OZO TITLE (ECHI-CHI)
AN EXTRACT FROM THE BOOK ‘OGHE PEOPLES AND CULTURE E-BOOK
BY
Chief (Hon) Ndu Oliver Kanayo
(Ezedinaobi)
Dip. Telecom (S/W Engr.), HND Acc, MBA Acc, ACM.
Former Administrator, Ezeagu North Development Council.
Phone: 08039572901
Email: nduoliverkanayo@gmail.com
Ozo is the oldest and highest title in Igboland. Initiation into the aristocratic Nze na Ozo society marks the person as nobility. They sometimes bear the Ichi facial scarifications, described by Olaudah Equiano in 1745 as "Embrenche" or “mburichi".
Ozo is a prestigious title in Igboland. The holder commands a great deal of respect among his folks and community members alike. Ozo is a title of nobility which entitles the bearer to be part of the royal council of the community in which he lives. He is expected to be a leader, spokesman, and to exercise certain priestly and judicial functions. It is often said that no matter one’s attainment in life, if he fails to cap it with the ozo title, he has not yet arrived.
However, not all men are eligible to take the ozo title. Only “free born”, (blue blood) are qualified. To qualify for the title, one must be of a verified good character, having honest means of livelihood, married and willing to take a second wife on the cause of assuming the title.
A dishonest person, a known criminal, a questionable character, a slave (Osu or Ohu) is not allowed to take the prestigious “Ozo” title.
In a way, the title seems to be meant for the bourgeoisie because of the huge financial involvement and it confers one with the embodiment of executive, legislative and judicial powers – Anikwe 2010.
This explains why Romanus Egudu quoted in Okafor (2010) states that:
“The ozo title marks a high social status, which is consciously and assiduously struggled for in order to be attained. It is neither politically affected nor craftily contrived: people have to work for it. . . .
The Ozo is expected to be unflinchingly pure in his ethical life. He must speak the truth as he knows it at all times and in all situations.
He must be fair and just when adjudicating over cases or settling quarrels among his people. As a father of all, he must mediate and pacify, and not instigate or terrify. The ozo title holder must also himself be law abiding and must respect the customs of the land.”
Origin: Francis Ubah traces the origin of the ozo society to a benevolent society that helps both the individual members and the larger society, to a certain influential widow who had two sons but lost one to slave raiders.
To prevent a total loss of her other child, she called a feast and invited all the well-to-do in the town. The feast lasted for two native weeks after which each of her guests went home with some handsome gifts.
She discussed one point with them: the security of her only remaining son. They advised her to make this son put on cords around his ankles as a mark of identification. This also became an index for wealth and prestige as opposed to poverty and slavery.
So, from the phrase ‘Zobam’ (save me) is derived ‘Ozo’ (a savior, the saver). Members of this shareholding society invest so much in taking the title, because they know that they will gain in returns, eventually.
Eyisi (2010) traced the origin of ozo to Eri, the progenitor of the Igbo race. Eri initiated the contributory banking and shareholding society known as “Ogbuehi na Ogbuinyinya”, which later on transformed into the ozo title by the first Eze Nri, Eze Nri Ifikwanim who reigned around 1153-1043 B. C.
In the olden days, there was no insurance scheme or banking system in Igboland to save surplus wealth for children to inherit from their parents, or any economic insurance for elderly people, especially the wealthy ones against old age and infirmity. It was the dire need for these schemes that inspired Eze Nri Ifikwanim (Eze Nri 1st), the great and wise ruler of Nri kingdom, to institute Ozo title taking in Nri town to serve the above purposes.
Ozo title was graded into classes, ranging from the lowest to the highest. Each of these classes was distinguished by a different name, depending on the dialect of the particular community or clan. A male citizen can take the Ozo title of his choice in his community depending on his wealth or financial capability.
Onitsha has two classes of title: Ndichie Okwa and Ndichie Ume as attested by Ndichie Title dispute letter Ref No. C. 31/128 by the Divisional Office Onitsha, Nigeria of 18th March, 1942.
