BY AWELE OGBOGU
The season of annual traditional festivals is here once again, but will there be a more rewarding outcome this time around? It is good enough that the people are going all out to preserve their age-long cultures and traditions, without which they have no identity of their own. All the same, there is a business side to it which is the huge tourism potentials that will benefit the local and wider economy, especially now that there is much suffering in the land.
Hence it was observed that there is need to ‘export’ these festivals by exploring their potentials as money spinners. For instance, the New Yam festival is a significant cultural celebration, the essence of which is expressing gratitude to the spirits of the land for the end and beginning of a new farming season which in native cosmology is actually the beginning of a new year.
Indeed, according to a respondent, Mr. Okey Meka who described himself as a culture enthusiast, “some of these festivals are already fading away and the only way to preserve them is by exploring their tourism potentials”, while he regretted that this cannot be done with a badly battered national image, especially in terms of insecurity and poor democratic culture as well as a growing infrastructure deficit.
“The Anioma where I come from, for instance are known to be rich in culture, which is because of their diverse origins having now been syncretic and evolved through uniqueness overtime. One of the ways by which the people practice their culture is by these festivals and feasts.”
Mr. Obi Chidi who said he is a cultural ambassador said the festivals can remain relevant through collaboration with Influencers and partnering with these influencers, both individuals and corporates, who have a relevant following to significantly amplify the festivals’ reach and attract tourists.
Quite like other societies of the world, Chidi said the myriad of festivals are either religious in a traditional sense or secular in nature. Festivals in this particular sense involve programmes/events that are carefully planned with rejoicing and high revelry that are recognized by the people’s established cultures. Such festivals and feasts likely differ from one community to the other.
It was gathered that while some of these festivals are annual in nature, others are not. Majority of the festivals also provide thrilling and elaborate displays for spectators and are a great deal of respect in the society and self-fulfillment. Some of these festivals are celebrated to thank the gods of the land for productivity and may serve as cleansing and exorcisation of evil spirits from such communities. They may also be used to correct failures and wrong behaviours among indigenes.
In modern times, there are moves to sell these festivals to the outside world, but Chidi and others observed that this has not produced intended results despite their potentials. Across the state, the festivals are potential money spinners and are not in short supply. In Urhobo land, there is the Iyeri festival of Ughelli every September, Uwheru kingdom’s Ade wrestling festival, just as Evwreni kingdom’s Owhorhu masquerade is a must-watchers. There is at least one in every commmunity. In Isoko, there are Oliho festival, Oleh, Omode festival of Iri, Ivri of Olomoro, Idhu and Abarne of Igbide, Osia of Umeh, Ogwa-Enwhe of Enwhe, Oniowise of Emede, Ovore of Erowha, Uloho of Orie and the popular Eni of Uzere, among others. The Itsekiris have Oma-Olubi cultural festival of Koko, Otu-Oma Odokun in Warri, Ologbo annual festival and many others. The Ijaws have important festivals like the new yam just as many other tribes, the Supreme Creator – Tamarau (Tamara, Ayibara, Woyengi) and Amatemesuo and various masquerade festivals, in honour of the nature (divine) forces, Nunuma and Owu (Owuamapu).
In Anioma, there are equally countless. Ine and New Yam festivals are the commonest. There is the Ichu Ekwensu festival of Ibusa. In the same manner, the Obi of Ubulu-Uku is expected to traditionally flag-off the commencement of the Iwu festival. In Akwukwu-Igbo, Ina Aka Obi, a day for paying New Yam homage to the Obi by all chiefs of the community is the day handshakes are traditionally exchanged with the community’s monarch. Two prominent chiefs of the Kingdom that usually engage in this are Chief Onochie Monyei, the Odogwu of Akwukwu-Igbo and Chief (Mrs.) Doris Mokobia, the Kpakpando of the Kingdom. Iwaji (New Yam) Festival also called ‘Iwa-ji’ is an annual festival widely celebrated in numerous communities. The festival is one in which gratitude is given to the god or deities for a fruitful year. The reason for celebrating the festival is well understood since yam provides one of the reliable kinds of food for the people.
