Abagana, Ukpo, Ngwu Mbezi junction, and their Ede. One of my students, Chritiana once told me that women were not allowed to listen to
masquerade discussions. They were not allowed to join in masquerade activities. But they could participate in being entertained by the masquerade or during masquerade festival such as the Ede Opoto itself.Now Abba festival known as Ede Opoto a popular and one of the biggest and recognizable festival of Abba was indeed one of a kind and memorable one. I was very inquisitive about knowing this festival and its original but I wasn’t really getting it. I was only returning from school the other day when I a traditionalist supposed priest of Abba approaching with his second who was chanting and making incantation invoking about gods I supposed. The third person was actually busy creating awareness invoking their gods in their ow language. I was lost in thought and scared.
He who doesn't know where the rain started, won't know where it stopped.
I was only a stranger in a strange land. I didn't know anything about Abba Community of Anambra State. A corper as shortened the name. We were only corps members so I was ignorant of their tradition, so I had to take cover in an old woman’s shop who was selling brooms which I believed he made the brooms and palm oil. It was an old woman business, selling in the shop in front of her house to support herself wasn’t a crime.
I walked quickly to So stay in her shop, seeing the fearful look in my eyes she asked me to come into her shop. Those three men were approaching, the supposed Abba priest was putting on a white designed with native priest colours. Red bold beads round the neck. And his staff in his hand. When he hits ut on the ground the metal around would make loud noise to indicate his presence. That was a strong and diabolic native attire. He was the chief priest and custodian of the tradition. He had to perform the neccessary ritual to lead into the Ngwo Abba festival.
He was putting on traditional bead all through with his charming surd which kept making noise as he moved forward. The stopped at a point, after incantation they continued, I was there looking owlishly , they had passed, they mouth piece said, “Yes you can now go,” I was as if I knew what they wer up to that they would have used that traditional surd on me if I had sheepishly moved forward towards them as they were approaching.
I was always curious to know about every I saw in Anambra state. And knowing about Abba my place of personal assignment was very important to me. So I began to prod the old woman with a question. She was able to discuss it the reasons I didn’t know but I still would find out why women were not able to tell the tradition of Ngwo Abba. I had already determined knowing about Edo Opoto.
Always make a total effort, even when the odds are against you.
The next day I stopped by to ask the same woman who still insisted she never knew about it but would tell me who would be able to give account of Abba tradition. According to her, there are certain traditional activities and ritual women are not allow to involve in especially the masquerade gists and activities. I also remembered asking Victoria’s landlady but she said she didn’t know anything about it's origination but I should meet traditional aged men who could tell the story. As for the old woman she said that whosoever it was that would tell me the story would be telling me the story in Igbo while I write it down in English I accepted wholeheartedly. I knew it was old people and village based people. Some were unfortunate not be illiterate while some even when they know they would still prefer Igbo language. Anambra people appreciate and respect their mother language—Igbo language. It was no joke even the educated once among them.
"Ma, all I need is someone that would be able to give me detail narration of Ngwo Abba. I will think of someone who involves in traditional activities,” she said.
"There is something about your people, you seem to value ash Wednesday. I know why it is because your people are majorly Catholic, so, if you see any face in that Wednesday morning, ash on their forehead,” I said. “Chris you know the funny part of it, I was having extra class with those my students, guess what I couldn’t teach them for 30 mins I was hearing, please Corper it’s 30 mins lesson besides we have to attend ash Wednesday service, “ Jennifer said. Jennifer was their mouth piece and the supported. “Corper are you a catholic? I didn’t even respond. I was still wandering why they believed so much in the ash as if there life depended on it. I rounded off my lesson and left them.
Beliefs are what most people hold sacred more than life itself.
Later I realized how important ash Wednesday was in the life of Anambra people. Chris was speaking positive about Anambra. I didn’t blame him it was his state. But I wandered if Anambra were really righteous considering their value for Ash Wednesday no doubt they would see God.