Ndichie Okwa, the senior group, entitled to seat on the “dais” (or bench) is composed of (1) Osuma (2) Adazie (3) Dum Omodi (4) Ozi and (5) Odua.
Ndichie Okwa candidate; among other requirements would offer:
A goat and a sum of Seven Pounds, Ten Shillings to the Obi; A total sum of Fifteen Pounds to Ndichie Okwa; a sum of Seven Pounds, Ten Shillings to Ndichie Ume. The Osuma will kill a goat in the candidate house, and the Obi will crown him Red Fez; and the candidate seats on a “dais” (bench).
Ndichie Ume, the second group is not entitled to seat on the “dais” (or bench) is composed of (1) Onya (2) Ogene (3) Onowu (4) Odu (5) Owelle and (6) Akpe.
Ndichie Ume candidate; among other requirements would offer:
A goat to the Obi, A sum of Thirteen Pounds to the Obi and Ndichie Ume, a sum of Thirteen Pounds to Ndichie Okwa. The Osuma will kill a fowl in the candidate house, and the Obi will crown him Red Fez; and the candidate does not seat on a “dais” (bench).
Like the buying of company shares in modern times, the more shares a person buys, the more dividends he gains at the end of the year. So also the higher the grade or rank of the Ozo, the higher the wealth a person has to invest, and also the higher the benefit he expects to get. Men who hold Ozo title enjoy the benefits accruing from it till death.
Some rich men acquire Ozo title as an insurance scheme for their young male children, while some even acquire the title in advance for the unborn male children. This is known as Ozo Ntogbo or Ozo Nchido. Other classifications include: (1) Ozo Ezeani (2) Ozo Ikwere (3) Ozo Okpara (4) Ozo Dim (5) Ozo Eyisi (6) Ozo Ozala (7) Ozo Gidigbam (8) Ozo Onumon.
The prestige conferred on Ozo title makes it very attractive and admirable to some ancient and modern Igbo men; hence most rich men in Igboland took the title and gained great influence.
Ozo by Inheritance: In some communities, when an Ozo dies, his title goes with him; while in other cultures, the children, especially the first son, retains the title and his father’s shares.
The heir will offer some kola nuts, a keg of palm wine and a cock; and also organize a minimal feast to the Ozo society to become a full-fledged member.
In Oghe, if an ozo candidate who advanced beyond the “Di-ario” stage dies before conferment of title; the first son inherits the position his father left, after the “Mgbubute” ceremony. He continues with the remaining stages, and eventually be conferred with the ozo title at the end.
If an Ozo candidate dies in “Abor-Ozo” stage, his “Akali Ozo” will be tied to an “Inyi” stump as place holder, until a heir was ready to take the title. However, minimal feasting is required.
Making of an Ozo: Ozo title taking periods are once in two years and the ceremonies are done only on Eke day. An aspirant to the title must first communicate his intention to the members through the Head of the Ozo society. The process begins with verification of status, birth and character of the aspirant. Once the person is found to have met the prerequisites, he will be permitted to commence with the processes, starting from the first stage, and progressively up to the top most stage.
Ozo title stages: The initiation process takes many
stages, grouped into classes and may take many years, depending on the candidate’s financial capacity. The stages within the “Di-Ario” class are: Ekwe m ozo/Oku-ozo (declaration of intent);
Nkuku maa-ezhi, Nkuku maa chi, Nkuku maa-ario,
Iti-Obubu-ani, Isu-akpuru-ario aka na-onu and Iwa-ario.
It is after these stages that the candidate becomes a respectful Di-Ario, and thus entitled to share in the dividends accruing to all the stages within the Di-ario class. He is then conferred with the title of Eze-ena-atu anya-anya (the Expectant king). A candidate can only share in the dividends of classes below his current status;
hence the Eze-ena-atu-anya-anya is only qualified for shares
within the Di-ario class.
