IYIN EKITI : A BEAUTY OF MODERNITY

Iyin-Ekiti, the capital town of the just approved Araromi Local Council Development Area of Ekiti State, is a town with a rich history of courage, hospitality, diligence and love. From time immemorial, the town has demonstrated a knack for excellence for what she stands for. Her citizens all over the world have proved beyond all doubts that Iyin is a force to be reckoned with in all spheres of life – be it academic, politics, core professions (medicine, law, engineering, oil and gas among others).

Iyin personifies decency, respect for legitimate institutions and persons, hard-work, superlative support for communal-driven development and issues of morality. Her cultural balancing with modernity is exemplary. Iyin is physically attractive. She stands out as a modern town with beautiful layout, probably the only traditional town with that touch of modernity across the country. She is also a tourist haven with the following:

HILL BASED TOURIST CENTRES

1. Esa cave –       Tungba village

2. Agbo Oku

3. Okudi ridge – okesale atijo/akunlesan

4. Abanijorin ridge –       Tungba Village

5. Tungba rock/ofin rocks

6. Elemi rocks – Tungba Village

7. Ile rocks – Ile farm

8. Uta odo – Uta Odo

9. Orunro rocks – Omonro

10. Okeriri chain of hills- Okeriri

11. Okeesu – Igede road

12. Ijoro cave

13. Igimorikori

14. Ose Meji takotako

WATER BASED TOURIST CENTRES

1. Etemuru water and the likes

2. Okeere lake

3. Awedele river

4. Malomo/sobo rivulets

5. Orunro river

6. Egbudu lake

7. Elemi river/odo anuu/tungba 

wetlands

8. Ofin river

9. Osun lake

10. Urara river wetland/other eriri wetlands

11. Anun stream

HERITAGE SITES

1. Esa cave spots/artifacts/earthworks

2. Epa Uposo

3. Okudi shrine

4. Okere kneel pedestral

5. Upepe orabeun

6. Upara opa oodun

7. Ege opaoodun – Oketoro and Iro

8. Ifa-uji (source)

9. Udele – Okesale

ECOTOURISM ACTIVITIES

1. Okudi festival

2. Oro una

3. Oro olua

4. Opa oodun

5. Oju oloko

6. Udi iraa

7. Arin tita

8. Ugbo gbigbo game

9. Ayo tita – game

10. Olokun festival

11. Odokoroso – Iro and Ibedoyin

12. Agada dance

13. Bata dance

Ojede (21 different types) etc

Iyin, oh Iyin, the beloved.

Kerala the land of festivals and carnival

Christmas and New Year in Kochi are the big time for festivals

KERALA, INDIA: Festivals in Kerala are true celebrations in God's Own Country; occasions when grandeur prevails over the characteristic simplicity of the Kerala lifestyle. Besides being occasions for merry-making, festivals of Kerala have traditionally been preservers of the art and culture of this land. 

Whether religious or social, traditional or modern, a festival here is never complete without an art event which would range from the 2000-year-old Kutiyattam to stage shows.

Christmas is one of the biggest festival in Kerala, and the highlight of New Year festival is at Kochi, with the famous Cochin Carnival and Lighting of Papanai. The New Year is welcomed at Kochi, by lighting a huge Santa-like figure called Papanai to bid adieu to former year and light to welcome New Year. This is followed by a gala party with dance and music till morning.

Festival dates are decided in accordance with the Malayalam calendar and the local traditions and customs. There can be changes in the dates. Browse Festival Calendar to know more about specialties and dates.

Chettikulangara Bharani:

One of the most vibrant festivals of Kerala, the Chettikulangara Bharani offers visuals and showcases the cultural of the state. An annual event held at the Chettikulangara Temple during the Malayalam month of Kumbham (February-March), the festival is dedicated to Goddess Bhagavathy.

Attukal Pongala:

Pongala is the largest crowd of women in the state, is celebrated at Attukal Bhagavathi Temple in Kerala's capital city of Thiruvananthapuram. The festival entered the Guinness records for being the largest single gathering of women for a religious activity. Only women are allowed to participate in the ritual.

Paripally Gajamela:

The event witnesses parading of as many as up to 50 elephants. Further, a host of cultural programmes are staged as part of this event on the temple premises. The elephants are paraded on the last day of the ten-day festival.

Kottangkulangara Chamayavilakku

A gender bender of a festival where men cross dress, the Kottangkulangara celebrated at the Kottangkulangara Devi Temple in Kollam stands apart from the rest of the festivals in Kerala with this unique flavour. This novel event is part of a special temple ritual during the festival. Men dressed up in women's attire bearing traditional lamps will swarm the premises of the temple. They will then move as a procession towards the temple. This unique festival attracts hordes of crowds each year.

Alpashi Utsavam:

The temple in the capital city of Kerala is famous for fascinating stories and legends associated with it and attracts tourists from near and far. Alpasi festival usually falls in October or November. The most fascinating part of the festival is the holy bath in the sea. The procession comprises decorated elephants.

Rajiv Gandhi Boat Race

Rajiv Gandhi Boat Race at Pulinkunnu, Alappuzha. The event is a memorial to the former prime minister. Festival highlights: Colourful water procession Water floats Boat races.

culled from www.kinggoya.com

UDIROKO FESTIVAL

On August 29, 2015, the Ewi of Ado-Ekiti, Oba Rufus Adeyemo Adejugbe celebrated his yearly Udiroko festival. This by tradition is the Ado –Ekiti indigenes New Year day. It is an age long culture that dated back to the history of Ado-Ekiti. Udiroko is a celebration of the supernatural powers of conquest of Ewi. The first Ewi, Awamaro, migrated from Benin and settled at Ado-Ekiti. After his settlement, he embarked on wars of conquest to expand his kingdom. Most of these wars were successful.

At these time. Ewi was not only a king; he was also a supreme military leader who leads his army to war. However, when his kingdom became very large, the administrative and cultural demands of his office as king no longer afforded him time to embark on military expeditions anymore.

He therefore delegated his military responsibilities to the senior commanders of his army who thereafter became traditional war chiefs known as Elegbes. The war chiefs have the duty to report regularly, every successful exploit to the Ewi. On every occasion of this report, they present the products of their exploits like captured slaves, farm products, weapons of war etc, to the Ewi.

Ewi usually hold this kind of court under an Iroko tree in the palace where every Ado indigene will come and celebrate the successful exploit with him with dancing and prayers. The indigenes will say to the king "wa segun ota, wa reyin odi", which means "you will conquer your enemies and those who rise against you".

