It is a debt that every
society owes posterity, to research and document their culture in order to
avail future generation the opportunity to appreciate the cultural traits as practiced by their forbears. Ututu people are known throughout Igboland for
their rich and diverse traditional ceremonies and this chapter is my humble
attempt to shed some light on this buoyant cultural heritage of the people. Ututu people chronicle the
months of the year by different traditional ceremonies, and because the people
are farmers, these festivals are also in consonance with the people's
agricultural cycle.
The first major festival of
the year is the Izu Ututu. The method of fixing the date for this festival has
no English equivalence, but counted according to the traditional counting known
as Etutu. The people who perform this task are known as Ndi-Etutu, or Ndi Akpa
Asaa.
The Izu Ututu is celebrated
at the end of the yam - planting season as a thanksgiving to the God of Ututu
known as Obasi Ututu thanking him for having brought the people successfully to
the end of the YAM PLANTING SEASON. In the olden days yams could not be seen
easily except in the homes of the EZEJI after the festival and anyone who had
not finished planting his yam before the festival was considered a very lazy
person, and no one sympathized with him if his yams in the barn were stolen.
Furthermore, Izu depicts Ututu people as their ancient forefathers who conquered the Clan through
war. The costumes are designed to reflect the war-like nature of the Ututu
ancestors. The Izu however ushers in the season of Unwu "when crops have been
planted into the ground" thus creating a temporary famine. This scarcity of food is
ameliorated a few months later by the harvesting of maize and vegetables; in
fact this period is dominated by recreational activities such as Wrestling
Matches and Usee. Since the people spend most of their lives in the farm, these
festivals come up to serve the purpose of recreation and release of tension
after working very hard in the farm.
The wrestling matches are
conducted by various Villages on separate Afor days to compete with other
villages as a show of manliness. It is an arena for strong young men to be
provided with wives after a victorious wrestling match. After the wrestling
matches comes the Usee. This is purely women affair. They dance from their
various Villages to the Village
Square. The women compose and sing satirical songs
designed to mock evildoers or persons who had committed an abominable offense.
Because of the disgrace attached to women whose names were mentioned in these
songs. Ututu women tried very hard to live an unblemished life.
After the Usee comes the Ibuo Ogo,
when the Village squares and Compounds are kept clean in readiness for the New
Yam Festival “lkeji Ututu" which is fast approaching. During this period
married women cook special dishes to their male relatives, just as the men
themselves had sent yam and stockfish during the Izu. This is also a period for
the female wrestling matches (Mgba-Egbu). Young girls compete with each other
in wrestling matches, and since the people were farmers, this arena was a good
chance for choosing wives. The reason being that girls who emerged victorious
during wrestling matches testified that they are strong enough to make good
wives. The most significant event during this period is the AFOR-OWORORO which
marks the end of the year in the Ututu Calendar and the initiation of the newly
married women into traditional womenfolk.
The high-point of this
final initiation is the AFOR OWORORO dance. Various dance groups consisting of
women and girls are predominant; especially those wedded the previous dry
season. The significance of the Afor Owororo dance is that the newly married
women of the previous dry season are being finally initiated into womanhood.
Such newly married women receive from their parents all the ritual rights which
they owe them as married women. These includes among other things items of
food, fish, meat, cooking utensils, farm implements, clothings etc. The newly
married woman of the previous dry season can now establish her own independent
kitchen at the dawn of the NEW-YEAR, which is marked by the NEW YAM FESTIVAL.
According to traditional
counting the IKEJI UTUTU or Ututu New Yam Festival commences from the end of
Usee dance with Ibuo Ogo and Afor-Owororo. At the end of Afor-Owororo which is
characterized by initiation rites for newly married woman; At the same time
certain rituals are performed for the old year to depart with all the evils ushering
in the new year marked by the harvesting of new yam and the beginning of the
new year. From the end of Usee to the end of the New Yam Festival on a day
called Eke Ichulamuo is exactly 28 days. After the New Yam Festival, the people now repair
or build new barns for storing yams and other products from the farm. It is the
job of the women and children to carry the harvested yams to the barn; of
course the farmer would leave the yams that will be eaten on the ground while
the rest are tied in the barn. After tying the yams in the barn, it will be
time for taking yam tittles.
Anyone who is satisfied that he
has fulfilled all the requirements for the yam title would announce same to his
Kinsmen. The Kinsmen would then inspect the barn themselves. If they are
satisfied that the quantity/quality of yams in their relatives barn is
sufficient to qualify him for the yam title, they will then announce same to
members of the Yam Title Society (NDE-JI).
The NDE-JI would in turn
send some of their members to independently examine the aspirants barn. If the
report of the examiners is positive, the news of the venture will quickly
spread to all the Villages in the Clan. Consequently a Convenient Afor-day is
fixed for the real initiation. Friends and relatives of the aspirant will be
invited. On that day the title taker and members of his household will be
adorned with special regalias. The members of the yarn title society will
equally be dressed in well-decorated styles. The special ancient pot, which
symbolizes the yam-title society, will be decorated and placed in front of the
yam titles taker’s house. Also displayed will be various sizes of yams. Canons
will be fired constantly while music will be provided by members of the
society.
Then the neophyte finally
carries the ancient pot followed by members of NDE-JI. The entire
procession will go to the neophyte’s barn singing and dancing after offerings
and sacrifices to the gods the group returns home to feast in the house of the
new members. The entire day is heralded by more dancing and singing. From that
day onwards the new member now becomes a bona-fide member of NDE-JI, and will
be addressed as EZEJI.
The last ceremony of the year known as
IGWA-OBA is exclusively for the EZEJI'S. At the appointed day the EZEJI along with
the relations and friends in procession will go to inspect his barn. The
ceremony is characterized by a special gong (Ogene), which notifies the
Villagers that a certain EZEJI was performing the IGWA-OBA ceremony. At the
barn a white cock is killed and used for sacrifice, and everyone present will
be given a sizeable yam by the EZEJI. After the rituals and sacrifices, all the
people who witnessed the occasion will accompany the EZEJI as he goes back to
his house.