Other stages of high classes are: Mmachi-Akwa-obu (Clothing of the candidate’s mother), Ivu-Okwachi (Display of wooden try by the first wife), Mkpuchite-Chi-Uye, Igbu-Ichi/Ize-iwe-ichi, Isa-Ile, Ije n’ Inyi, Ino-n’ abor-ozo, Ikpo-ihu-ozo, Ito-agbu-ogodu, Iti-aku-ozo, Mnbuba-ozo and Mgba nye-Akali.
Most ozo candidates invest gradually and progressively over the years, and some could even join their ancestors before completing the processes. Some wealthy candidates may invest in all the stages and classes in a few seasons; while it is possible, especially in recent years, to monetize the stages and invest in all at a time, or even buy all the classes on one occasion, depending on his financial muscle.
However, when a candidate has progressively completed all the stages and classes, he will be conferred with the title of ‘Eze-evu na-afo’, signifying that his kingship is in the offing of which the noble Ufhuee or Ushue music group must be present.
A day is set aside for the great conferment, (Mgba-ozo) feast, when relations, friends, in-laws, and well-wishers were all invited, and many dance groups perform. Mgba-ozo is the highest status feast in Oghe clan that attests to the initiation into the prestigious Ozo society, after rigorous tests, trials and formations of the aspirant in the Edu-Ozo seclusion.
Ighu (bitter yam) is prepared in large quantity as noble delicacy for the Ozo members. Yam foo-foo with ofe-mpoto-ede is a special delicacy for the feast, food and drinks of assorted type are surplus.
As the Ufhuee or Ushue music plays, only those qualified; the Ozo, Lolo and Di-ario dance the music, while the Ofeke, (none titled people) do not.
In the past, only an Nri (Nshi) man has the prerogative to confer the Ozo title by putting on the cords (Akalli-Ozo) around the initiate’s ankles as a mark of Ozo title and for identification. Also the Ozo’s wives are adorned with the Akalli-Ozo (cord) around their ankle, starting with the first wife, who it is her customary right to carry the “Okwa-chi”.
Recently, in Oghe, the (Isi-Ozo) installs the cords (Akalli-Ozo) around the initiate’s ankles. Soon after the initiate is decorated with the Akalli-ozo, he recites his nine Ozo title names; one after the other, while the Ufhuee calls him by each:
“Nna nyelu-ugo; Ife-emelu nma; Ochi na nwata; Itakwu bun a-onu-agu; Eze-anofeem-isi; Ilodigwe; Eze wukum; Enyivu-aku”, etc.
Ozo Prof. Chiweyite Ejike held that the various levels of authority are under the superintendence of the Ozo presidency:
“The Ozo is a religious and political leader whose acknowledged wealth is certified as having been acquired through demonstrably honest competitive enterprise and whose authoritative intervention is always unassailable.
The Ozo enjoy the overriding right to lead an assembly of his people in traditional prayers symbolized by the kola nut ritual there by underscoring his priestly status”.
The Ozo is highly respected by all and sundry, and during communal sharing of items or property, he will be the first to be attended to even before his elders. Customarily, the ozo is entitled to two cups of palm wine wherever he is a guest; in succession, using each hand to drink.
If he chooses to drink only one cup, he will either hold the cup of wine with his two hands, or changes hand while drinking. As he drinks, all except his fellow title holders will be clapping their hands until the cup of wine is emptied.
Ozo does not fight, but whoever dares to fight him, and falls him is penalized with heavy fines, which may include a basket of yam tubers, a ram, nine kola nuts, nine jars of palm wine and nine cocks.
An ozo is forbidden to commit adultery; hence any man that has canal knowledge of an ozo wife is fined a cock, a hen, a jar of palm wine, nine kola nuts and nine tubers of yam.
