CULTURAL VALUES OF EKPHEI KINGDOM BY SIR. PETER APEKHUMHE.
African culture has been existing since the creation of the universe. Culture is a complex and multi dimension reality. It is of mankind. In defining culture, R. Benedict ( 1930s) said ”Culture is a pattern of thinking and doing things that run through the activities of a people“ simply put, the cultural values of Ekperi Kingdom include religion, education, solidarity, fraternity, tradition and the total make up of the people. Though the influence of Christianity and Islam are still weighing on the effectiveness of the cultural values yet it unveils itself daily to her subjects with the understanding of her artefacts in all the nooks n crannies of the continents.
The traditional and cultural values are structured into human developmental stages of life. That is, from the 1st day in life to the end of one’s life on earth from the cutting of navel, washing of the baby, naming ceremony. Others are internal inculturation, informal/formal education, manhood initiation, okhe title, marriage, chieftaincy, IKPELO/IBAKI celebrations. The very birth day of a neonate is traditionally remarkable with some special songs, dances and incantations in the family in order to welcome the the babe to the family.
After much celebrations, the service of diviner is consulted by some parents to ascertain the name of a particular ancestor, who has reincarnated. Some parents also name their children directly or indirectly depending on the prevailing circumstances of birth. Hence, we have names like, BABANOKHUA, IYOMHA-NOKHUA, APEAYE, UDUKHOMO, IYOVUE, OSHOVUE, OGHNA- OKHUA, Ikphembhosi, etc.
Traditionally, names and circumcisions are always done on the 8 day after the birth for male children. While female children are exempted from circumcision on the 8 day. One would think female undergo the process during the period of 7 days of incubation before marriage. At this juncture, an attempt would be made to confine this write-up on the male stages of life in Ekperi according to the tradition of Ekperi.
BETWEEN 01-14 YEARS:TRADITIONAL DOMESTIC INTERNALIZATION.
Not much is heard from children of this stage apart from the informal inculturation of our salient values with the domestic education. Responsible parenthood is important in order to produce morally healthy children in the society. Thus the child, partakes effectively in the trado-domestic school of the culture like farming, fishing, and wrestling at Night, Proverb, Parables and a host of others.
Between 15-17 years Manhood initiation. Manhood initiation is a vital ceremony in the life of an Ekperian. It is mostly the foundation whereby boys in particular are initiated into age group. The ceremony is biennial during the feast of OTSA/OSSAH festivals. OTSA festival is celebrated yearly without manhood initiation into a group. While the manhood initiation (URhuamhiI) into age group is done during OTSA festival biennially in Ekperi. The festival of OTSA (Deity) is being transformed into Ossah (peace) for general acceptance by christians and Muslims, hence it is currently referred to as Ossah festival. It is sufficient to mention here. that Urhuamhi remains the pre-requisite for the old age (IKPELO & IBAKI cerebrations) that is, what begins at young age of 14-16, is completed at old age( 60-62).
THE OTSA/OSSAH FESTIVAL
Day 1: the festival of OSSAH encompasses several ceremonies ranging from selecting the intending boys for the age group, (OTU) by a committee and taking a date for the ceremony. On the eve of the festival, Umese masquerade which comes out once in a year and goes to Utaki shrine to perform ritual sacrifices and songs. Thereafter his call at Utaki, he moves from home to home, dancing, praying, praising and blessing individuals in their homes in the village. Thus, he keeps vigil heralding the festival. Individuals and families are expected to present gifts to Umese as a sign of respect for our culture and ushering blessing of the year. Nowadays, most villages ignore the ritualistic aspect because of Christianity and Islam influences. This removal is still contestable by some traditionalists, who maintains that Umese is an independable organ in the festival.
Day2: AGBO-OPOR The individual parents of the age group are expected to present their children in front of their houses for the admiration of others at this stage. At this presentation, the parents also put on the Ododo cap on their children, because the Ododo signifies traditional maturity. Both old and new age groups come out with masquerades to entertain the audience on the joy of OSAH festival. It is only after the manhood initiation that gives a boy the to marry or acquire a wife and partake in traditional masculine activities of the people and the community.