The Ewi in return will seat on the stool of the first Ewi known as Owa Uwa, and pray for the people very early in the morning the following day. This is called "Eredun". Owa Uwa is very significant place to the people. It is the inner chamber believed to have been occupied by the first Ewi. That is where very important decisions about the town are made. It is a place where you do not dare to tell lies on oath, and more importantly, it is a place where Ado people believe that any prayers said by the Ewi in the sacred Owa Uwa will receive immediate answers from God.

Over a period of time, successive Ewis centralize this conquest celebration into an annual festival on "Olorunborun" day, a day that all Ado indigenes wake up in the morning to make sacrifices and prayers to the creator. At the evening, they all gathered at the palace and the Ewi from the ancestral throne, Owa Uwa will pray for them.

The king will thereafter announce to the people the programmes and events for the New Year. It was this that then transformed into "Odun Udi Iroko" (Festival under the Iroko).

Udiroko is the abbreviation of the name of the festival. All the war chiefs, other traditional and honourary chiefs, the Efas (traditional police), Eyesorun and Oloris (a procession of the wife of the reigning Ewi and wives of past Obas alive), the Princes and Princesses, groups or their representatives, and foreigners and indigenes alike, in their groups dance and pay homage to Ewii as he sits majestically on his throne!! It is always a beauty to behold.

This year's Udiroko was particularly colourful as the governor of the state; Ayodele Fayose led senior government officials to pay homage to the Ewi. It is significant because this singular act has lifted the Udiroko to higher pedestal, giving it a national recognition. It was beamed life on several television stations.

The importance is not lost on the indigenes which recognize it as another victory for the Ewi. Less than ten years ago, this particular governor was going to depose the same Ewi for political reasons.

Women, both young and old nakedly paraded the streets to protest the acts of brigandage of the governor. For the same person to now prostrate before the King in total submission is victory indeed. As in the olden days, Ewi of Ado –Ekiti still retains his "supernatural power of conquest".

Igogo Festival In Owo

Six hundred years ago, Olowo, the King, fell in love with Orensen, a very beautiful woman. Unfortunately for the King, she was a goddess who could not live with a human. She was forbidden to see women pounding spices, draw water, or throw a bundle of wood to the ground.

Because of his love for the goddess, and in order to marry her, the King promised her that his other wives, in front of her would follow these same restrictions. After several years, the King's wives became jealous and revolted. They did everything they were not supposed to do in front of the goddess, who then cast a spell upon the entire kingdom. The goddess promised that people of Owo, would die of famine or sickness if the King and his chiefs did not celebrate every year a ceremony in her honor. The drums should beg her pardon and sing her praises. One also had to offer her a sacrifice of a man and a woman.

This ceremony, IGOGO, [IGOGO FESTIVAL] still exists, but the human beings have been replaced by a sheep and a goat.
This is an annual festival in Owo which lasts a total of 17 days featuring a number of ceremonies including the blessing and release of new yams. The festival is in commemoration of the king's wife who turned into a tree while being pursued by the king's slave to return to the palace after her rival violated her taboos in her presence.

The Olowo, usually during this festival dresses in Coral Beaded Crown and in addition plaits his hair like a woman. It could be seen here that Owo has some traditional linkage with Benin.

The Olowo leads his people including the Chief Priest and the male youths from Iloro quarters to dance round the whole town. During this 17 days period of celebration, drumming is banned in Owo and instead, metal gongs (Agogo) are used. This was where the name 'IGOGO' was coined.

The Igogo festival which comes up in September annually is a cultural display of the culture of the people with its main aim as to align youths with the cultural norm of the land.

8 Powerful Masquerades In Yoruba Land

A Dancing Masquerade 

In Nigeria, masquerades appear during festivals, ceremonies or rituals. They dance, sing and recite incantations. Many of the masquerades are youths with strength to make dance moves and jumps. Some performs unexplainable actions like somersaulting, spitting fire from the mouth. They are mostly known to flog people. This act is rooted in the culture and a cultural heritage practiced by the tribes in Nigeria.

 

Masquerades are different from each other in terms of functions, structures and festivals. A masquerade that will come out during the harvest period is different from the one that will display during the carnivals or during the death of a king.

This is not new to us, as it is part of our tradition that is recognized by the society and passed down from one generation to another. In Nigeria, some families are known to be masqueraders and some even bear a name related to masquerades. Masquerades are known to have spiritual powers, magic and charms. The masks and clothes worn by the masquerades are seen as totem- sacred objects which should not be touched by an ordinary being. There is another belief that they represent the ancestors.

Here is a list of some of the various masquerades in South-Western Nigeria;

Eyo:

The "Eyo" which originates from Lagos is a special kind of masquerade that only shows its dancing prowess during the Eyo Festival. The "Eyo" are dressed in white apparels with a hat and hold a traditional iconic staff known as "Opambata", they represent the spirits of the dead, and are referred to in Yoruba as "agogoro Eyo" literally known as "tall Eyo". Legend says the "Eyo"came as a result of the need to protect a deity from the activities of hooligans who wanted to destroy or steal it.

Alapansanpa Masquerade

Also known for his visit to Olubadan's palace June every year, in and outside Ibadan, the Alapansanpa masquerade was used in the past to fight and win many wars . It is said that if Alapasanpa doesn't go to the Olubadan's Palace, there will be no be peace and prosperity in the land and that means the Olubadan is a bad person.

Atipako Masquerade:

Atipako is known as a 'load-carrying' masquerade that is accompanied by women. The ancestral rites is chiefed by a community or family elder referred to as 'Alaagba'. Atipako masquerade always carries stones, mortar and pestle on his head. This portrays its significance for blessing the masses and the land. It comes out annually in June and spiritually cleanses the community.

Agemo:

Agemo is celebrated among the Ijebu people. The festival is a week-long event marked with great festivities, traditional routines and an important feature which is the presence of the "Agemo"masquerades. The "Agemo" group file out one after the other to showcase their skills and perform magical tricks while the drummers beat their drums and songs are rendered to entertain people.

Egungun:

Egungun is otherwise known as masked ancestors of the Yoruba land which assures the people that the dead are among the living. The festival is set off when the Chief priest of the Egugun Masquerades invokes the spirit of the ancestors ,this act is known as "Alapi", it is done when the Egugun masquerade and worshippers dance , drum and are now possessed by the ancestral spirit. The Egungun masquerade is dressed in colourful regalia with a whip ,which is used to flog anyone in the way of the spirits.