The ozo does not sit on bare floor, but on a special stool designated for him. No one dared abuse or insult him without receiving some punishment. He on the other hand, must endeavor to live an orderly and transparent life. Most often than not, it is the ozo that presides over meetings or community gatherings.
Mkpo Ozo: In Oghe tradition, the Ozo does not eat meals cooked outside his Mkpo (dining hut), particularly yam (ji) or cocoyam (Ede). The ozo does not eat achicha ji or achicha ede, or taste any cassava products. However, he could eat Ighu (bitter yam) on social outings.
While the ozo eats behind the closed door of his mkpo, his Ekwe-ozo (wooden gong) will sound melodiously until he signifies end of his eating by striking the iron gong again. It is forbidden for anyone to see him eating. If it happens, he will immediately stop eating and sounds his ogene to indicate end of meal.
Oso – Mkpo: The Ozo does not finish the food served to him, but must have some leftover, which will be rushed by young boys and girls on hearing the sound of his ogene signaling that he has finished eating.
Title Classes:
Ogba-Ngwu Nje: If an Ozo confers his son or sons with Ozo title, he is elevated to a higher status of “Ogba-Ngwu nje “ and a cord of Akpukpo-Ebunu (ram skin) is put around his ankle in addition to his original Akalli-Ozo; and his Lolo (Nono), the mother of the junior Ozo is elevated to the rank of an ‘Adukwulu’. The Adukwulu wears an ‘Akwa-Obu’ blouse, made of Ekete and beaded with cowries and coins. She is not expected to expose her breast again, and must not be seen bare bodied.
Okpuwe: Okpuwe is very exalted class earned by an Ozo that conferred his son or sons with Ozo title; and in his life confers his grandson, or grandsons with the Ozo title. The Okpuwe wears “Cupper” anklets/bracelets around his ankles that supersedes Akpukpo-Ebunu (ram skin) and Akalli-Ozo. His Lolo (Nono), (Adukwulu), wears light “Cupper” anklets/bracelets around her ankles, in addition to ‘Akwa-Obu’ blouse.
Ozo-Uka: The institution of Ozo appears to be deeply affected by the present cultural dynamics as it now vacillates between being neither authentically indigenous nor purely Christian. In Oghe, Ozo-Uka is a system where some influential Christians refuse to go through the rigorous traditional practices like igbu ichi, seclusion and other trials and formations by the aspirants. These men secured the approval of the Church hierarchy to water down the processes, and therefore use some Christian symbols as the insignia of their ozo title.
Some of these early Christian ozo title holders in Oghe (Ozo-Uka) were Ozo Joseph Onyike and Igwe Clement Achu in the 1980s. They erected a monumental pillar, the altar of their new society at a strategic centre at Afor Iwollo. Since then, many Christians, especially the Catholic faithful, have embraced Ozo title taking and are proud of it.
Ozo Prof. Chiweyite Ejike noted:
“The institution of Ozo traditional title is one major pillar of authenticity of Ndi Igbo. It is original and genuinely Igbo and should be preserved untainted by any myopic mutilations of spurious religious reformers claiming to be working for the Ozo traditional title to be acceptable to Christians.
It is a huge joke to contemplate the travesty that goes by the title ‘Ozo Uka’. You are either an Ozo, or you are not, there is no such thing as Ozo Uka.”
It is inconceivable that such a cultural institution of unique puritanical process of attainment should be allowed to slide into oblivion. The process of attainment in Ozo-Uka must match the puritanical process of our forefathers.
Such distinctions as Ozo-Uka and Ozo-Omenani will only serve the purpose of debasing the sanctity of the Ozo traditional institution. - Ozo Prof. Chiweyite Ejike
Ufhee Ozo: The Ufhee music instrument is made up of a set of four Ekwe (wooden gong) of different sizes and sounds are skillfully manipulated to communicate sound of fame, power and nobility.
A few kindred in Ezeagu have the franchise of the Ufhee playing. In Oghe clan, the Umu-Udala Obodongwu Iwollo is famous with their Ufhee music. There are other kindred in Oghe that have the Ufhee franchise. Ufhee is a must, and the only music that confers Ozor title to a candidate.