Day 3: AGHUE-UGHIE: All the intending age group members are to keep vigil where they will be tutored by experienced traditionalists on the culture and tradition of Ekperi. A stipend is also collected individually for registration into the age group and general recognition of one another; testing the individual initiate to determine the best masquerade dancers in preparation for the following day of dancing in the village square. The weeping of them with cane to inflict masculine spirit in them, is traditionally importantant. Most of these activities take place during the vigil AGHUE-UGHE night of the cerebration at the village square. It is also important to stress that the age group must posses 2(two) fathers, one must be very elderly who is the senior and the custodian of the traditional values. The second could be of any senior age. It is the prerogative of the senior father to name his age- group. For example, EDUAPE, ALOAYE, ETSEORE, etc.
Both old and new age groups come in the evening with assorted masquerades to entertain the audience at the village square. Mainly, the festival last for three days, with different activities as briefly explained above. Furthermore, most people in the village participate in the festival both in dancing and moralling. All the masquerade are expected to dance during the festival. At the end of the festival, the greatest masquerade (Eghuene- Khua or Eghue-Igha) comes out to entertain the audience which brings the 3-day festival of Ossah to an end. After the general masquerading, the festival could continues with Ikpee for another 30-days whereby the younger ones comes every evening with Ikpee weeping the younger ones.
THE OKHE TITLE:
Another prestigious ceremony for men is the OKHE TITLE. Every male in Ekperi is initiated into the title based on the marital status and family lineage of his birth. If the intending initiate parental maternal status comes from the superior wife i.e the buyer (AMHOGHIA), it is customary and obligatory for the candidate to be initiated into the Etsu of his parental Ancestors. And if the initiate on the other hand comes from the 1st wife i.e ordinary (ADEGBE), he is to be initiated into the Etsu of the maternal Ancestors. Some parents however initiate their male children to both Etsus of the father and motther in Ekperi. The Etsu is the most respected seat of the heritage in every lineage and it is always entrusted with the most senior male in the lineage generation to generation. Such person is called OBE-ETSU. The acquisition of OKHE title gives every male child the right, and privileges of manhood, sharing from the linage belongings, wearing of the red cap (ODODO), chieftaincy, and other cultural traditional values. Okhe title entitles one to wear the Ododo cap and confers maturity, rights, privileges and duties on the recipient. The Okhe title can be given to male children of any age as from 10(ten) years or according to the financial strength of the father.
IKPELO & IBAKI CELEBRATIONS : OLD AGE.
Like earlier mentioned above, the pre-requisite for these celebrations is the manhood initiation, URHUAMHI. It is sufficient to mention that this celebration is unique to Ekperi among the clans in AFEMAI. IKPELO & IBAKI celebration are biennial for every 21st & 22nd successive age groupings who have attained the age of 60 & 62 years above. Since the celebration marks the entrance to old age, it involves families, relations, friends, well-wishers, including the church. The ceremony remains a financially gulpping of money as regards feeding, accommodation, clothing hiring of dance, entertainment and a host of others. Ikpelo/Ibaki qualifies individuals into the council of elders in one’s family, village and Ekperi in general.
The significant attire for both IKPELO & IBAKI celebrates is the red cap (ODODO) and beads. The ODODO is categorized into 2(two) kinds according to the tradition. The IBAKI celebrants put on the longer ODODO, while IIKPELO put on the shorter ODODO.Like mentioned above, the caps are similar in shape and outfit but differ in size and meanings. The significant differences remain on the conferment a follows:
a. the smaller ododo for Urhuamhi is conferred by father of the initiate in the family
b. The medium Ododo for Okhe title is performed by the Obe-etsu in the lineage
c. The semi –bigger Ododo for Ikpelo remains the duty of the most senior woman in the family
d. The biggest/tallest Ododo for Ibaki is conferred by most senior person in the family
Generally the ceremony of Ikpelo/Ibaki can be grouped into 4 stages:
Stage 1: AGAKI; The intending IKPELO & IBAKI celebrants and their families take a joint Unanimous date for the celebration with the consultation with His Royal Highness and Elders. Every one of them is expected to appear in a befitting AGBADA or at the market square, Palace, to announce the agreed date with a melodious and Joyful sound to march. Normally it is always not more than 30 days of preparation. This stage is known as Agaki. The agreement on joint date for the celebration is done village by village just as the celebration is village by village with the consultation with the village-head and elders of each community. The tradittion stipulates that the Ikpelo and Ibaki should commerce by Ugbekpe and Azukhala being the Senior villages thereafter any other villages could celebrate.