Oladunwo:

Oladunwo is very popular in Okemesi, Ekiti State. It is usually present during the Egungun festival of the Okemesi people. Oladunwo is generally believed by Okemesi people to have saved and protected them during the Yoruba inter-ethnic wars especially during the "Ekiti Paraapo" (an alliance with the Ijesha people) war.

Obadimeji Masquerade:

Obadimeji masquerade is worshiped by the Opayinka, Opadiran and Ojesanmi family in Ibadan. History says that any member of the family that abandons the family tradition of worshipping the masquerade will be in trouble for the rest of his life. Its costume is usually sown with materials like red lace, damask, and other types of unique materials except white.

•Culled from www.nigerianbulletin.com

Eebi Epe Festival, Epe's Cultural Heritage

One needs not to be told that it is that time of the year when the people of Epe pride themselves in their rich cultural heritage. The frenzied atmosphere ostensibly depicts the enthusiasm and clout of the riverine area. Harder to believe is the vibrancy that resounds in the crowd as they geared into full swing for this year's Eebi Epe festival.  Both young and old are seen on the streets, celebrating the feast of their tradition, adorned in different colourful native attires.

Far away from the buzzing city of Lagos, Epe town lies on the North coastal region of Lagos with road links to ijebu-ode and Ikorodu. Primarily known for its fishing occupation, the people of Epe gather yearly to celebrate their culture and ancestry in a rich colourful festival known as Eebi Epe festival. The festival attracts sons and daughters of the community both within and outside the nation as it marks the unity of households and the beauty of the communal cohesion.

Okosi Age Group

Eebi Epe festival is celebrated yearly and usually spans three months, starting from January to march. Oftentimes, it is extended to the fourth month. Besides celebrating the tradition of the people and the historical velour of the community, a notable feature of the festival is the marking of the different age groups in the community. The Okosi age group system is very important in the life of the Epe people as it is the compulsory military service that was evolved to liberate and defend the people from external aggressors.

The modern day Okosi age group system is similar to the one of the olden days except that the groups do not go to war again; rather they engage in the demonstration of war-like entertainment during the Eebi Epe festival.

The Okosi age group system is a three-stage system. A new recruit enters the system at the Ipana Kekere stage and serves for three years before graduating to the next stage, which is the Ipana Arin. He serves another three years at this intermediate stage before graduating to the senior stage, which is the Ipana Agba. At every stage, an Ifa priest will be called upon to consult the oracle to pick the leader of the group through Ifa divination. The chosen leader is called "Giwa Egbe". Each stage of the system has about 23 chieftaincy slots with the Giwa Egbe as the head chief. Thus, the festival marks the selection of a new age group in the community whose roles are for the protection and projection of the community's vision.

All these are captured in this feast. It is a way of telling Epe history through activities that portray the beauty of their culture. The people are garbed in colourful attires. Some are fully clothed while others make do with the wrapper. This is one feast that brings both the old and young together.  The celebration is preceded with series of preparations. Once the king affirms the commencement of the festival, it's all pomp all the way till the end of the festival. It's a colorful and exciting event to watch.

Boat Regatta, Masquerade Parade

However, the key features that mark the ceremony as a tourism attraction include the Okosi traditional boat regatta, Iyonfonran traditional festival, Ita-ebi, Oju Alaro Oke Rites Day and Kilajolu Masquerade Parade. The Okosi traditional boat regatta is characterized by an age group cultural procession where different age groups decorate their boats in different colours and adornment and compete on the sea.

Each group is led by a leader who receives the prize after the local chiefs grade the boats on creativity and beautification of the boat. The boat that emerges the winner is awarded the best decorated boat of the year. This competition is held at the Oju Alaro Ebute River. The young age groups proceeds through the town to the lagoon to offer prayers before heading back to the Ojualaro shrine where they circle the ancient tree three times before entering the shrine.

At the Iyonfonran rite, the king is dressed in regalia adorned by beads, which he wears once in a year. Once he puts on this regalia, he assumes the role of the supernatural, and hardly acknowledges the presence of others as he proceeds to Ojualaro shrine where series of prayers are said. There is already a heap of burning firewood but as the ruler, he picks first before any other person. From there he leads the procession to the Oju Alaro Ebute River. This river is said to be the first settlement of one of the warriors in Epe. There the king and chief priestess offer prayers and plea for the god's guidance. This ritual is done to ask for blessings and ward off all evil spirits from the community.

The age groups garbed in different native attire to distinguish one from the other join in the prayers and watch out for any chaos in the crowd. Onlookers are thrilled by this act and are intrigued to participate in this traditional rite. This particular act draws all citizens of the riverine area, as they are eager to wish away all the enemies plans against them.

Once the king is done with his prayers, he throws the stick to the river, signifying that he has cast away all his problems and challenges in the river. The people do the same while the king heralded by masquerades, make his way to another end of the region where series of incantations is done. While he is doing this, different age groups walk around a significant tree, praying in a thankful manner for the answered prayers. One is advised to crouch low when the burning firewood is thrown in the river to avoid accidents.

The king also joins in the circling of the tree with his wife after the incantations.

The procession moves back to the Ojualaro shrine to complete the ritual while awaiting the arrival of the king and his convoy. Different age groups circle the ancient 'Orisha' tree where series of prayers are said before all disperse to their various destinations beaming with smiles in anticipation of the blessings of gods.
Ita Ebi and Oju Alaro Oke rites are key components of the Eebi Epe festival. This is the only time of the year the king dances publicly. It is marked by the homage to the king by different deities of the land.

Kilajolu Masquerade Parade is done in commemoration of the victory of the Epe people over the Ijaw and Mahin raiders in the past. When the commanding officer of the enemy, Akalajolu was captured, he was paraded through the nooks and crannies of Epe while young and old ones rained abuses on him. Thus at this ceremony, the masquerade, 'Kilajolu' is dressed up and made to parade the entire Epe town, flogging everyone on sight while the people call him various derogatory and abusive names.

For the next few weeks, the people of Epe will be on a merriment spree culminating at the end of next month where the peak of the event is celebrated. This festival is one not to be missed as it showcases the rich Nigerian culture of the Epe people.

Prominent Cultural Festivals That Thrill People Of Osun

Osun has a fairly large population. According to the 2006 National Population Census, the population of the state is put at 3,423,535. The state is rich in human and material resources.