Ufhee attends to an Ozo twice; first on title taking and second on burial/funeral ceremony, hence (Okwa-oku-na-abo-na-akpo-dike, Okpo-nya-na-ndu, okpo-nya-na-onwu) or (Okunabo Ufhee-na-kpo dike).This means that the Ufhee music calls a hero twice; first on conferment of title, and second, on committing the hero to mother earth.
The physical features of Ufhee are similar to that of the Ikpa, but they are direct opposite in essence and connotation. Ufhee is for noble and titled persons, while the Ikpa is for the burial of warriors and those who rolled heads.
Ufhee the name changer: Ufhee changes ones social status from (Ofeke), ordinary, to noble, (Ozo), and also lowers the Ozo to mother earth. Ufhee only attends the funeral of a person it conferred with title. Though a Lolo is qualified to dance Ufhee music, but is not buried by it. The Ufhee music group is always specially hosted, entertained with food and drinks and offered items, which must include a life cock to charge their instrument.
Death of Ozo: If an Ozo falls ill and it becomes obvious that he would die, a surveillance team will be organized to keep vigil on his sick bed. As soon as he gives up the ghost, the men will keep him seated in a back chair while he was still soft and flexible.
He is washed and cleaned up in that sitting position, dressed in his best Ozo regalia, and adored with red cam wood (Obala), Nzu and Odo. He is then relocated to a sitting room or palour; before people were allowed to cry out.
His Ekwe Ozo (wooden gong) will be sounded as if he is dining on a festive day. Any person who hears the Ekwe sounding impromptu, will immediately know that an Ozo is gone, ‘Dike Anaa’.
In some instances, Ekwe Ikoro is sounded a number of times to announce the death of a hero. Ekwe Ikoro is sounded to convey specific meanings. Its sounding is never casual but for serious matters or emergency. However the elders know when it is sounded for war, death, fire outbreak etc.
An Ozo does not see or touch a corpse. Therefore, an Akakpulu with wet Nzu, (white chalk) is kept at the entrance of the deceased compound for the Ozo and Lolo. As a mark of honor and fraternity, the Ozo and Lolo will make three dot-marks at the temple of their eyes before they go in to see a corpse.
Compatriots prostrate before the deceased and sing praises, calling him by his title names and other nick names of fame and bravery. They honor and extol his qualities – where he had excelled in life; which could be hunting, farming, wine-tapping, singing, dancing, craftsmanship, etc. The Ufhee musical group, Ebunu (Ram) and Nmkpo-Na-Ani (cannon gun shots) are arranged, as manifested by the axiom that: “Dike Elighi Ebunu Oneghi Ana Mmuo”. (If a hero does not take a ram he will not be committed to mother earth).
The Ufhee musical group performs while the Ozo joins his ancestors. Only the Ozo, Di-Ario and Lolo are qualified to dance the Ufhee music in honor of their fallen colleague. Sometimes, the Ikpa music group is also fetched to perform along with the Ufhee in the burial of an Ozo.
The Ikpa is only invited if the deceased belongs to ‘Ikpa franchise’ kindred or if he had killed a two legged mammal, a dreadful animal; such as Agu-Owulu, Ene-Nwa-Ugoji-Obala, Ufala Nwa-Anu-Ogidi, Ocha etc. Only persons of Ikpa class are inspired to take dancing steps. Titled men and elders are involved in Igbu-Anu (Slaughtering of animals), ram, goat and fowls.
A member of his age grade or his compatriot may present a funeral oration at the grave side. Men converge and mourn the deceased in his obi or in their Ebete, while women and Umu-Ada groups mourn inside his compound.
The deceased’s wives, children, relations, etc keep indoors and mourn for Izu-na-asaa (seven native weeks). On the last day, the wives got their hairs shaved by Nwa-Ada of the family who is a widow, and hence clothed with mourning cloths, Akwa-Ajadu. The children are equally shaved, and in addition, perform Ifu-Izu.