MARRIAGE: - Marriage ceremony and all traditional
ceremonies in Ututu follow the agricultural cycle. Wedding ceremonies takes
place on an Eke day after the ceremony of IGWA-OBA sometime in December or
early January. For the people of Ututu the
Chief reason for marriage is the desire to have children. They
considered celibacy as not only unnatural but immoral. It is a person's duty to
his descent groups to carry on the line and to multiply the clan. Though many
people are monogamous the ideal practice was polygamy; Ututu men continue to
marry well into old age; while the average age of marriage for women was about
fourteen to fifteen years. Elderly men often marry young widows as there is no
age limit for men as far as marriage in Ututu
is concerned.
Procedures for marriage in Land:
a. A male adult would look for a
suitable fiancee; make preliminar inquiries
about her character and family background. This is because in Ututu, marriage
is not an individual affair but a family affair, and a young man who refuses to
marry when his age mates have done so is treated with disdain, and the criteria
for measuring a man's worth is the possession of a wife.
b. Inform his parents and relatives of
his proposed fiancee. This is because it is necessary for a good relationship
to exist between the two family groups, as Ututu people hold a strong view on
the influence of family background in the affairs of a young couple.
d. Carry the 1st, 2nd and 3rd wine to the father in-law, compound men, and compound women respectively for the engagement of the fiancee. Courtship to the fiancee for three years.
The
would be husband was also required to take charge of the girls maintenance for
this period. At the end of the second year he would build a house for the
mother-in-law in preparation for the fattening of the girl. Presently these
services are now replaced by its money equivalence. Parents have to set this
amount to conform with their conception of the girl’s worth which of course is
based on the parents expenditure in the girl's upbringing, including her
education and her acquisition of saleable skills.
FACTORS RESPONSIBLE FOR MARITAL STABILITY IN UTUTU
As
already stated the ideal family in Ututu in the olden days was a polygamous one
because of the following reasons:
1. To
get more hands for increased food production as the people were predominantly
farmers.
2. People
felt safe and protected in the homes of their in-laws, also during wars and
civil disturbances polygamous persons enjoyed dual succor and privileges from
their multiple in-laws.
3. Infertility
of the wife and the desire to have many male children.
Compared
with the present time marriage therefore was more stable as divorced wife or
husband was subjected to much critical suspicion, in fact any woman who
divorced her husband was resigned to prostitution, and except the man himself
was wealthy it will be difficult for him to find another wife:
The reasons for this
stability can be summarized as follows.
a.
Marriages
were contracted by parents for their children according to native laws and
customs.
b.
Girls were chaste, undefiled and prudent.
c.
It was disgraceful and derogatory to find a
lady roam about without a husband.
d.
Age-grade
system was a factor that strongly controlled both males and females. A man who
failed to maintain a wife when members of his age-grade had their own wives was
disdainfully placed and very much disregarded in the community. Equally a woman
who had no husband or who could not contain herself in a man's house proved a
disgrace to herself, her family and the Village at large.
e.
Children
had very deep respect for their parents and obeyed them promptly. It was a
taboo for a child to do anything that could tantamount to stepping on the
parents toes.
f.
Boys
and girls received the non-compartmental and flexible education. Its curriculum
included endurance, perseverance, tolerance and obedience.
g.
Husband
and wife belonged to the same traditional and religious groups, had the same
occupation and lived in the same house with love and respect.
h.
Women
believed in and accepted the superiority of men. The man was the bread winner,
the absolute controller in all family affairs, in fact a near dictator in the
family.
i.
People
by tradition were restricted from uncomplimentary societal behaviours. No woman
whose husband was still alive committed adultery. If she did, she encored the
wrath of the ancestors and the penalty could be as grave as death unless she
confesses her sins and appeased the gods.
IZU UTUTU
After Igwa-Oba which marks the end of
the harvesting period for the year, the lineage heads would select the land
which they intend to farm during the next farming season. This activity which
commences from the end of December will pave the way after special sacrifices
have been made at the Lineage’s Nfijoku, for the sharing and clearing of the
farmlands and would end about late March when planting will begin. The Izu
Ututu comes up about the third week of May, though it has no steady date of
English equivalence, but is counted according to the traditional counting of
Ututu people which is known as Etutu.
The main aim is to celebrate and
appease the ancient god of Ututu "Obasi Ututu", thanking him for
having sustained the people from sharing and clearing the bush to the planting
of yams which is the people's major crop, they also use the festival to seek
for protection from the god as well as pray for successful harvest. The Izu
costumes such as sticks (mgburu), guns, knives shields, etc. which are the
weapnns employed by their forefathers during the Ututu conquest are designed to
depict the people as their warrior ancestors who founded the Ututu kingdom
through war.
The Izu Ututu enables the
Ututu people, and even their neighbours at Ihechiowa, Isu and Arochukwu to keep
accurate counting of the date of the new yam festival, to ensure that yams are
not harvested prematurely. Counting for the Ikeji begins on the Izu eve known
as "Orie Izu". The Izu Ututu is fixed at least “NKWERIZU ABUO"
that is two Ututu weeks or eight days before the actual celebration. In the
olden days no fixtures for the Izu were made until a live deer was caught by
the Villages of Amaukwu/Obiagwulu. But since it is not always possible to catch
live deers these days, the Ndi-Etutu meet at least eight days before the event
to fix the date.
