radio.

During the night times when ‘Awuru’the night masquerade is performing, lights are usually put off. Anyone found with lights on, except where there is a new born baby or where someone is critically ill, will be deemed to have violated the rules and regulations. Nobody (both men and women) comes out during the night, except members of the ‘Awuru’ and Ekeleke Leaders (Ndisi Ekeleke), who are qualified, as not all Ndisi Ekeleke are qualified to see ‘Awuru’. Those found wanting are fined and at the end of the festival, they are summoned to appear before the adjudicating panel. At the end of the trials, Umuoka sends annual returns to Umuchukwu/Nnebukwu/Nkwesi. These are the basic facts about Ekeleke festival in Ekwe.

Ekeleke festival has since changed in many ways from the concept of origin to current times both in sound and dancing. It also experienced some hiccips in the mid 1970’s where issues of seniority were used as a benchmark to determine which village dances and when. A typical example is drawn from the Elugwu vs. Umuoka saga.

Elugwu was the last to be initiated into Ekeleke, but when the six kindreds of Umudibi came together and agreed to have Ekeleke celebrated jointly in a common playground called “Onuihe Ogwugwu” This sparked off some negative arguments, as Elugwu, who was initiated later on into the Ekeleke festival, demanded to dance first before Umuoka on the grounds that they are by birth senior to Umuoka. They forgot that a man cannot be denied his achievements because of age. Nze Onyemoha was highly embittered and thus sued Elugwu on why they should come first before Umuoka in the order of Ekeleke seniority. He further hinted that if seniority was the benchmark, then Umuezefor, the first son of Dibi, should have celebrated first before Umuilem.

This argument dragged for long and brought about segregation among the villages. It defeated

the aim of celebrating together on a common playground. For the past two and half decades, Ekeleke festival has experienced Umuobia pulling out of Umuezeofor and now celebrating on their own playground.

The episode involving Elugwu challenging Umuoka over the order of celebration brought about a temporary end to there joint celebration of Igbuagu on the Umuoka playground and that lasted for about a decade and half. During that period, all Umudibi kindreds conducted their “Igbu agu”

independent of each other. However, that has not in any way undermined or minimized the value and significance of Ekeleke dance as a symbol of yam festival celebration(Chinedu Nwosu in his book- History of Ekwe,Narrated by Ugba Nwaigirigi 1984 pg 126). Today, the joint celebration of “Igbu agu” on the Umuoka play ground as it was in the beginning has returned to what it used to be and thus rekindled the beauty of Ekeleke culture. Unity is strength and with unity, events tends move on better and that’s worth common sense appears to have achieved for the Ekeleke culture.

The picture of Ekeleke

OGHU:

It is important to look at Oghu and Okorosha festivals in Ekwe, in as much detail as possible bearing in mind the limitations due to inadequate information. Just as stated earlier, there is very scanty evidence about Oghu festival celebration in Ekwe, due to high level of restrictions.

However, Oghu festival is a period set aside by some elders of given villages of Ekwe, for relaxation after planting season. The Oghu festival is usually celebrated in the month of June and introduced with the traditional ceremony “Ito nkwa” same as in its sister festival “Ekeleke”. The festival extends up to August every year.

The “Ito Nkwa” ceremony announces the commencement of Oghu season. Throughout the slated period of Oghu season all quarreling, fighting and litigation are prohibited and anyone who commits any of the offences will be subjected to heavy fine. Any husband who beats his wife or any man or woman who fights during this period attracts heavy sanction. Therefore the Oghu traditional season, just as the Ekeleke culture, is regarded as the period of sanctity and peace.

The Oghu dancing ceremony begins about sixteen days after “ito nkwa” ceremony,ushered in by Oghu Vigil on Eke Day/Night, by the night parade of what is referred to as “Nwa ohu uzo” from house to house. No woman should come out during the night parade of ‘Nwa Ohu Uzo’. Just like the Ekeleke counterpart, the Oghu festival period is regarded as a special period of traditional social interaction-because, on the Oghu vigil night and the eventual Oghu festival day, people invite their friends, in-laws and well wishers from far and wife to come and enjoy the Oghu festival with them.

Throughout the period of Oghu season, visible are various kinds of masquerades, popularly known as ‘Egudo’. They various names such as ‘Anana, Ebeleajuogu, Uwa-awuike. These masquerades usually come out for public entertainment on Eke market days. They were also used as a special force in recovering fines accruing from sanctions on defaulting members of the community during the festival period.

Young people usually walk about from one village to another to see the masquerades or seek refuge in the nearby compounds or any elderly man, to avoid being flogged by the masquerades.

This kind of cat and mouse race formed major part of the fun and the youths enjoyed the chase and run character of the masquerades culture. All these special characteristics of the Ekeleke and Oghu festivals make the period very interesting and that makes people think going home from urban city back to the village for social interaction and celebration of yam festival. While the end of Ekeleke is marked by ‘Ekeleke Igbu Agu’, the Oghu festival ends with ‘Ikwo Okorosha’ in the early morning of ‘Orie’ market day.

The ‘Nwaonyeure’ masquerades are usually very approachable and entertaining. Very often, the Nwaonyeure masquerades move from place to place or from house to house, dancing and collecting gifts in money and materials from their hosts. All these social interactions make the season of Oghu festival very lively and interesting. This season covers a period of eleven weeks, as opposed to Ekeleke which last for only eight Eke market days, which translates to eight weeks of the traditional Igbo calendar. The Oghu festival starts from early June and ends about middle of August every year and the end of which is marked by the ‘IKWO OKOROSHA’.

The villages that do not celebrate Oghu in Ekwe are Umudibi, Eluama Ibeama and Obara Ama.

Other villages not mentioned here celebrat Oghu festival. In Ekwe, Umuduruewuru were the first village that celebrated Oghu festival. They learnt from Ukwuoji in Oru Local Government Area, Imo state. Other villages of Ekwe followed.¹⁹

The picture of Oghu