Ntichi-Egbe-Onu: The grave of an Ozo is dug like a well, vertical and not the regular lateral/rectangular pit but a circular or square pit. This is because an ozo is not buried lying down like an ordinary person. He is placed on a back-chair, with his scepter in his right hand and his cap on his head. In these modern times, his casket is customized to that sitting position.
Nine earthen pot-necks, (Onu-Udu or Onu-Anuna), are procured for the burial. A long stick; long enough to extend out of the grave is piled with the procured onu-udu, one after the other, inter-spaced with three ogilishi leaves, until it reach the ground level; is inserted into his mouth. The onu-udu pile forms a pipe through which he will be fed with palm wine for twelve days. For twelve consecutive days, his first daughter introduced hot water, followed by palm wine through the onu-udu pile. This ritual was performed, morning and evening for twelve days. In the evening of the twelfth day, the women in the kindred each offer oku-Ighu-na-azu, for worship at the grave site.
Before the assembly, the first daughter introduce palm wine through the onu-udu pile until it the wine overflows, amidst a loud ovation; signaling that the Ozo is satisfied, hence the overflow. His first son, now sealed the onu-udu end with mud, covered it with an Oku-ike (earth ware). The ‘Ntichi-Egbe-Onu’ is concluded; his first son offered Ighu na-azu from every woman’s Oku. The people feast with Ighu-na-azu and palm wine. Subsequently, he is worshiped as an ancestor, and served food and drinks at that particular spot of the onu-udu, whenever the need arises.
The Ozo is not buried with his main status symbol, the Akali. Just before interment, his first son/heir presents a cock, kola nut, and a keg of palm wine to ‘Ndi-ozo’. The most senior Ozo present, removes and hands the akali-ozo over to the heir, who is expected to fulfill some requirement to retain his father’s title.
ILE
Ile rite: Thirty-six days after the burial of the Ozo (Izu-ne-eteina), come the Igba-Ile funeral rite of passage. Ile outing was organized to commemorate the exit of a hero, an Ozo, a warrior or a powerful dibia (medicine man).
Dibias and those tough men that acquired outstanding charms go out in the assembly to show-case their powers, magic, challenge and contest for supremacy.
The long chain of participants would transverse Oghe clan, sounding their Ogene in especially strange rhythmic manner. Only the lion-hearted men, brave men, ready to harm, maim, destroy or even kill when challenged were qualified for the Ile procession.
Others who trust their charms would dare to challenge the assembly, to test and identify a weak link in the long chain of brave men. They walk solemnly round the whole town of Oghe, palm leaves in their mouths, shouting, “Eneoooooo!!” meaning ‘Off the road!’ Everyone keeps to the bush.
The procession returns to the host, where a large pot of palm wine (Ite-ngwu n’ani), awaits them. They showcase some magic, (Awama Dibia), in competition, before they retire, after entertainment.
Stories had it that one Chibulu-ude Nwa Mma-ebulu Nwa-Anyaka-anya, (Onye-nti, Mmvulu, Nwa-Okpa nku-ukwu echeteghi-Ovuvu nku-anya) of Enugwu Neke was challenged by his friend from Amankwo to attend an on-coming Ile Ozo Ejiofor Offiadiakuba (Chibulu-ude’s uncle), if he were a real man. Chibulu-ude felt slighted, and in response, boasted that he would not only participate in his uncle’s Ile, but would play a rare feat by occupying two strategic positions in the chain. Chibulu-ude boasted that he would be ‘The First’ (in front) and ‘The Last’ (at the back) of the procession. Some people had in the past claimed and boasted of double positioning.
