Ekuehi Festival
Many people spel Ekuwechi as Ekueehi, the latter seems for as it
stands, it means ‘do death people descend? And does not portray the
philosophy of the festival. On the other hand, Ekuehi (dead people are
depending) portray very vividly the philosophy of the festival. Ekuehi
contracts wit the Christmas and it is celebrated yearly. While
Christians is for the remembrance of the death of our great ancestors,
and is generally celebrated between November and December of every
year. Ekuehi does not mark the beginning of the year. It marks the end
of the year, as the Ebiras elegantly and forcibly put it ‘azarayi’.
Furthermore, the Ebiras did not claim that their ancestors initiated
the ‘eku’ cult which does not necessarily mean in Nigeria.
Origin of Ekuehi Festval.
There are two traditions on the origin of ‘eku’ cult (ekuoba) or Ekuehi festival in Ebiraland and these come from Okehi-Ohuodo and Eika respectively, two of the five sons or major branches of Ebira. The first tradition on the origin of ‘eku’ cult were seized by the wretched and destitute woman naked Onyonokumi from ovagu (a red monky) okavu (a family of red monkey), noting however that the Ebiras normally regarded theses animals as powerful for they are associated with the gods and goddesses. These instrument were eze, opipi and opo, ovagu was beating the eze onchere the ‘opo’ and ‘isu’ the ‘opipi’ while the rest dressed as modern Ebira masquerades dancing and singing. The woman went on fire-wood expedition when she saw the strange but interesting performance of the animals.
According to the oral tradition, the woman made some noise which made the animal to run away leaving behind all instruments including the ‘eku’ custome. This tradition could not say who Onyonokumi was but remarked that she lived with the five sons of Ebira who sojourned at the Okehi hils. After collecting the materials, she went home to show the elders what she had seized from the animals. It was further asserted that neither Uga (Okengwe), Ihima, Eika nor Adavi could identity the materials. On the other hand, Ododo on seeming the woman with the materials far away declared unequivocally that he (Ododo) knew what the materials were and confirmed that the things were used and important. He immediately called his senior wife ‘tuoga’ (a praise of great achievement) for these costly but strange things. Ododo further went into his room (abara) brought some coweries and began to throw in momory of this wonderful and historic occasion, Ododo then bought the materials from the woman ( exact amount amount not stated ) and told her that all woan would then be excluded even in the midst of their social and political changes. Thus, women would have been the further of ‘eku’ in Ebiraland. Unfortunately, Onyonokumi sold the materials to Ododo and further agreed to their exclution from the secret of ‘eku’ cult.
The Okehi tradition further claimed that Ododo went ahead single-handedly with his sophisticated plans to institute the ‘eku’ cult in Ebiraland. This preparation included the establishment of ireba Ododo shrines for Ododo in Okehi. This tradition did not say anything about the trouble between Ododo’s and Ekuoba’ the embodiment of Ododo’s spirit into ‘Ekuobahood’ was called Obadume. It should be stressed however that before Ododo died, he instructed his senior son on how to embody his spirit (which was conceived to be indestructible by death) into ekuobahooh and these instructions were immediately carried out after Ododo had died.
The second tradition (from Eika) on the origin of ‘ebuoba’ (eku cult) asserted that Ododo and Obaji (two real brothers) actually planned together to install ‘eku’ because of their strong and indisputable beliefs in life after death and that men were superior to women and to counter women’s witchcraft enclosure. The tradition did not mention anything about Onyonokumi and the instruments Ododo brought from her. The two brothers having jointly finished all the ‘eku’ outfits and the necessary charms (including ‘Ireba’ Ododo and Ireba Obaji (shrnes where the eku outfits were kept), they were all handed over to Ododo, the younger brother, to keep. It hen happened that Obaji was seriously ill and was at the point of death, Ododo was informed as was the custom. Ododo was believed to have said Obaji is the elder of the world, I will not allow him to be elder in the next world. Hence Ododo was said to have committed suicide ‘spiritually’ (or through the help of charms) and he was immediately made ‘eku’ in accordance with the previous instructions. On the next day, Obaji died (naturally) and he was also made an eku (second in Ebiraland).