It is true that nowadays some cultures seem to have been buried by some tribes quite unfortunate but Anambra people never leave their traditions for anything, they still dance masquerade during ttheir festival notwithstanding the bad thing that many tribes have left theirs behind. The obstacle and constraints challenges the life and practice of our cultures and traditions.
Back then in 60s, there was a sweet, exciting and riproaring most times very hilarious in practice, though there were other beautiful cultures but I would want to narrate the more fascinating one Oriri festival in Isiekenesi is a very renowned and remarkably and at same time memorable in diverse communities,—six communities namely: Isieke the first and head community, Umuogisi, Dimagu, Okohia, Umuaghobe, Awala. This is according to the descending order of those listed six communities are what made up of Isiekenesi clan. Even when there seems to be outstanding and possible efficacy acting as barrier yet couldn’t stop the practice. Oriri with no intricacy and no repugnant features it was a very strong culture in Isiekenesi.
Traditions are instituted by humans and only humans can change it.
Oriri in Isiekenesi clan is a festival of peace, harmony and recount of ancient deities that enhanced togetherness in the land was done once in a year. It served as a treasured tradition intact that it was compulsorily celebrated every year, which gave it the quality renowned and one great culture in Isiekenesi.
However, this culture is performed in the months between June‐July.when our planting season is due for harvest. Harvesting period or season. Crops used for this celebration is example corn and another which accompanies or which Oriri precedes that is after Oriri we celebrate or perform Okuko Ngwo Ukutu which we popularly know as New Yam Festival.
Meanwhile, as this Oriri is concerned is during the harvest of corn when corn is due for Harvin have said that before. In essence it is corn akidi, ukpokoro, cassava that is Tapioka —those arnette major foods for celebrating the Oriri.
Tradition is the foundation of every society.
"Preparation of Oriri festival. Traditional or blical dishes are prepared in surplus or quantum because it is expected to be a great celebration when people would eat and drink until the gorged and forget their needs. Remember there is a particular day mapped out for this Oriri according to the four market days, Eke, Orie, Afo Ngwo is Orie market day is the fixed day.
In my community, Dimagu, Umudim had its way of making theirs special and unforgettable and we are always conscious to make it happen from the beginning till the end of it the D day. To make it elated the preparation would start from the night to enter the next day Orie, we prepare the corn, Ukpokoro, akidi which at the end would be use to prepare heihei uka and heihei jiakwu (sliced cassava ) which we know popularly as African salad with corn and african salad itself respectively. In the Orie morning we start preparing other things like fufu or pounded yam and soup and other different kinds of traditional delicacies such as the local dishes which were made available last night would be prepared that morning. Drinks in surplus and large quantities as it jars of palm wine like Ukwu and ngwo to be ordered and served to people’s taste. This morning many would kill rams, goats, fowl or other liven animals in preparing for this according to what livestock you can afford bid to celebrate this special day.
This Oriri day we had already sent invitations to our in laws in other towns and cities or villages expecting to give a warmly reception to our in laws with our daughters they married coming with tthat children our Umu Nwanwa. Most importantly to say how important this Oriri is to us we do have jubilation and unutterable merriment and joy without feeling of excruciating pain in our hearts. The peoples singing traditional songs.
In other word, this is how it is done in Isiekenesi remember we have six communities so, the first community being Isieke would be first to celebrate their own in this above narrative so when they had done followed by Umuogisi and the gap is eight market days Eke nta, Orie nta, Afonta, ngwo nta, Eke Ukwu, Orie Ulwu, Afo Ukwu, ngwo Ukwu after these eight market days.
The best community which Umuogisi had performed their own based on the way of preparation of the festival as narrated above. Umudim which is Dimagu community and we celebrate our Oriri festival based on the Oriri festival preparation narrative above. Then followed by Okohia after eight market days again. Then Umuaghobe remember it is after eight market days again before Awala the last of Isiekenesi clan would perform theirs. The space of eight market days must be observed this is to enable them prepare well for their festival," said my mother.
It is important to institute traditions and maintain the practice, traditions shouldn't be allowed to die a natural death especially when it is a good tradition that doesn't bring calamity upon its people.
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