Iwaji festival is mostly celebrated in September to mark the end of harvest. It is by far the most widely celebrated festival in many communities. Ife Ji Oku or Fejoku is also widely celebrated. It precedes the Iwaji Festival which is New Yam Festival. In Ibusa it is celebrated in August. In Akwukwu-Igbo, the Odafe of Akwukwu-Igbo is a chief participant in the festival because of his priesthood of Fejoku. Fejoku, the god of agriculture is venerated because of his benevolence in providing a fruitful farming. Irua Nmor is another festival mostly celebrated in Umunede and has the spiritual purpose of appeasing the ancestors for the protection of the communities involved. Olia Oma festival is unique in that it is celebrated to mark the importance of mothers by their children.
It is akin to Mothers’ Day and comes with sacrifices offered to dead mothers by their children after the harvest. This festival is colourful in nature. Igue festival is celebrated by the Ika people. It was borrowed from Benin and may have first been celebrated in the time of Oba Ewuare around the 14th century. It is also celebrated by Ishan communities in Edo State. With Igue, the communities express gratitude to God for the protection granted the community. In most communities that celebrate the festival, it involves the invasion of forests where palm-fronds are plucked symbolizing the tying of evil spirits, this is followed with the chanting of evil spirits leave the town because it is now protected by God.
It is lavishly protected with eating and drinking. Igue festival is most remembered as the festival that prevented Consul Philip and his British expedition from meeting with Oba of Benin which then resulted in the invasion of the city by the British. It is the best known festival in Benin. Ika Uwu festival is celebrated by Obomkpa is best known for celebrating the festival. Irua Fajeoku is similar in celebration to Ifejioku in many areas.
It is usually celebrated at the eve of New Yam festival. In Umunede, it is celebrated on Nkwo Day. Ikenge is the festival of Utagba-Uno community in Ndokwa West Local Government Area of the state. It is a sort of festival celebrated in honour of the warriors that defended the community against their aggressors and involves the warriors of the community dancing with well sharpened cutlasses and guns. Highlight of the festival is the war dance which is usually performed at the Eke square by group of warriors representing their quarters of the community. Each group is led by Eze-Uwai.
Aja Festival is common to the people of Asaba and entails making sacrifices to the god of fertility for harvest. Ogbanigbe festival is an annual festival celebrated in Ika areas. Obior Kingdom, an agrarian community is one of these communities. The festival is traditionally believed to owe its origin to cessation of wars and series of skirmishes involving the community and Benin crown after Ezechime (Ovbi Ikhimien) left Benin.
It begins with the ritual mock clearing of the path leading to Benin. The purpose of the festival is to thank the god of fertility for the abundant growth of yam for the season. It is also celebrated by Owerre-Olubor community located in Ika North-East Local Government Area of the state.
According to one Frank Monye, Ogbanigbe celebrated in Owerre-Olubor is a cultural fiesta that may have started towards the end of the 19th century and owes its origin to Ekumeku and other wars linked to slave trade. The festival was therefore instituted to celebrate the cessation of these wars in the community.
In Owerre-Olubor, it is celebrated after Iwaji which is the New Yam festival. Ogbanigbe Festival of Obior is synonymous with “Obior rice” as a delicacy for entertaining visitors particularly from nearby communities. Ichu Ulor is one of the commonest festivals celebrated by the Anioma People. The purpose of which is to ward-off evil spirits in the communities in which they are celebrated. Igwe festival is celebrated in Ika towns of Umunede and Owa especially. In Umunede, it may be customarily celebrated after the clearing of the bush especially in farms that are new.
In Owa kingdom, the festival is celebrated in honour of the adventurous warrior who was the king and founder Owa kingdom. During this festival, masks are made; mock coffins are also showcased with playing of mock oracle and cleansing of the land. This is known as “Ilu-Ubiri”. That of Owa kingdom is celebrated in February. Egu Afa festival is one festival that is celebrated by the Obomkpa people of Anioma for purification, cleansing of the land and for warding off evil spirits. War songs are rendered with chiefs paying tributes to their ancestors.. (Ichu) Ekwensu is another festival celebrated in Asaba. It may be performed with war-dance while in Ibusa it is celebrated by Ezeukwu Quarter of the town.