Historical evidence shows that the Yoruba tradition is one of the earliest and dominant traditions in Nigeria. The people of Osun are predominantly Yoruba. The state is composed of Osun, Ifes, Ijesas and Igbominas. Their language is Yoruba but there are variations in intonation and accent in across the towns and cities. Osun is culturally rich and this can be seen in all spheres of life such as arts, literature, music and other social activities in the state. Here is a look at some of the cultural festivals in the state.

Egungun Festival:

Egungun refers to the return of the ancestors in masquerade form and is celebrated by the Yoruba people. In Iragbiji, a town near Osogbo, the Egungun festival is celebrated as the period of interaction between the living and the dead. Many colourful masquerades parade the streets and offer prayers for the living.

The festival takes place in May every year and lasts for seven days. On the final day of the festival, all of the masquerades meet at the Oja-oba (king's market) to entertain the people. The Aragbiji (owner) of Iragbiji and his chiefs arrive at Oja-oba from 5.00pm to receive them and perform the traditional blessing.

Osun Oshogbo Festival:

Osun Oshogbo festival has a two week programme of events starting with the traditional cleansing of the town called "Iwopopo" followed by the lighting of 500 years old sixteen points lamp three days later, called "Olojomerindinlogun." This is followed by "Ibroriade," which is the assemblage of the crowns of the past ruler (Ataojas) for blessings and its being led by the Ataoja who is the ruler and votary maid (Arugba) propelled by Yeye Osun, and a committee of priestesses. The Arugba bore the people age-long prayers to the grove in a calabash of effigy which can only be carried by a virgin, which signifies purity.

This festival, with its international status, has become a major tourist attraction. Observations over the years have shown that the festive period is about the best time to see the city as people parade the streets in their colours. The people look forward to it with great expectation and for the period that it lasts, procession, dance, art exhibition, and colourful carnivals are major attractions of the Osun Oshogbo cultural festival.

The event over the years, has given residents and tourists the opportunity to recreate socially, culturally, as they re-enact one of their renowned age-long spiritual and communal feast. Indeed the Osun Oshogbo has been and is one of the most outstanding and preserved cultural practices of the various festivals in Nigeria and Africa as a whole.

Olojo Festival: This is the biggest festival on the culture calendar of Ile-Ife. The Olojo (controller of time-Death) festival is celebrated in remembrance of Ogun, the god of iron who is believed to be the first son of Oduduwa as well as the creation of the world according to Yoruba mythology. The festival takes place annually in October and involves several elaborate ritual prayers led by the Ooni. It is marked by a carnival-like atmosphere and is attended by people of all ages. Olojo has remained popular in Ile-Ife because it is the only day in the year believed to be specially blessed by Olodumare (the Creator of the Universe).

Iwude Festival: Iwude Festival is the mother of all festivals in Ijesha land. It is so because it is the that brings all Ijesa people together. This month – long festival which starts in the palace of Owa Obokun of Ijesha land in Ilesa, extends to other parts of Ijesha land such as Ipole, Ibokun and Ijebu-jesa, before ending where it starts in Ilesa, before. It is therefore a festival that involves not only Ilesa, but also other parts of Ijesa North and Ijesa South, as they are now called today.

Iwude Festival is in essence therefore, a festival of unity. Iwude Festival is a festival in which a well – deserved honour is given to Kabiyesi, Owa Obaokun. It is a festival of rich culture.
The cultural displays also feature the festival greetings of the chiefs – with junior chiefs using their swords to beat the ground in front of the senior chiefs, people and using such swords to beat those of the senior chiefs.

•Culled from www.nigerianbulletin.com

Baaleship Tussle In Orile Shomolu

Chief Mufutau Awoseyi Akinpelu 

If a king has not died, a new one can not be crowned. This cliche applies to the vacancy left to be filled after the demise of Chief Saliu Akanni Olundegun who was the Baale of Orile Shomolu before he joined his ancestors recently. After the burial rites and some other sacrifices done to sanctify the land, the race to choose  new Baale of Shomolu began.

The people had their mind on a young man called Mufutau Awoseyi who was the son of late Chief Ishola Akinpelu who was Baale before Chief Akanni Olundegun in Orile Shomolu. But Chief Lasisi Omitogun who had been Otun Baale to the two previous Baales said it was his own turn to be next Baale.

Chief Babatunde Lasisi Omitogun 

The tussle to choose the next Baale soon began in earnest. Prince Mufutau  Awoseyi (now Baale of Shomolu today) had his own followers likewise
his counterpart Chief Lasisi Omitogun.
A lot of people wanted both of them but the matter must be put to rest through the ballot box.

Police were brought in to maintain  law and order of the land. And the two contestants were made to sign that there would not be breach of peace during and after the new Baale would be chosen.

Elections were keenly conducted by the elders in the land and Chief Awoseyi Mufutau Akinpelu emerged as   
the Baale of Orile Shomolu. People were rejoicing and celebration was at its peak for choosing a new Baale for Orile Shomolu. After his victory, Chief Mufutau Awoseyi Akinpelu has been reconciling the aggrieved parties and he has already extended his hand of friendship to work with everybody. 

His coronation will come up in May. This is when the staff of office will be handed over to him by the Oba of Shomolu himself. We say

"kabiyesi" to our new Baale!

Kade o pe lori,

Ki i bata o pe lese,

K'ase o pe lenu,

K'irukere o pe lowo,

Kaabiyesi o o o!!!

Panafest 2016

Panafest is an event dedicated to the African dance, music and other performing arts. Also known as the
'Pan-African Historical Theatre Festival' , Panfest is a cultural event that aims and endeavors towards the enhancement of the ideals of Pan-Africanism and the development of the African continent. It is a biennial festival and is observed every two years to celebrate the people of African descent as well as all persons committed to the well being of Africans on continent and in the global arena.

In the proceedings of Panafest, various conferences on African arts, history & international relationships, acts on theater, drama, music, poetry and other verticals are organized. These events not only keeps the visitors engaged but also serves the academic purpose of educating the world about the African bequests. Among other things, one of the best events is a candlelit Emancipation Vigil to honor African slaves.

Odun Omo Olowu : Celebrating Culture At Its Best

The atmosphere at the ancient kingdom of Owu was filled with festivity as prominent Nigerians gathered at the Gateway Secondary School, Ita-Iyalode, Abeokuta for Odun Omo Olowu, a new yam festival celebrated by Owu people.

The Odun Omo Olowu has a routine that is followed annually, which was precisely what happened this year except for the additional programme of dedicating a church built by the monarch. It started with activities such as road show, the popular Ayo games, visits by the Olowu to traditional and historic places, special jumat service and sports all culminated into the grand finale, which took place on Saturday October 5 with all the glamorous cultural and traditional beauties that made the Odun Omo Olowu a standout.