In preparation for his uncle’s Ile outing, Chibulu-ude went into seclusion for seven days and seven nights, feeding on special leaves and herbs. Women, oil and alcohol were avoided. At the wee hours of the D-day he assembled his charms and (Ofor-onu-atu) and hid them in a cavity (Ujuu) of a kola nut tree. The tree immediately shaded leaves. The elders were alerted by one Ezejiofor Nduolo (the author’s father), who noticed Chibulu-ude around the Obodo area that morning.
The elders organized a search party and got Chibulu-ude arrested before he could lay hands on his missile. He was tied down for three days to prevent him from wasting human lives for a show of power. The charms he was to go out with were weapons of last resort, which could only be applied in tribal wars, the elders opined. The kola nut tree eventually died despite all the neutralizing concussions applied to save it.
Death of Igwe: The institution of ‘Natural Ruler ship’, with its paraphernalia is alien to Ezeagu and Oghe in particular; unlike in Western and Northern parts of Nigeria, hence there was no age old custom peculiar and specific to Igwe funeral.
In Anambra State, for example, the Igwe/Obi does not die, thus (Eze ga-adi ndu lue ebi-ebi). He is said to have travel to overseas (Igwe jebelu obodo onyibo). He did not die but only joined his forefathers as an ancestor.
The institution of ‘Igweship’ requires that no declaration of Igwe’s death is made. He is quietly buried or rather preserved until the family, the cabinet and the towns Union have made all the necessary arrangements for his funeral (the last Ofalla). All the rites for titled men and Heroes were performed as part of funeral rite; the last Ofalla after which, a vacancy to the stool is declared by the Town Union President, and the ball is set rolling for a replacement.
IKPA
The Ikpa music group attends only burial and funeral of a brave deceased. It is never invited to perform on title taking, or on any other ceremony. The Ikpa represents a negative side of the duality of nature, thus it performs only on funeral of warriors who brought home heads of two legged mammals.
Persons who killed dreadful animal of high rank; like antelope, buffalo, lion, elephant, etc (Ene nwa-ugo-ji-obala, Atu, Agu, Ufhala nwa-anu-ogidi, Ocha); and a male adults of Ikpa franchise kindred, like Enugu Neke were qualified to dance and be buried by the Ikpa music.
Though the Ikpa performs in the open, no one dares to take dancing steps unless qualified to do so.
As soon as a dancer steps into the dancing arena, the Ikpa instrumentalists query his qualification by the sound of the Ekwe shinne (wooden gong).
Thus:
Igbulu-gini? Igbulu-gini? Igbulu-gini?
(what have you killed?) (what have you killed?) (what have you killed?)
The dancer with fist, while raising his right arm (Ikenga) high into the air as a show of bravery and valor, recites the ordeal that qualified him. Other dancers, at that instance, also recite the number of heads rolled, and the circumstances.
Stories had it that on one occasion, the Ikpa had queried a dancer:
Igbulu-gini? Igbulu-gini? Igbulu-gini?
(what have you killed?) (what have you killed?) (what have you killed?)
The warrior saw it unnecessary, to recite past events, when he was still ready, and able to repeat them. In excitement, he pulled out his blazing obajili knife and chopped off the head of the giant wooden gong (Ekwe shinne) player.
The scenario changed. There was pandemonium. Everybody ran away, and the event stopped abruptly. Ikpa spirit can hardly be resisted by qualified persons. Ikpa or Ekwe-ike in Ezeagu is purely reserved for the male folk. It does not attend burial of a female.
It is believed that food items like yams (ji), ighu, etc; inserted inside the Ikpa or Ekwe-ike to charge for three days would make a woman barren if she eats of it. It was then a means of birth control, but never administered to a woman unless accompanied by her husband or an adult male of the husband family.
Only few family blocs in Oghe have the franchise of Ikpa or Ekwe-ike. Enugwu Neke and Umu-anuga Obunagu Imama-Iwollo are famous with the Ikpa and Ekwe-ike respectively. The Ikpa music group is usually lavishly entertained with food and drinks and after wards given a cock to charge their instrument.
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