Olu Festival is celebrated chiefly by Ebu. Among the Ebu people Ekpechor are believed to have started the festival later followed by Uchebe, Okemokwuru, Ugbolo and Agbanike. It is war-dance festival. Ukwata festival. It is celebrated by only a few of Anioma communities such as Abbi. It resembles the New Year festivity and requires offer of sacrifices to the ancestral gods of the clan. During the festival, a live eagle tied to a stool is carried on the head of each of the special Ukwata dancers. Gifts are exchanged. Its cultural relevance is not lost on the people’s thought.
Ine festival is celebrated in several places. It is a sort of thanksgiving in which gratitude is offered to god for preserving the lives of indigenes. The festival may mark the end of farming season. It is celebrated in Ogwashi-Uku, Ubulu-Okiti, Akwukwu-Igbo, Ibusa, Asaba and Issele-Uku among others. The Asaba people use the festival to mark their various victories in wars in the olden times. In this town, the festival is usually celebrated in October and features music and dance performed round the town. This is known as ‘Igbu-Agbo’. That of Ogwashi-Uku is celebrated between September and October for the peace and unity of the town, marked by the paying of tribute to the Obi of the town.
In Akwukwu-Igbo, the festival aims at purifying the land leaving sound moral transformation among the people of the town. Perceived social culprits are also vilified with offensive songs that tend to discipline their attitudes with songs sang round the streets of the town. Ibusa does not have a common period for celebrating the festival as different quarters of the town celebrate it at different times. Ine in Ibusa is used to venerate the spirit of the dead particularly those who passed away within the past one year.
This is why the home of the dead person is visited by the procession with music, dancing and dirge songs for the dead. Offering is then made either with goat but more often a chicken as a sacrifice to lead the spirit away from his earthly abode to rest in the land of the spirits.
Ogwu festival is common to the people of Ebu. It is celebrated with funfair by the old and young indigenes of the town. It is a satirical festival often celebrated for nine days in which young in the town are at liberty to say things that are morally wrong without rebuke from elderly persons. During the festival, evil people in the society are satirized. Eburuma festival is celebrated with funfair by the Ika people of Igbanke. It is one of the most popular festivals of the people. It is a festival often looked forward to by indigenes of the community. Iyi-Oji is another celebrated in some areas notably Beneku in Ndokwa East. This festival is regarded as a small god that offers adherents success in battles.
The god is believed to give and take life, a reason it is held supreme and sacred by worshipers. The protagonist of Iyi-Oji rites is Okpala-Uku who is the head of the family by reason of being oldest male in that community. Ishe festival is usually celebrated with funfair and pageantry for peace, progress and preservation of the town by Ewulu, located in Aniocha South Local Government Area. It is hosted by Umomi (Omiamoo) Lake for the peace and progress of the people of the town with dancing and jubilation for the survival of the old market. During the festival songs are composed to ridicule evil people in the society.
The introduction of this festival was said to have been made by ascertain Ayo from the Umuayo Quarter of the town and was largely celebrated by members of the quarter until its popularity sold it the larger Ewulu community.
Akpa festival is commonly celebrated by communities mostly of Ika stock among which is Igbanke in Edo State. Also, Osiezi festival is commonly celebrated in Agbor and aims at emphasizing the glory of the Agbor crown, the ancient Dein dynasty. Oje festival is celebrated in honour of Oje and Eushi, the gods of blessing by the people of Aboh, Ndokwa East where sundry masquerades thrill the audience and Eushi’s dance in a canoe on the lake is the climax of the festival.