The event proper was set aglow with cultural displays, which started with a lineup of Owu warriors, dressed in black traditional war attires each bearing lifeless guns in his hands and dancing to catch the interest of the Olowu, who was flanked on his right by former President Olusegun Obasanjo and on his left by his wife, Olori Bosun Dosunmu.

Ostensibly ecstatic the way he looked, Oba Olusanya Dosunmu waved his irukere to the performing troops from his high seat as they danced and sang their cultural war songs, just the way it used to be in the early days of Owu warriors.

There were also the masquerade dance, female harvesters' dance, the Isan dancers shows and the king's cutting of yam into slices, an activity that was rousingly applauded and the yam slices passed round to attendees to share. The Isan dance was a dance of nine men dressed in traditional attires.

The men who appeared from both sides of the high stage danced round a pot wrapped round with white cloth and nine thin rods (Isan) bearing spirals on it. Each dancer danced round the stage and returned it into the pot and disappeared until they completed nine, indicating the number of years the king had spent on the thrown.

This year's edition of the festival had come and gone but the glitters that came with it would never be wished away in a hurry. It was the 14th of such festival to happen in the Owu Kingdom, Abeokuta, Ogun State but nineth to been held under Dr. Olusanya Adegboyega Dosunmu, who is the Olowu and Paramount Ruler of Owu Kingdom and in whose reign the new yam festival was rebranded as Odun Omo Olowu.

The royal father's arrival on the celebration ground was welcomed with very loud ovation, songs and praises. This year's celebration was not an exception as the it burst into thunderous applause with arrival of the Olowu and paramount ruler of Owu Kingdom, the Olowu Kangunere, Amororo II, Oba (Dr.) Olusanya Adegboyega Dosunmu, at about 1.00pm. Accompanied by the 18 Obas and their Baales from across the various towns under his rulership ; the paramount ruler's majestic step-by-step dance towards the red-carpeted high stage became a thing that thousands of people present fell on one another to have a glimpse of.

Already on ground to welcome him to the colourful ceremony were the crèmes de la crème of the Owu Abeokuta community, including former Minister of Justice and Attorney-General of the Federation, Prince Bola Ajibola, SAN; former Military Governor of old Ondo State, Brigadier General Ekundayo Opaleye; Chief Emmanuel Osunbiyi; Chief Bolu Akin-Olugbade and several others. His traditional chief warrior (Balogun of Owu Kingdom) and former President of Nigeria, Chief Olusegun Obasanjo joined him later.

Clad in an elegantly embroidered agbada made of white and black stripes material and a pair of shoes to match with his splendidly beaded white crown, the 81-year-old monarch was greeted with explosive songs and drumming composed by ladies dressed in Aso Oke with white lace on the top and men dressed in same stuff with traditional eleti-aja caps, respectively, as he made his way one step after another towards his high seat on the stage.

•culled from www.vaguardngr.com

The Owu-Aru-Sun Of The Kalabari Kingdom In Rivers State Of Nigeria

Sauntering into Buguma City the Traditional Headquarters of the Kalabaris' and the venue of the famous Owu-Aru-Sun Alali on 30th and 31st January, 2009, a first time visitor will mistake it for the Honston Texas, for its cultural heritage from its founding fathers performed by the Ekine Sekiapu Society.

For the Kalabari man which includes his women folks, culture is a way of life and forms part of their daily life. The Owu-Aru-Sun Alali is a series of masquerade display by the Kalabari people of the Niger Delta Region of Nigeria. Oral Tradition has it that the festival is usually performed after the exhaustion of the various masquerades owned by both the community and the groups or compunds which usually last for between 15 to 20 years.

Tracing the Genesis of Ou-Aru-Sun, it can be recalled that it was celebrated in Buguma City previously in 1908, 1927, 1973 and 1991 by the Ekine Sekiapu under the leadership of the Opu Edi.
The Ekine (it's proper name) and Sekiapu (dancers) are the custodian of the Kalabari customs and traditions right from the old shipping (Elem Ama) till date. The Ekine also formed the nucleus of the traditional Government of the Kalabari people which includes the maintenance of law and order, including matters of arbitration where punishment were meted out to offenders according to the laws of the land.

The Owu-Aru-Sun Alali is the festival of the highest cultural display that has ever been witnessed in the socio-cultural organisation of the Kalabari people. Where the masked players in these dances were said to represent the water spirits, (Owu), to whom the Ekine ministered. The unique beautiful scenario of masked masquerades in colourful outfits and dancing in the special steps and styles and styles of their compounds is a sight to behold after which the Owu is said to be returned to the Ocean where they are said to reside.

While some of these masquerades are owned and performed by the entire community, some are owned by particular chiefs and compounds such as the Alagba by the Abbi group , the Peri-gbo by Georges Compund, Bekinaru Sibi by Wokoma Compound, Gbasa of the Onbo group. The major masquerades are always played during the dry season with about three plays annually over a long period which ranges between 15-20 years as said earlier. After the last group of masquerades have performed, the Ekine Sikiapu through the town crier intimates the people of the need for preparation for the next Owu-Aru-Sun Alali. The town crier (Kpo kpo gbo la bo) having done this, Head Chiefs of the various canoe houses and compounds who own masquerades harnesses with it's people on how to put up it's best performance and sometimes also involves services of experts in the assembling of headpieces and costumes.

Two days to this celebration, Sekiapu must host some special sacrifices made up of white male fowl, an eg, a split finger of plantain and a piece of white cloth at strategic points sch as the waterside of the national deity of the people (Owameso), the entrance of the Ekine house, the entrance of Adum (head of the local water spirits) Oferema Etele (an ancient sacred path in the North-West part of the town) and Ebe Boko, (an inlet off the main River leading towards the Ocean). The essence of this sacrifice is to appease the deities and also plead with it to ensure total peace and to eradicate evil forces and disturbances from obstructing the going down of he water spirits.