After the date has been
fixed, the "Ndi-Etutu" as a group will move from Village to Village
distributing the "OMU" leaves and informing the people of the
official date of the Izu Ututu celebration. The Izu Ututu is celebrated on
Afor-Nta, and only when the moon is partially round. The festival is never
celebrated at full moon in the olden days, before fixing the Izu Ututu, the
Ndi-Etutu would consult the oracles, and also gaze at the sky for signs of the
moon, and to ascertain its shape. The Chief Priest would keep himself holy
during the period. He would not share cups with anybody nor eat from any house
except those of his wives who are considered to be holy during this period. He
would not eat cocoyam and would consistently consult the oracles. The Chief
Priest (Ogbu) observed these rules because he could not afford to fail, as the
consequences could be grave. The "Opia" the traditional knife with
which the Chief Priest uses for the final sacrifice is sharpened in readiness
for the great occasion.
As soon as the Izu Ututu is fixed,
then commences secret preparations not known to the public.
For example preparing young men from various Villages and getting them ready
for fights which could ensue between Villages. They also arm themselves in
special ways through rituals performed by the elders and drinking of certain
concoctions to protect themselves and prevent machete cuts. On the eve of the festivals which is
Orie-Ukwu or Orie Izu, the Ndi-Etutu normally assemble to prepare and perform
rituals and sacrifices to prevent any evil from happening. The sacrifices are
performed in different shrines of call, announcing the celebration. The young
men go to the Ude (palm-wine plantation) to carry home palm-wine and kola-nuts
for the entertainment of the Izu players and others. The Izu Abali kicks off
about 8 to 9 pm. This is
actually a rehearsal to herald the great Izu day, and last till about 2am when people retire to their
various homes in preparation for the main festival.
Early in the morning on the
day of the main Izu, male adults start sending gifts of yam, meat, stock-fish
and other kinds of dried fish to their female relations in appreciation and
love regarding how they participated in the previous year's farm work and
encouraging them to work even harder in the present year. At about 9.00am this same morning
kicks off the "Izu Ututu" when people dance heralding the day until
about 12.00 noon when they retire to their houses to eat and refresh themselves
in preparation for the greatest and most spectacular aspect of the day's event.
During the main Izu which kicks off at
about 2.00pm, the men dress in hand-woven clothes known as onogwe or bark of
trees known as Aji tied around their waists, with raffia made war caps on their
heads and white ram furs around their upper arms. Others wear george wrapper
with wool-made caps known as "Okpu Agu”. Some hold guns, or
long sticks known as "Mgburu" while others hold shields or sheath
knives tied around their waist. This is to reflect the war like nature of the
dance. Some also use charcoal to either mask or make decorations on their
faces. The women are not left out during the festival;
they wear knee-length wrappers round their waists and knot another wrapper,
each carrying (Aja) a musical instrument while others hold green leaves in
their hands symbolizing successful harvest. While the older ones among them
follow the men behind during the dancing the younger ones chant and dance in
their own groups, usually called the Izu Umuagbogo or Nmeri.
The girls chant thought-provoking
songs of the gallantry of the erstwhile war lords, including brave campaigns of
the living. The girls use this songs to prop up the men to go to the battle
field and come back with victory. These young maidens are appreciated by the
young men who have other motives like marriage in mind. The songs and costumes
are warlike. They could steer up emotions, which could react differently in
different people. To some they could be a source of pride, and pleasant
memories while to others they could be a source of sadness and unhappy
memories, since the song might remind them of the death of their dear ones.
Villages with any outstanding disputes
do not go to each other’s Village with their Izu troupe as that would imply
carrying war to the other Village. Such Villages also avoid any possibilities
of their Izu troupes meeting each other on the road. It is at this time that
the “Igbu Egbugbu" or the offering of sacrifices to the Obasi Ututu is
performed by the Chief Priest (Ogbu). It takes place at the grave yard of the
founder of Ututu at the Ihu Izu or Ofia-Izu.
Before this, the people of Obiosu Ukwu
perform some rituals in the forest, but it is necessary that they do not meet
with the Chief Priest Ogbu as he goes to the holy forest accompanied by
Ndi-Etutu, Eziama, Amaeke, Amasa and Amodu
Villages. The purpose of
this ritual is to slaughter a ram (in the olden days it was a prisoner of war),
which is struck just once with the special sword (Opia). If the Ogbu fails to
do this, it means that the sacrifice has failed and he is either killed or
banished, but this has never happened because all the necessary gods have been
appeased. The Ogbu has to appease all the lesser gods on his way before he
reaches the holy forest Ofia-Izu where specially qualified men await his safe
arrival.
This occasion is a every a very
anxious moment as neither the Chief Priest nor the people want to hear of an
unsuccessful sacrifice because of its possible consequences and repercussions.
There is always a tense and a very anxious moment just before this final
sacrifice as everyone wants to catch a glimpse of the occasion. During this
anxious moment, the entire area is policed by a selected group among the
Ndi-Etutu, who help keep peace and order at this particular time. They will
also ensure that the Chief Priest and his right hand men are in no way
obstructed as they enter the holy forest for the final ceremonies and on their
way back home.
The anxious moment gives rise to great
jubilation at the sound of a gun, which heralds the successful completion of
the ceremonies, thereafter the Chief Priest and his entourage emerges from the
forest, only a select group of people are allowed near the forest to watch the
sacrifices, and any intruders are ruthlessly and forcibly moved out.
This final ritual at the Offia Izu
marks the end of the festival, after more singing and dancing, everybody
retires to his house and nobody sings any more songs relating to the Izu till
the next Izu. However, it is pertinent to mention that all through the years
the lzu celebration has undergone a lot of refinements as a result of contact
with Christianity leading to the elimination of many fetish practices usually
associated with Izu in the olden days, retaining only the ceremonial aspects.
Because of the high esteem to which Ututu people regards the Izu, it has
continued to survive, whereas other similar age old customs have since
disappeared as a result of Christianity.