Stage II: IMOGHO; the D-day is heralded by joyful vigil by the celebrantes and families, invited friends, relations dignities within and diaspora. Both traditional and modern music are in attendance. Dane guns are sut at interval, infact the community environment is always enveloped with merry making of singing, dancing, eating and drinking. In can be regarded as a period of biennial reunion by indigenes, all and sundry. IMOGHO can also be dating day for chossing life partners by the younger ones. More importantly, the celebrats are expected to be decorated in their bodies with black substance (ICHIMHI) which signifies the commencement of the celebration, Ichimhi represents joyful news. It can be used for Urhuamhi, Marriages, Okhe, births and other promotions in life. Some people also use Erhue(traditional chalk), depending on the circustances of thanks giving.
Stage 111: IBAKI; Here comes the colorful climax of the ceremony. This demands the IBAKI (not the IKPELO) celebrate to possess a wooden hoe individually to perform the tradition rites of IBAKI proper. The hoe symbolizes the departure from the younger age of hand work, tilling grounds, fishing just as the ODODO for Ikpelo/Ibaki stands for respectable old age in Ekperi.
Traditionally, the demonstration and incantation are gesculately done at the village square or designated venue. Both junior and senior elders are expected to gather in the venue withs their families,friends and well-wishers. The senior would call each other by saying; “Our age” (OGBE-EEH) others would answer yes, (Eooh), remember how we are used to digging the soil with the hoes for livelihood, when we were young. But today, we are old and hereby performing our last hard work and surrendering the hoes to the younger age i.e. IKPELO and below”. They will funnily dig with the wooden hoes from their right and emptying them by their left sides as the last work like a typical farmer. They also keep watch of the IKPELO celebrants, by preventing them from coming closer to the scene as they are performing the rites of IBAKI. After this ceremony, both IBAKI & Ikpelo celebrants retire to their homes with jubilations. It is important to mention that the hoes are preserved in the individual family archives for posterity.
Stage IV UGHE- EGBOR. All the celebrants are traditionally expected to be seated with their wives, children and entire family, at the village square for the final stage. It should be noted that only the IBAKI celebrants are culturally empowered to perform this act of praising God, re-counting the bravely masculine achievements publicly and individually. Nowadays, some with religious orientation would only stand up to acknowledge the protection and blessing of God over them and their families. On the other hand, for example, a hunter may narrate his encountering success of killing an Elephant, Lion, Tiger etc. A soldier also gives his terrible experience at the battle field or peace keeping mission. A Farmer/Fisher man beats his chest on the techniques employed to acquiring his wealth every year and a host of others. The IKPELO celebrants would listen to learn from their senior brothers as the ceremony progresses. Gifts of cash and materials are also due to be given at this stage during the ceremony by the invited guests and well-wishers. Dane guns are shot as individual announces his masculine achievements in life. At the end of this final stage, the celebrants are carried shoulder- high to their homes or with vehicles by families and friends in jubilation.
Having made a brief review of our cultural values, it is humanly accepted that the piece of work is not completely whole. But, a revealing attempt has been triggered off for future development. More so, the recent ideology of inculturation gives more credence to the meaning and spreading of our traditional values.

Ekperi kingdom locate at zone two of etsako central LGA of Edo state nigeria

opj21:
Ekperi kingdom locate at zone two of etsako central LGA of Edo state nigeria

x