On the eve of the Owu-Aru-Sun proper, headpieces of all masquerades are set up in the ancestral shrine of the various owners where the head chiefs and male members of the group performs the necessary purification and sacrifaces, this also gives an opportunity for smaller houses to come up with request of favours, protection and provisions from the spirits while the women folk sings praise songs of the masquerades in front of the ancestral memorial hall (Inkpu). In the midst of all these, the Igba Alabo (purification pries) positions by the shrine of Obiana (Owame Akaso's daughter) holding in his hands a glass of gin, and an egg in the other hand and libates to the seven founding fathers of the Kalabari (Amabiame, Endeme, Korome, Ituruame, Akialame, Igodome, Bukume). He invokes by inviting all the water spirits in Ekine to come out tomorrow and return to the 

Ocean after the Owu-Aru-Sun celebration after which the egg in his hands is placed on the Obiana's shirne. On the D-day of all celebrations, all the colourfully dressed masquerades of the varioys groups and compounds lines up in front of their ancestral halls and are being escorted to the town square amidst cheers by members of it's house. On reaching the square each masquerades is greeted by the Chief drummer (Akwa Alabo) and shows a little display of its distinctive dance step before taking a bow into the Ekine hall.

After all the expected masquerade groups has gathered at the King Amachree square, the patron goddess of the masquerades (Ekine Alabo) libates to the Amatemeso with a bottle of gin and glass on the completion of the series of plays of the water spirits and the journey back to the Ocean. The Ekine Alabo ask for journey mercies back to the spirit world and also assurance of their return in the next festival. After which, the Akwa Alabo summons the masquerades and Sekiapu for final procession with the Ikikroko drum with Igba Alabo taking the lead and closely followed by the Opu Edi (Head of Sekiapu) and Ekine Alabo. 

Following this procession is the masquerades Tari Oboko (First paddler in the water spirits canoe). Then comes all the masquerades that had participated in the last series of play with the masquerade ofor (helmsman) in the water spirit canoe taking the lead. It is worthy of note that Tari Okoko and Ofor do not feature in the series of plays, they appear only at Owu-Aru-Sun. The masquerades calmer (The Owu Koribo) who must be a Sekibo escorts the masquerades and are on a line with unmasked sekiapu dressed in elaborate traditional attire of Donne or Woko and capped with either Ajibulu (head dress) or Bolar Hat.

The procession moves around the Amachree square in the usual anti-clockwise direction moving slowly to the special rhythm for Ofor the helmsman, the Akwa Alabo calls the names of the various deities and ancestors with masquerades and Sekiapu of the mentioned houses responding by pointing towards their various shrines, after which they return to the Ekine meeting house for a rest having completed the third round of dance.

At intervals, the comical trickster Ikaki (the tortoise masquerade) entertains by keeping up the interest of spectators and keeping the arena lively.

After about 20-30 minutes of rest the que of masquerade lines up again for another three rounds of display as usual and as it completes this season, the chief drummer changes to the "sending down of the spirits drums" (Owu Iderima Akwa) which special sound means the embarkation of the spirits. At this stage the purification priest retrieves the egg, with his left hand holding the egg, and his right hand holding his irony purification horn, takes the lead of the procession to its final trip. As soon as he approaches the entrance to the southern part of the main street, he backs off from the line and speeds down to the waterside (Owu Sera) with a group of young Sekiapu rushing ahead of him and with their canes, driving women away. All the masquerades following him also backs off at the approach of the main street and follows suit to the waterside.

On arrival at the waterside, the purification priest reminds the Gods in an incantation of his request of the previous evening of "a safe journey to the spirit world pleading with the spirit to pilot them safely to the ocean, after which he throws the egg into the river and also passes his ivory horn anti-clockwise round his head and dips it into the water, this action he repeats 7 times which ensures that any evil force among them that may cause disruption of the journey to the spirit world is defeated.

After this purification rite is finished, the masquerade players strip themselves off their head pieces and costumes and each after the other, dives violently into the water which signifies the water spirits are on their journeying back to the ocean, and the masqueraders are escorted by the masquerade calmers back to their various memorial halls where they change into their regular cloths. A few days after this once in a lifetime event, the Ekine Sekiapu rolls the Ikinko drum into the replica of the ancient town well (Ama Sube) which signifies the official closing of the masquerade season.

That what took place within 29th to 31st January, 2009 at Buguma during the 2009 Owu-Aru-Sun festival.

Agbon Festival In Ile Ife

AGBON festival in Ile-Ife is woven around the personality of "Osara," a heroine of Ile-Ife and wife of Oduduwa. It is usually celebrated in May every year.

Interestingly, a lot has been said and written about Oduduwa, the progenitor of Yoruba race. But little is known about "Osara" - his wife without whom Oduduwa could not have been remembered today because Osara was the only wife through whom Oduduwa had children in life. Yoruba oral tradition supports the claim that it is out of these children that other Yoruba kingdoms evolved.

According to Ife Oral tradition, Osara and Olokun were bosom friends. Olokun had married Oduduwa for several years without a child. Olokun was acknowledged to be extremely beautiful and wealthy woman as a result of bead making and trade in beads: She persuaded Osara to marry her husband (Oduduwa) probably through her, Oduduwa might have children. This oral tradition is reminiscence of the story of Abraham and Sarah in the bible.

The marriage between Osara and Oduduwa was blessed with a male child named "Okanbi". As a result, Oduduwa loved Osara dearly to the extent that she accompanied him wherever he went, to the annoyance of Olokun.

Soon after the birth of Okanbi jealousy, unhealthy rivalry-and serious quarrel ensued between Osara and Olokun over who is dearer and, most precious to Oduduwa between the two of them.
While Olokun was saying "Olobe lo koko" Osara said "Olomo lo loko", meaning: "A good cook is the husband's favorite; a fruitful wife is the husband's favorite."

Eventually, the quarrel between Olokun and Osara soon became public knowledge to the embarrassment of their husband.
Consequently, Oduduwa and the chiefs fixed a day for the settlement of the quarrel between the two, Olokun and Osara at Aafin Olofini that is Ooni's palace. On the morning of the agreed day, Olokun being a wealthy woman prepared a delicious feast for everybody present. Olokun is known to be extremely beautiful woman but attire and body adornments on this particular day made her even more beautiful to the admiration of all present. Giving the quality of items Olokun displayed, she was greatly admired and appreciated more than ever before for her beauty, wealth and the assets God has endowed her with, this attracted comments from spectators that Olokun surpasses her rival (Osara) in everything.

Soon afterwards, news went round the town and Osara heard of Olokun's exploits and display of wealth and affluence in the palace. She gathered all her children and adorned them with Agbon seeds on their arms and feet because she was as rich as Olokun.

Nevertheless, Osara's children became a sight to behold because of their costumes. At the junction of Lakoro's compound close to Oja Ife market junction, Osara called on Lakoro family members and people around to come and witness her display at the palace. 