IKEJI UTUTU
According to traditional counting
known as Etutu IKEJI UTUTU commences from the end of Usee. The festival is
formally ushered in by the Ikoro, a hollow. wooden drum. It is first heard at
NDI EZIAKUMA in Amaeke Ututu (The abode of Offor Ututu), and then from homes of
noble EZEJI'S. This falls on a specific EKE day in late August ritually known
as EKE OKWUKWU. Throughout the period of the IKEJI which last for about 28
days, the ancestors are in union with the living, and the OFFOR UTUTU is said
to be resting on the ground and requires no contamination from anyone.
At this period of merriment
when the ancestors are celebrating with the living nothing sad should come to
the people and anyone who dies at this period is considered to have died a bad
death as no burial ceremony will be accorded to him, until after OFFOR Ututu
has been taken up. The most significant days during the festival include
1.
AFOR
OWORORO: This marks the end of the farming year and the beginning of the Ututu
Traditional New Year. The young ladies who were wedded the previous OKOCHI (Dry
Season) would undergo final initiation into womanhood. The day is characterized
by the Afor Owororo dance which is very popular among young married women and
girls.
2.
NKWO
NKU: This is the one special day for the harvesting of the new yam. On this day
it is customary to find the entire village deserted, except of course very old
people who can no longer go to the farm. An Ututu farmer will take his entire
family to his various farmlands one after the other – harvesting the new-yam
expertly, in order not to damage the vines, as the remaining yam tuber would be
used for planting during the next farming year. The two principal yams
harvested this day are Oku (yellow in colour) and Akuru (white in colour).
There are other yams beside these two, but there will only be harvested later
in the year. Thus, it is only an experienced farmer who can be able to distinguish these
varieties of yams from their buds and vines. On this same day young girls go
several times to fetch firewood that will be used in cooking during the IKEJI
period.
3.
EKE
ODU: This day is generally characterized by the carrying back of the yam that
had been harvested the previous day. The families of the yam lords (EZEJI)
would make several trips carrying back home the yam that will be used in
celebrating the New Yam Festival. After the previous day harvesting of yams
some of them will be heaped underground. It frequently happens that many yam lords
will have harvested so much yams the previous day that it will be impossible to
carry them home on the EKE ODU day. The excess yams would be heaped underground
until there are gradually carried back home by the EZEJI'S families and neighbors.
4.
ORIE
MBU: This is the IKEJI day proper. Before this day, sufficient palm-wine,
local gin, goats and all manner of livestock would have been procured for
feasting during the festival. The day kicks off with the ceremony at the
kindred/compounds Nfijoku. This ceremony which commences in the early hours of
the morning will involve every son of the compound assembling at the Nfijoku.
No Ututu person leaves his compound on this very day and it is also normal at
the early hours to see yam lords giving yams to their female relatives as they
had done during the Izu festival.
At the Compound Nfijoku
sacrifices of yams and fowls will be made to the Compound’s ancestors and the
blood of the animal sprinkled over the hearthstone. The rituals are presided
over by the Compound head. In Compounds with more than one kindred, each
kindred will perform the ceremonies separately in the kindred’s Nfiioku
presided over by the kindred head. With every male in the compound gathered
round the Nfijoku, the compound head would begin to rub the white chalk (Nzu)
on the right hand of everyman which signifies the strength of the Ututu man
urging all kindred men to be hard working so as to accumulate many yams and
thus become EZEJI. The EZEJI would be encouraged to acquire even more yams; so
that they can be assured that they will be buried with the highest funeral
honour when they die. The womenfolk if present would have the white chalk
smeared on their belly- button by the Chief Priest; the act is an encouragement
for the women to bear children. For a woman's status in Ututu depended on the
number of her children.
The ancestors will be asked
to help the living to become great farmers and to succeed in any undertaking
they partake. The fowl used in the sacrifice would now be cooked in a porridge
of dry fish and yam by the women of the compound, and thereafter eaten jointly
by all. Palm-wine and local gin would also be consumed in great quantity.
From this time until later in the evening,
the tempo of the celebration will rise to its peak, with cannons, other
gunshots and Opi (local trumpet) sounding in all parts of the community. There
is so much drinking andmerry-making that it is normal to see several people
drunk. People in each compound would go from one person’s house to another, and
in each place wine and meat are offered by the host, after consuming the items
provided, they will go to the next person's house and the same thing is done.
Further drinking and eating continues till well into the night ending the
actual day of IKEJI UTUTU.
5. AFOR MGBEJI EWU: Orie Mbu is actually the IKEJI Day, during
this period one of the EZEJI'S or a kindred member will be given the honour of
(ipatu Ikoro). That is hosting the compounds Ikoro (Wooden hollow drum) in his
house during the IKEJI. One of the obligations of the recipient of this honour
is to donate a goat used for the (Ipatu Ikoro). It is on this day that the goat
used will be consummated.
6. EKE NNE: - This is a
special day for the maternal descent
“Ikwu", that is those who can trace their lineage from the mother’s
side. This classification is significant because inheritance and other legal
claims in Ututu is patrilineally based, but cognizance is still taken of the
relationship from the mother's side. On this day elderly women of the maternal descent
will host their families in their homes. It is an occasion of happy reunion and
great feasting. These elderly women would prepare special soups to entertain
members of their group.
7. NKWO AGWU: This
ceremony takes place towards the end of the IKEJI UTUTU. It is a day for the
medicine-men (NDI DIBIA) who perform numerous magics as they compete among
themselves. They dance round the Village attired in their professional
regalias. Final offerings and sacrifices are made to the ancestors accompanied
by music and dancing as the medicine - men conclude the IKEJI UTUTU.
8. EKE ICHULA MUO: - It is on this day that the ancestors
actually take their leave after the union with the living during the NEW YAM
FESTIVAL. On this day, the Offor Ututu is taken up from the ground signifying
the end of the New Yam Festival or IKEJI UTUTU.