Yearly these two important occasions were (and are still) celebrated by the descendants of Ododo and Obaji thus giving rise to Ekuehi, festival. As time went on, eve celebration (called ‘unehe) were added and this brought about physical conflicts between the celebrants of Odod’s death and the celebrant of obaji’s death because women were/ are allowed to take part in the eve celebration. Owing to the final consequences of the physical conflicts, Adavi (one of the Sons of Ebira) intervened and grace of the three days allowed between Ododo’s feast and Obaji. This is now the situation today
Origin of Ekuehi Festval.
There are two traditions on the origin of ‘eku’ cult (ekuoba) or Ekuehi festival in Ebiraland and these come from Okehi-Ohuodo and Eika respectively, two of the five sons or major branches of Ebira. The first tradition on the origin of ‘eku’ cult were seized by the wretched and destitute woman naked Onyonokumi from ovagu (a red monky) okavu (a family of red monkey), noting however that the Ebiras normally regarded theses animals as powerful for they are associated with the gods and goddesses. These instrument were eze, opipi and opo, ovagu was beating the eze onchere the ‘opo’ and ‘isu’ the ‘opipi’ while the rest dressed as modern Ebira masquerades dancing and singing. The woman went on fire-wood expedition when she saw the strange but interesting performance of the animals.
According to the oral tradition, the woman made some noise which made the animal to run away leaving behind all instruments including the ‘eku’ custome. This tradition could not say who Onyonokumi was but remarked that she lived with the five sons of Ebira who sojourned at the Okehi hils. After collecting the materials, she went home to show the elders what she had seized from the animals. It was further asserted that neither Uga (Okengwe), Ihima, Eika nor Adavi could identity the materials. On the other hand, Ododo on seeming the woman with the materials far away declared unequivocally that he (Ododo) knew what the materials were and confirmed that the things were used and important. He immediately called his senior wife ‘tuoga’ (a praise of great achievement) for these costly but strange things. Ododo further went into his room (abara) brought some coweries and began to throw in momory of this wonderful and historic occasion, Ododo then bought the materials from the woman ( exact amount amount not stated ) and told her that all woan would then be excluded even in the midst of their social and political changes. Thus, women would have been the further of ‘eku’ in Ebiraland. Unfortunately, Onyonokumi sold the materials to Ododo and further agreed to their exclution from the secret of ‘eku’ cult.
The Okehi tradition further claimed that Ododo went ahead single-handedly with his sophisticated plans to institute the ‘eku’ cult in Ebiraland. This preparation included the establishment of ireba Ododo shrines for Ododo in Okehi. This tradition did not say anything about the trouble between Ododo’s and Ekuoba’ the embodiment of Ododo’s spirit into ‘Ekuobahood’ was called Obadume. It should be stressed however that before Ododo died, he instructed his senior son on how to embody his spirit (which was conceived to be indestructible by death) into ekuobahooh and these instructions were immediately carried out after Ododo had died.
The second tradition (from Eika) on the origin of ‘ebuoba’ (eku cult) asserted that Ododo and Obaji (two real brothers) actually planned together to install ‘eku’ because of their strong and indisputable beliefs in life after death and that men were superior to women and to counter women’s witchcraft enclosure. The tradition did not mention anything about Onyonokumi and the instruments Ododo brought from her. The two brothers having jointly finished all the ‘eku’ outfits and the necessary charms (including ‘Ireba’ Ododo and Ireba Obaji (shrnes where the eku outfits were kept), they were all handed over to Ododo, the younger brother, to keep. It hen happened that Obaji was seriously ill and was at the point of death, Ododo was informed as was the custom. Ododo was believed to have said Obaji is the elder of the world, I will not allow him to be elder in the next world. Hence Ododo was said to have committed suicide ‘spiritually’ (or through the help of charms) and he was immediately made ‘eku’ in accordance with the previous instructions. On the next day, Obaji died (naturally) and he was also made an eku (second in Ebiraland).
Yearly these two important occasions were (and are still) celebrated by the descendants of Ododo and Obaji thus giving rise to Ekuehi, festival. As time went on, eve celebration (called ‘unehe) were added and this brought about physical conflicts between the celebrants of Odod’s death and the celebrant of obaji’s death because women were/ are allowed to take part in the eve celebration. Owing to the final consequences of the physical conflicts, Adavi (one of the Sons of Ebira) intervened and grace of the three days allowed between Ododo’s feast and Obaji. This is now the situation today
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