Osara gave eight out of the hand woven palm fan in her possession to Lakoro family members. On getting to the junction of Oriyangi's compound near the palace, Osara said "Agbonro" and the followers answered by saying

"Ro", "Agbon ro" Ro". Meaning: "Agbon descend, it has descended."

Armed with the hand woven palm fan earlier distributed to them, the followers of Osara and her children started clapping and dancing to the song.

"Olomo lo laye o'

Osara mo Komodeo,

Ololo loo laye o;

Osara mo Komodeo"

"A fruitful woman owns the world, 

Osara has brought children, a fruitful woman owns a world, Osara has brought children."

Unlike Olokun, Osara was merely able to feed people present with "Akara" beans cake. This is why 'Ekuru' is an important ritual item during Agbon festival. This is also why hand woven palm fan is used to provide music during Agbon festival up till today. 

Osara being a good dancer, danced to the admiration and delight of everybody even to the extent that Oduduwa and all, the chiefs and spectators gave Osara and her children a standing ovation. In the course of the uproar, Osara's children and the spectators scattered and disrupted all the priced and precious objects Olokun had displayed. This annoyed Olokun greatly and she sworn never again to have anything to do with Osara in life. But Osara promised to follow her wherever she went.

Olokun gave her priced and precious properties, which include beads and local fabrics "Aso Oke" to Osara's children. This perhaps explains why up till today Osara worshippers and adherents usually tied "Aso Oke" local fabric round their waist and beads round their neck as part of their costumes during the annual Agbon festival in Ile-Ife.

According to the oral tradition, Olokun in annoyance departed for Ilesa, some few kilometers from lIe-lfe. Osara followed her as promised. When they got to Ilesha Osara fell down and water came out right on the spot. The pond bake is still there up till today at the palace of Owa Aromolaran of Ilesha. The pond is still worshipped till today.

Thereafter, Olokun left for Abeokuta and Osara followed her until they got to Lagos where Olokun fell down and turned into "Okun" an ocean, Osara also fell and she too turned into "Osa" an ocean. Olokun, owing to her earlier vow, was still annoyed that she would not have anything to do with Osara.

Magically, the two oceans, "Osa and Okun" separated permanently. This however explains the tiny demarcation that separates "Olokun and Osa" oceans in Lagos even up till today.

The festival is celebrated in the month of May in Ile-Ife. Before the commencement of the festival, the main participants proceed to Oke-Igbo or Ifetedo some towns near Ile-Ife to get the palm fronds and seeds. This is because Ile-lfe does not have the male species of palm tree that is used for the festival in its domain, (it is the female species that produces the coconuts that we eat).

The festival runs for seven days. Participants in the festival represent the followers of Osara and her children. The dried palm fronds will be tied with stones inside round the legs to form rattle like beads which was the prized and precious properties that Olokun gave Osara's children.

On the seventh day, attention will shift to the palace of the Ooni of Ife where Akara (bean cake) will be freely distributed. They will receive the blessings of the Ooni of Ife and afterwards all the palm fronds, Agbon seeds that was used in adorning the bodies will be removed suddenly and that mark the end of the festival till the following year.

Major Festivals In Delta State Nigeria

Delta State is endowed with a rich cultural heritage culminating in the existence of a variety of traditional festivals which are celebrated as an annual community affair throughout the various local governments. Almost every village celebrates traditional festivals that bring both indigenes and non-indigenes together. Most festivals take place between March and December every year and they offer occasions for re-uniting family, friends and well wishers from far and near.

The important festivals celebrated in the State include the following:

Adane-Okpe: The Adane-Okpe is an annual cultural event that symbolises a rallying point for all Okpe people. It dates back to the historic meeting of the four Okpe founding brothers; Esezi, Evbreke, Orhoro and Orhue, after the migration of their ancestor from Benin early in the last millennium. The festival is held in Orerokpe, where the meeting point of the brothers is clearly visible.

Ukwata Festival: This is the major feast of the Abbi people of Delta State of Nigeria. It is an important annual festival which is usually celebrated in the month of February. The festival marks the end of the year's farming activities of Abbi people and ushers in another farming year and other activities.

Aja festival: This literally means the "Festival of Sacrifice" and is celebrated annually in August to appease the gods and mark the beginning of harvest period.

Iwaji festival: This festival is celebrated to commemorate the harvest period particularly the abundance and availability of New Yams.

Oli Oma Festival: This is a feast day at the end of harvest celebrations during which families give sacrifices to their dead mother. it's kind of a mother's day celebration for deceased mothers.

Ine or Ekensu: This is a famous festival of the Capital City, Asaba. It is marked by a five day celebration of military-like parades and war dances in each of the five villages of Asaba. The festival is reminiscent of the old battles in which Asaba people distinguished themselves.

8 Things Visitors Are Forbidden To Do At Oba Of Benin Palace

The royal house of Benin is one of the most famous in Africa and the world at large. Yearly, tourists and visitors troop to the ancient city located in Edo state, Nigeria to see the palace which holds the rich history of ancient royalty.

Although not all are granted audience with the Oba – Omo N'Oba N'Edo, quite a number of people are allowed to tour specific areas of the Palace. While paying a visit, it is important to check with your tour guide for regulations which govern movements around the palace.

However, if you are set to visit Benin City in a bid to tour the Oba's Palace alone, we have put together a list of 8 things visitors are encouraged not to do at the Oba's palace.

Pointing:

Pointing fingers at either Oba or his chiefs are not allowed at the Oba's palace. The Oba himself does not point fingers at anyone as well, except in a bid to bless or curse another individual.

Pointing is seen as an act with deep spiritual meaning and so, anyone who does this is promptly arrested by the security guards of the palace known as the Ifienwenro for questioning and possible punishment. The Ifienwenro is a 'spiritual' guard whose major duty is to wade off spiritual attack against the Oba. These guards are usually clad in brown wrapper skirts with armlets around them. After arrest, the offender is usually compelled to take an oath before confessing or giving explanations for pointing fingers at the Oba. In dire cases, the offender might be asked to present certain animals for sacrifice.

Whistling:

Whistling might seem like a simple and harmless act, but when in Benin City, especially at the Palace, this is considered rude. Based on superstition, the people of Benin believe whistling to be a medium through which mortals can call to spirits and the dead. The Oba palace houses over 3000 deities and mysticisms with spirits attached to them. It is believed that when a person whistles in the palace, there is no control over which spirit or deity would be roused by the call, and in a situation where the roused spirit does not see any food, offering or appeasement, it might take the life of the whistler or anyone around the vicinity.