EKPE
All over Igboland EKPE
though a borrowed custom from the Efik is known as a secret society that is
connected to Traditional Government. Some call it Okonko, or any other name but
the essentials of the cult remains the same. During previous discussions
on the secret cult, I was quite shocked how people became petrified anytime
someone gave details about EKPE activities principally because of the
supernatural overtones. I was quite amazed on a little research to realize that
so much already has been written about EKPE that there is really nothing secret
about it anymore. So to those people who might think that I am trying to expose
their thing, I have no apology to make. I am simply threading in the paths
where other writers before me have already made their contributions.
The necessity of such a secret cult in
today's world has occupied the minds of contemporary' scholars. Chief N. U.
AKpan in a seminar on "The role of Ekpe" in 1966 at UNN argued in
support "it is true that secret societies are exclusive exactly in the
same way as any club is exclusive to non-members or the ineligible. Their
tools, emblems, signs, tokens and methods are secrets (that is hidden from)
unauthorized persons, but they are in actual fact no less than exclusive
cultural societies or clubs with specific functions, powers, responsibilities
rights and privileges reserved to members."
According to another authority G.I.
Nwaka (1976) ''These people who claim to be the
incarnated spirits of their ancestors often molest people and exhort money from
them" I am particularly sympathetic to the views of
Evan-Pritchard.
“if it is intended to
administer a
people according to their own laws and custom, one has first to discover
what these are.If it is intended to change a people's institution, it is
of some advantage to be able to estimate what social effects these changes are
likely to bring about".
As earlier stated the
purpose of the present study is to illuminate the relevance or otherwise of the
Ekpe Secret Cult in the contemporary Ututu society. Ututu people along with the
Aro’s, Ihe’s, Ohafia’s, Abam’s, Isu’s etc. are sometimes referred to as the
Cross River Igbos. In all these Clans the Ekpe cult performed invaluable
services in their traditional government. That is to say that each of these
Clans had specific reasons for obtaining Ekpe from the Efiks to become part and
parcel of the people's traditional government, and its principal tenet is the
worship of ancestors and the spirit of fertility.
Before going on to analyze the relevance of EKPE let
us first get a little insight on the origin of EKPE in Ututu. Eze Orie Nwa Ikemi. Eze
Ututu IV has already been shown as on one of the Architects of Ututu
Traditional Government, and it was in the reign of this Eze from Okorochukwu
Kindred of Ndi-Eziakuma Compound that Ekpe became enshrined in the Ututu
Traditional Government. How did this come about?
We now come back to the
issue of land which was the most important issue in the lives of Ututu people.
Ututu had gotten to a stage analogous to medieval Europe.
A few landowners (Amadi) and plenty of landless people (Ogbee). For the landless class to
acquire some lands for agricultural purposes, they had to perform some services
to the lineage head of the landowning kindred. The lineage head was the
custodian of lineage land, and as such maintained the kindred’s Nfijoku. It has
been adduced by several anthropological studies that it is the difficult
conditions set by these kindred/lineage heads for giving land to the landless
group that lead to the acquisition of farmlands in other neighbouring areas
several miles away from the Village. Some of these new plantations eventually
came to be in other Clans. The lineage head enjoyed
his landowning status in different ways. Firstly by giving farmlands to the
landless group during farming season after being presented a pot of palm-wine,
moreso he could also give lease-hold for more than one year, if the landless
person did constant weekly work to obtain the goodwill of the lineage head.
This was because the lineage head was the representative of his lineage in all
spheres of life.
Secondly was that the lineage head
could pledge some of his land for money when the lineage has financial problem.
In the arrangement a lender of money obtained a temporary usufrustruary
interest in the borrower's piece of land as security. Thirdly the landless group made gifts
of livestock to these landowners, so that in the compound of the lineage head
would be found goats, sheeps, fowls all presented to him by people seeking land
favours. In all cases the landless farmer was completely at the mercy of the
lineage heads who owned most of the land in Ututu. It is also worthy of mention
that some of the most enterprising landless class sometimes discovered
unoccupied lands, but these places were usually of low fertility, but the
demand for land was so scarce that they sometimes managed to make a living out
of it.
This was the status quo and the few
landlords wanted it to remain so, but the demand for land by these numerous
landless class had become so high that the landless now began to acquire
farmlands without paying the usual allegiances to the landowner’s lineage
heads. History has it that the landlords of which Eze Orie Nwa Ikemi was among
them met several times to discuss the danger that was now imminent concerning
their privilege position. It was as a result of this resolutions that they
agreed to obtain Ekpe from the Efik to serve them in their relationship with
the landless class, as it was known to serve the Efik In their relationship
with slaves, as a result of which when Ekpe was brought to Ututu the first
initiates were the landlords and lineage heads.
Henceforward all subsequent disputes
between the landowners and the landless class was settled by the Ekpe, and as
would be expected the non Ekpe members were not allowed to sit among the
initiates as a result of which judgments were passed in their absence, even in
matters concerning them, and since EKPE ruled by fear and secrecy it allowed
the EKPE members to completely intimidate the non-members The time is now ripe in this
presentation to look at what the initiation process looks alike.
INITIATION: If one decides
to be initiated into Ekpe society, he makes his intension known to his close
relatives who will from the beginning act as his Nna Ekpe or sponsor.
This Nna Ekpe will summon all the
different families of his compound and offer to each family meat and wine. This
is called “Ikpa "Okwukwu"'. The heads of these families will
accompany him to go and see the important Ekpe men of the Village. The Village
will demand Ewu-Ilu a Goat to pay for all the offences against Ekpe committed
by the neophyte (e.g the mere pronouncement of Ekpe in the past constitute such
offence).
After this a day would be
fixed for the initiation ceremony. All those to whom the candidate had given
Okwukwu will act as his messengers and defenders against undue demands on the
day of Initiation. On or before the initiation day (normally Orie day) the
candidate would pay the fees for the opening of the Ekpe Hall (Mgbala Ekpe).