Irua-Nmo festival is celebrated in Umunede to ward-off known and unknown evil spirits in the community. Sacrifices are mostly offered to the god of iron. Owowo dance is performed with free-for-all flogging and wrestling. It is celebrated between September and October. Idolu festival also called Ogbanigbe in other Ezechime communities is celebrated in Onicha Olona. This festival is usually celebrated in September of every year. Idolu festival is the caricature of a war-dance that reminds them of their settlement all the way from Benin, their homestead before settling in their present dwelling. Principal characters of the festival include the Iyase of Onicha-Olona, the Odogwu and Oza.
It was observed that beyond these festivals celebrated by individual communities, the totality of Anioma communities now generally celebrate under an annual cultural showpiece organized by the Organization For the Advancement of Anioma Culture (OFAAC), which Mr. Okey Meka dubbed “a child of circumstance”, saying that this is “due to the constant beckon to explore the tourism potentials of these landmark events that many may take for granted.” Meka added that “besides, some of these people behind OFAAC are privileged individuals who in the course of globe-trotting, have paid to attend well-staged festivals by whatever names they are called across Europe, America or Asia.” He further said that “what is at stake is the organization, promotion and marketing of such festivals which made our concerned sons and daughters to come home to rethink the management of our festivals since we might not be able to do it as individual communities.”
“We have music and dance, traditional wrestling and display of akwa-ocha (hand woven white attire) that can be showcased to the world, all things being equal. By this I mean supporting factors like peace and security in our country and communities”, Meka said, adding that OFAAC can only be as successful as the presence of an environment that truly supports and is conducive for tourism business.
Otherwise, he said “we have the festivals in terms of raw materials but they must be processed under the right conditions that support tourism. He recalled that “hundreds of dance groups and other performing arts usually thrilled guests at the events which are a glittering spectacle of culture at its best.
There are in line with the historical values of togetherness and selfless service to one another and communities. Presenting the dynamic and ever-evolving culture of Anioma people, the cultural festival, reputed as the finest cultural event in Delta State brings to people of Delta, Nigeria and beyond a comprehensive package of the unique culture of the Anioma people including, dance, music, arts and crafts, wrestling, fashion, gastronomy and a variety of art reflecting the Anioma ethos of legendary values. The highlights include the scintillating Anioma dance art such as the energetic Egwu- Oshushu, Egwu Amala, Egwu Aja – maiden dance, Agwuba-royal dance, together with lovely display of Anioma contemporary culture by well choreographed dance group from the young and old. Other great art on display will be a traditional wrestling challenge and flutists- [Akpele] among other performance.
The arts and crafts exhibitions of indigenous Anioma arts are always a sight to behold. There will be raffle draw with loads of exciting prizes, added to the activities will also, be a live band from a popular traditional musician from Anioma. The festival begins with the sound from a traditional trumpeter signaling the arrival of Anioma Royal Fathers/Mothers, the custodian of Anioma culture. The dance groups will be on parade with emphasis on creativity, presentation, costume and choreography.
Again the children from the primary and secondary schools will thrill the people with their classical dance steps and skills. “There is much hope”, he says, recalling that the principal partners of Anioma cultural festival had been the telecoms giant, MTN Nigeria limited, West African Food Seasoning, Contemporary Group, Orchid Hotels, NTA Asaba, Anioma Essence Magazine among others. But he remarked that there is no stable sponsorship/collaboration for the commercialization of the event.
According to Paddy Ugboh, vice president of OFFAC, “the festival also serves as a vehicle for social integration, promotion of peace and community development in line with United Nations Educational, Scientific and Cultural Organisation [UNESCO’s] initiative on cultural development which called on all communities to actively participate in the preservation and promotion of cultural and natural heritage of outstanding universal values scattered across the world.”
But Meka said it is time to reign-in the dividends of tourism inherent in these festivals so as to make them truly worth it. When asked to comment on the remarks by the traditional ruler or Ugoani of Okpanam that the people are no more growing yams, hence the New Yam festivals is under threat, he replied that “such is the growing despondency, but the re-awakening lies in the ability of stakeholders and the people in general to sell these festivities to the outside world, of course accompanied with the supporting infrastructure and right security architecture”, adding that the time is now!