Open Umbrella During Festivals:

Umbrellas are fashioned to offer protection from harsh weather conditions such as rain or sun, however, if you are visiting Benin and you plan to attend a festival, be prepared to stand through any condition the weather throws at you without protection.

During major festivals such as the Igue festival, the Oba of Benin is the only one whose head can be covered with an umbrella. The palace chiefs are expected to leave their umbrellas at the palace gate during festivals. For tourists and visitors who have no prior knowledge of this rule, the security guards known as the Ifiento issue a warning at the entrance.

Black apparel:

Black as a colour typifies mourning in many cultures. Seeing as it is a taboo for the Oba to mourn, no matter the circumstance, he is not allowed to set eyes on the colour black. As a result, anyone wearing a black attire is not allowed entrance into the palace, especially if the person has the intention of gaining an audience with the Oba or there is a high chance of the person crossing paths with the Oba.

Women at the Alaka area

The Alaka is a section of the palace known to habour Oba Ehemgbuba shrine. According to Benin history, Oba Ehemugba, famously know as a powerful mystic, was born a haemophrodyte and since his father did not have any other heir to ascend the throne after him, he invited powerful witch doctors and mystics to work on young Ehemugba. At the end of the healing session, the female parts of Oba Ehemugba was removed from him and he was left with only the male parts. To assuage the worries of the people and assure them that the next Oba would indeed be completely male, Oba Ehemugba was paraded naked around the entire community. The shrine in Alaka is believed to contain his spirit and so, any female who enters the area immediately become infertile. To avoid barrenness among the Benin girls and women, a ban was places around the shrine. Women till date are refused entrance to the area.

Male Visitors To the Royal Harem:

No male visitor of any kind is allowed near the royal harem. The royal harem include the queen as well as other wives and concubines belonging to the Oba. This regulation is so severe that the members of the harem, especially the queen, are not even allowed a touch from their father or brother. The only males allowed to approach the harem are designated male offspring from the royal family, males with blue blood.

Banga (palm oil fruits)On the Head:

While Banga soup is notably consumed by people in Benin City, carrying its source- the palm oil fruit- on your head in or around the palace is strictly prohibited. Also, a vehicle loaded with the palm oil fruit is also not allowed through the streets surrounding the Oba's palace. The palm kernel is usually red in colour, same colour as blood, and it is believed that the palm fruits at the Oba's palace or around it means that the land will take blood, and usually someone around would have to die. It is considered a bad sign and an omen. In a situation where someone, possibly a visitor, fails to adhere to this rule, an animal is essentially sacrificed to the Ogun Oba as soon as possible, to avert impending death or catastrophe.

Dogs:

In the precolonial times, after human sacrifice was abolished, dogs were used in many communities as substitutes to human offerings or just for special sacrifices. If you have visited the Oba's palace, you would discover that dogs on their own, as though they have a premonition, do not venture into the palace or run around it while playing. Any canine that strays within dies.

•Culled from www.leadership.ng.com

10 Cultural Festivals In Niger Delta

The South-South of Nigeria is often referred to as the Niger Delta, and it is a hub of cultural activity which includes festivals and local events of varied imports and significance. Examined below are some of the cultural festivals you should attend when next you find yourself in the Niger Delta:

i. Niger Delta festival for arts and culture

This is an annual event organized to celebrate and showcase the rich cultural heritage of the oil-rich Niger Delta region. It has the backing of the government often holds in Calabar, Cross-River State. The cultural festival features boat cruise, art and craft exhibition, food fair, fashion shows, gala night, Face of Niger Delta cultural pageant, acrobatic performances, concerts and masquerade outings among others.

ii. Awankere Juju festival

This festival is usually celebrated in July and fast rising to become a national festival of some sorts in the Niger Delta. The essence of the festival is for people of the Niger Delta to give sacrifices and appreciate God for a good harvest, as well as good returns from the Niger River. The first part of the festival involves rituals which are closed to the public, but the second part is a big party with people donning masks.

iii. Okiroro/Okere festival

This local festival is celebrated by the Okere people of Niger Delta and it is held between July to August to celebrate the gods and the ancestors for good life, health, and plenty harvest. During the Okiroro festival, the Okere Juju masquerade emerges to represent departed ancestors, and people flock around it with singing and dancing. Various clans come together for the festival and it features several fascinating traditional events.

iv. Boat regatta festival

This is a water festival where sailboats are decorated in top colours to engage in racing and other water activities. Many people operate these ships to the chanting of thousands of onlookers and it is a festival that draws people from all over Nigeria to witness the water events.

v. Cultural fiesta

Cultural fiesta takes place in several parts of the Niger Delta region, and the main objective is to enlighten the people to the need for peace and environmental sustainability. The three local governments of Ogbia, Sagbama, and Southern Ijaw hold wrestling matches to drive home their message of peace, and several dance groups entertain the people. Some of these are the Oduma Dance of Kolo, the Ayama Women Dance Group, and the Peace Ambassadors among others.

vi. Ukwatta festival

This local festival holds every February in Abbi area of Delta State. It is an annual festival marking the end of the farming activities and ushering in another farming year. It features local dances, masquerade outings, feasting, town meetings and reunions between indigenes who came back home from far and wide to rejoin their people.

vii. Adane-Okpe

This festival is a commemoration of the four founders of the Okpe kingdom: Esezi, Evbreke, Orhoro, and Orhue and their migration from ancient Benin Kingdom to their current location. This is an annual event held in Orerokpe to symbolize the native existence of the people in their present location.

viii. Ine/Ekensu

This festival holds in Asaba, the capital city of Delta State. It is a 5-day event holding in the five villages of Asaba. It is a celebration of war and of peace, and it features war dances, military-like parades, reenactment of old battles, and other related events that spice up the annual event.

ix. Ikwerre, Kalabari, Okrika festivals

The Ikwerre, Kalabari, and Okrika communities of Rivers State annually celebrate festivals to honour water spirits of their region. Masquerades wear headdresses that imitate fish and water birds. The festivals start with a divination from the priest of the deity to be celebrated, and this is followed by ritual sacrifices and songs and dances celebrating various water deities.

x. Iwaji festival

This festival is celebrated to commemorate the harvest period, particularly the abundance of harvest during the New Yam period. This festival is held after initial yam harvest to appreciate the gods for a good harvest, after which humans are free to partake in eating of yams.

•Culled from www.nigerianbulletin.com