The house is sweet and the Ekpe Bush (Offia Ekpe) is cleared on the same day.
In late evening - when it
is getting dark the Chief Mboko men (senior Ekpe members) from all the
compounds of the Village make a procession to the Ekpe bush. The Nna Ekpe
brings with him to the bush, meat, pot of wine, big bottle of gin, 2 fishes,
sugar cane, apa (a triangular - sharp metal resembling a small knife), akara
lele (an insect), a small pot (Oching), Nzu (white chalk), odo (yellow chalk),
coconut and a small three legged pot containing the condiment that will be used
to eat the meat and fish. All these consumables are divided into
two parts - one part for the ordinary Mboko people, the other part for the
advanced Mboko people. The Elder, When everything is set, the Nna Ekpe would
fix the small pot into the ground, and would put into it a small bit of each
item brought into the Ekpe bush, he would pour the wine into the pit and invoke
the fore-fathers to accept the candidate.
E.g. Nnam Okore Igeng (Our father
Okore Igeng)
Nna Nna anyi we (All our ancestors)
E nuru mmai (Drink with us)
Nwa inyi biara iba Ekpe taa... (Your
son is to be initiated into Ekpe).
Ali dooma rimaa. (Let all be well)
All the eatables are then consumed.
All then proceed into the Ekpe Hall being accompanied by the Echo or voice of
Ekpe. In the Hall three categories of Ekpe
members can be discerned. Nde Egwu (Players), Nde Akpakara (The Provost) and
Nde Mboko (The fully Initiated and Ritualists). Each section would be provided
with meat and wine. Meanwhile "Nzu" would be brought in a container
and everyone would have a little of the broken pieces marked in his forehead.
When the feasting is over, all would now move to the candidate’s house. As this
movement is done in secret, all the Ekpe instruments are handled very quietly
and the least noise will attract the fine of a goat.
At the candidate’s house,
the Ekpe cloth (uhara) would be hung to make an apartment of private enclosure,
and this is when the real Ekpe dance actually begins, and would continue
uninterruptedly until about 5.00am.
Abundant wine would be provided.
This early morning the Nna
Ekpe would go to candidate and receive from him a cock which is brought to the
place of sacrifice (in the village square or near the Hall or Ekpe bush) called
“Atabirii” and stones are placed around it. The feathers of the cock are left
around here and the blood would be sprinkled on the stones which are placed
around the life tree (atabirii). This tree is now elevated to the status of a
God and told that the candidate has satisfied the first stage of Ekpe called
Mkpai. The cock would be hung in front of the candidate's house. Everyone would
now go their respective homes to get ready for the next stage. During this
break the women would make foofoo using the cock to prepare soup.
Nna, Nna, Nna, Ndewo (Our
father I greet you) Ojim Ndu - Ndewo (Holder of life I greet you)
Nnam Ukwu - Ndewo (Master I greet
you)
Onye nwe Obodo - Ndewo (Owner of town I
greet you)
Okpara otim ri onu - Ndewo (Earner of my daily
bread I greet you)
Onye nachi obodo - Ndewo (The ruler of
the town I greet you)
In these and similar terms do the candidate who is
kneeling down before the Ekpe address it. When he
has exhausted all the titles, as he knows them, the Nna Ekpe now whispers into
his ears whatever title the candidate might have missed. When the candidate now
pronounces all the title correctly. The Ekpe then replies
"Enyi, Enyi,
Enyi-wi-wi".
OATH OF SECRECY
If the candidate is unable to pay for
the other higher grades of Ekpe, he would now take the oath of secrecy. But if
he can pay the money and associated demands for the higher grades, the oath
would be deferred.
THE OATH
The Nna Ekpe would take his hand and
collect the dregs of wine already poured into a hole dug in the centre of the
Ekpe Hall and would put this water into the candidate's mouth. As the candidate
swallows this he would be told that whenever he reveals what Ekpe is to a
non-initiate that he would die. This oath is called “Ita Arunsi Ekpe".
The third day of the initiation which
is an Nkwo day commences with eating porridge made of yam and plantain in order
to complete the Inyamkpe grade. If the candidate can meet further expenses he would also be initiated
into the Okpoko grade. The Ekpe drum at this stage changes, even the motive
voice of the Ekpe becomes more intensified. Those who have not reached this
grade would be made to go home. Clad only on loin cloth the members mark their
forehead with Nzu and Odo.
A dog is killed and the bones are
placed around an old drum so that living dogs could be enticed to come there.
Such offending dogs are also killed and eaten. More eating and drinking
continues until evening. The stage is now set for the Elderly and most wicked
grade, that is those who have attained the Eighth (8th) or more
grade of the Ekpe. It is believed that they strip themselves naked and crawl on
their buttocks, by this time all doors in the neighbourhood are locked so that
no one would have a glimpse of this most feared group of ritualists as they
move from the candidate's house to the Ekpe Hall. This suspected arena for
witchcraft includes Okwu, Ikenda and Ebenko grades.
The candidate who is now a full member
would bring the very egg that was placed beside the Ekpe during the beginning
of the initiation to Obasi Ekpe (which is the Ekpe god symbolized by Oguruisi
tree). He would pin the cock and the egg on a piece of small bamboo and tie it
to the Oguruisi tree, while the Nna Ekpe invokes the god to accept and protect
the new member. The ancestors are called to receive all that have been done and
protect the candidate as an Ekpe member.
However when an Ekpe man dies, his
relatives must give to the Ekpe men - food, meat, wine etc. to mark every stage
of Ekpe the dead member had reached also the relatives must give them a goat
called "Ewu ntu Ekpe" otherwise no human being will inhabit inhabit
the room of the late Ekpe member..
Having enunciated thus far on what the
initiation of Ekpe involves we will now return to the original hypothesis. “The
relevance or otherwise of Ekpe secret cult in today's society". By today's
society we mean a democratic society in which the rights of everyone big or
small is protected by the law of the land. That our ancestors had a
reason for importing Ekpe from the Efik to ginger our Traditional Government is
an undisputable fact. But the issue now is that "Are these reasons cogent
enough to justify its practice presently recognizing the fact that it is highly
discriminatory and hence undemocratic”.
One of the proponents of
the eradication of Ekpe practices especially among Christians in Ututu was the
Late Rev. Dr. J. K. Nwankwo, a Catholic Priest. In several scholarly
dissertations this Canon lawyer maintained that Ekpe secret cult was
incompatible with Christian doctrine. He pointed out such thing as idolatry,
fetish sacrifices, oath of secrecy, witchcraft, poisoning, oppression,
corruption, cheating, cast system etc to support his argument that the cult was
no good.
He actually had it out with the Ekpe
members when the Ekpe Eleoha killed a dog belonging to one James Okore, a
relation of the Priest who hailed from Obiagwulu Ututu. The dog allegedly
strayed into Ekpe Hall where the Ekpe society members had gathered to celebrate
their traditional Ekpe rite of “Ekpe Unwu’' and according to their custom such
animals straying into the Hall are always killed and eaten by the Ekpe members.
Engineered by the Rev. Father, James Okore took the members of Ekpe society to
Court, claiming damages for the dog. This case continued unabated for several
years until in 1988 when Councillor K. O. Okore, Deputy Chairman of Aro/Ohafia
L.G. A. Council initiated an out of Court peaceful settlement on these issues.
1.
The
Substantive Suit by non-Ekpe members against members of Ekpe cultural society
at the Appeal Court Enugu, and
2.
Action for libel instituted by the Rev. Father
against Ekpe society members at High
Court Ohafia.
The Peace Panel which
included members of the Eze Ututu-In-Council condemned the action of Mr.
Gabriel Okore Nwankwo (the brother of the Priest)
for using the Okonko attire to dance
Okerekwe during the burial ceremony of Late Mazi Agwulu Obasi as provocative to
the highest degree. The Panel also observed that enticing of people's dog with
bones by Ekpe people was wrong and a practice to be discouraged. The Panel
condemned the putting down of people's names without their consent a practice
resorted to by Barrister K. O. Amah, who represented the Ekpe society during
the litigation. Though carrying out his professional duties, but as an Ututu
man, he was expected to prevent the
case from going to court instead of exposing Ututu culture to public
ridicule. The peace committee resolved as follows.
RECOMMENDATION
1.
The
two parties should withdraw the case from the court.
2.
While
we should encourage Ututu culture, such culture should be modified where it
infringes on fundamental human rights.
3.
The
Ekpe society should write an apology to the Rev. Father for libeling him. In
the letter, they should withdraw all the things said against him, copies of the
apology should be sent to the Bishop, the Police, Eze Ututu and all other
people who received the libelous letter.
4.
The
Rev. Father should drop the claim of N10,
000.00 from the Ekpe society. He should also drop the claim for costs. His name
is worth more than any amount he may claim. The panel strongly advised that he
be satisfied with the apology.
Both parties accepted the
panel's findings and recommendation after they had been read in English and
translated into the Igbo language. Rev. Father (Dr.) J. K Nwankwo said he would
also accept the apology if it was well-written and all the allegations against
him renounced. The members of Ekpe society promised to comply and they
did..."
Perhaps we can borrow a leave from the
Aro's who in an agreement between the Catholic Community and the titled men of
Ekpe society on 10/8/74
in an effort to reform the Ekpe cult stated as follows:
"Article 2: The Religious Ceremonies
traditionally connected with title taking are hereby recognized as
non-essential to the title itself. Therefore the titled man who takes the title
without these ceremonies must be regarded as fully titled and in no way
inferior to his counter-part who performed the ceremonies together with pagan
religious observances."
OBONG
Though also a secret society, the
OBONG cult and its younger version OKIKI are very popular among young people
not initiated into Ekpe. As a rule all Ekpe members are also members of OBONG
possibly before they became initiated into EKPE. It does not enjoy the
political and other privileges that the Ekpe cult enjoys. They do not settle
cases in the Village as Ekpe do.
OBONG CULT is famous for the OBONG
dance usually performed during the death of a member, thus this dance also
heralds the burial ceremony of Ekpe members. Initiation into OBONG is not as
rigorous and expensive as that of Ekpe. Once the candidate provides palm-wine
and local gin, usually during the burial of an OBONG man, he would be fully
initiated and OBONG would be shown to him.
The burial of an OBONG man is usually
a great dancing ceremony. On the eve of the burial OBONG dance will be played
in the dead man's compound. An improvised hut is built with palm-fronts or plantain
leaves in the deceased compound. Only initiated members of the OBONG cult are
allowed to enter into this hut. The family of the deceased would provide
abundant palm-wine and local gin to entertain the OBONG dancers. The OBONG
dance would continue until dawn when members would now retire to their homes.
More dancing and merriments would continue even after the deceased has been
buried until late into the evening.
EKPO
Like EKPE CULT, the EKPO cult was imported to
Ututu from the Efik. The first Village to introduce this cult in Ututu is
Ugwuogo Ututu. This is evidenced by the rare masquerades displayed by the
Ugwuogo people during the Ekpe season, which coincides with the Ututu New Yam
Festival or IKEJI UTUTU. Two other Villages in Ututu namely;
Abuma Ututu and Amodu Ututu are also prominent in Ekpo dance; The Amodu people
are particularly popular for displaying Nwagbogho Ekpo (Female Ekpo) which
unlike the other masquerades such as "INUM" and "NKITA OKU"
that smear themselves with charcoal, the Nwagbogho Ekpo in contrast adorn
itself with beautiful ornaments. The Amodu people are also noted for their
display of Ekpo Ibi a very funny masquerade that carries a special calabash on
its private part to give the impression of a local disease called Ibi.
In recent years other Villages namely
Obiene, Obiagwulu, Nkpakpi, Ukwuakwu etc also participates in the EKPO cult. In
fact the only Village in Ututu where the Ekpo dance is strictly forbidden in
Amaeke Ututu. Being the abode of OFFOR UTUTU and OBASI UTUTU, as such EKPO is
forbidden from the Village. Even though the main arena for the Ekpo dance is Ututu Central Square
at Amaeke Ututu, the masquerade itself is forbidden from entering Ndi-Eziakuma
Compound, which is the abode of OFFOR UTUTU. Often times when young men from Amaeke Village
have challenged this injunction and gone ahead like their counterparts in other
Villages to play Ekpo dance, the result has always been catastrophic. There are oral histories about cases
requiring human sacrifices to appease the ancestors after Amaeke youths had
displayed Ekpo dance. As a result of this legends, Amaeke Village
has since discontinued participating in the Ekpo festival. The Ekpo festival
also falls during IKEJI UTUTU.
EKPI
This festival or dance is unique to
the people of a Village known as Obiagwulu Ututu. The ancestors of this Village
which make up part of a group of the early Ututu settlers were war mercenaries.
They paraded the Ibibio and Igbo hinterlands in search of clients. Eventually a
group of them were settled in the Ututu ridge by the founder of Ututu. Mazi
Otutu Ezema.
The Ekpi dance with satirical songs
portrays the Obiagwulu
Village as their Akpa
ancestors. Even though this dance could be organized at anytime. The usual time
for it is during the IKEJI UTUTU - Ututu New Yam Festival. During the display
various combats are undertaken by young men in competition with one another to
display the young men's agility and their capability to go to war.
BURIAL CEREMONIES
Burial ceremonies in Ututu
were accorded to individuals on the basis of their wealth (i.e. production of
yam) and status in the society. There
could be distinctiveiy divided into
three categories;
1. OZU
MBIRIKIKE: This is the type of burial ceremony that was accorded to the
poor in the society. That is people who were so poor that they could not afford to be initiated into Ekpe or
other similer organizations. Such as yarn title clubs or even age-grade group.
They received an ordinary burial designed for paupers or
the peasantry, and they were never
honoured with second burial which takes place several years after the deceased
has been buried. By Ututu custom it was the greatest curse for a man to be
given this kind of burial.
2. OZU ANO: This type of burial
ceremony was accorded to the average Ututu man including lineage heads and
opinion leaders. It is a modestly dignified kind of burial, and as such had a
mark of nobility for one to belong to this group. During the burial the corpse
of the deceased would be carried round the compound four times before
interment. Also the second burial festivals lasted for four days and would
require such sacrifices as sheeps and numerous goats. During the Okerekwe dance
which form part of the burial rites all the groups, associations and Villages
that attended the ceremony would be given a goat at the end of the day.
3. OZU ASAA: This is the highest burial
rite that can be accorded to an Ututu man. This rite was exclusive for the
highly rich; usually the recipient held membership in all the important organizations
in the Clan and must be a senior Ekpe member with numerous friends and
relatives. The ceremonies of their second burial
called ILA ASAA lasted for seven days. When the day of the second funeral is
fixed. Relatives, wives, children of the deceased would begin the process by
carrying back the big yams of the deceased which have been reserved for this
occasion. Also horses, cows, sheep, goats will be procured in abundance and
slaves for the ceremony would also be bought from the Aro’s.
For the Ekpe people the ILA ASAA is an
occasion of great significance and merriment as only very few people in the
CIan qualified for this burial rite. The word Ekpe is an Efik word for leopard
of tiger. During the duration of the burial rites which lasted for seven days the
leopard skin would be carried openly along with the Ekpe masquerade (Okonko) in
a procession, while the Ekpe members dance round the nineteen Villages of
Ututu.
On entering any Village the leopard
skin symbolizing the Ekpe god (Nna Ekpe) would be displayed on the front side
if the Village is on the right flank (Utuga Ikenga), and displayed on the back
side of the Village is on the left flank (Utuga Ibita). This division into right and left
flank is in accordance with the original settlers in the Ututu ridge (Utuga
Ikenga) and the others who joined the Ututu confederacy from Ekoi across the Cross River
(Utuga Ibita). Other traditional dances
witnessed during the ILA ASAA burial ceremony include.
IGERI: This dance derives its name
from the Igeri instrument which is a network of musical instruments each
producing a lively tempo and energetic rhythm. In the hands of experts the
Igeri instruments would produce a variety of dance music with an assortment of
rhythms. It is a truly interesting dance.
NKELEGBE: Like the Igeri instruments, the
Nkelegbe is also a network of musical instruments, involving Ikoro (hollow
wooden drum), drums, flutes, gongs all designed to produce specific rhythms and
dance music. The Nkelegbe is especially unique to Amodu Village.
For seven days all these and other
traditional dances would go round all the Villages of Ututu each dance music
accompanying relatives, wives and children of the deceased. On the night of the
sixth day, it would be the day for the Acha Sacrifice performed by the people
of Abuma, Village on behalf of Ututu people. This group of native doctors would
keep vigil throughout the night as they perform their sacrifices. These
sacrifices by the Abuma people is believed to be responsible for numerous
deaths in the family of the deceased man, as it is presumed that they leave
powerful medicine behind after they depart from the home the great man.
Then comes the final ceremony on the
last day performed by members of Akpa Asaa or Ututu Traditional Government.
After some more sacrifices the Akpa Asaa Ututu will place seven stones in the
grave of the dead man as a testament to future generations that here lied the
body of a great Ututu man.
Other traditional dances in
Ututu include Ojojo, Okom, lyamba/Uma, Eruo etc.
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