Iwa Akwa and Its Cultural Significance in Ehime Mbano

IWA AKWA AND ITS CULTURAL

OGU, WILFRED ONYEMAECHI

DEDICATION

TO All who values their culture

iii

ACKNOWLEDGEMENT

I am indebted to many authors and publishers whose works I have consulted on the production of this work. I remain grateful to my parents for their love and care. My appreciation goes to my siblings and cousins for their support and encouragement. My gratitude goes to GOD almighty for making this work a reality.

PREFACE

There is an adage that says, “A people without a culture are a people lost”. Therefore, culture is the medium through which a particular society or community is identify. It is the yardstick of measuring a people. The African man is not complete without his culture because it is in his culture he can be identified. This explains the generally admitted position that culture gives a people a unique identity. “Culture is the product which we have in abundant supply in Nigeria” (Barclays, 2016).

This paper examine the rich cultural heritage of Iwa Akwa festival which is been practice by the people of Ehime Mbano and it significance to the people.

TABLE OF CONTENTS Pages Title Page------v

Dedication------v

Acknowledgement------v

Preface------v

Table of Contents------v

CHAPTER ONE

1.0 Introduction------1

1.1 Geographical locations of Ehime Mbano------1

1.2 Brief history of Iwa akwa in Ehime Mbano------1

1.3 What is Iwa Akwa?------2

1.4 Symbolic representation of Wrapper------2

CHAPTER TWO

2.1 Preparation for Iwa Akwa------3

2.2 After Iwa Akwa------5

CHAPTER THREE

3.0 Cultural Significance of Iwa akwa to the people of Ehime Mbano------6

3.1 Conclusion------7

References------8

CHAPTER ONE

IWA AKWA AND ITS CULTURAL SIGNIFICANCE IN EHIME MBANO

1.0 INTRODUCTION

In African tradition and more especially in the cultural practice of the people of Ehime

Mbano, one of the rights of passage in an individual's life is the coming of age, which is an important stage in an individual's life that ushers him into adulthood. This is referred to as Iwa- akwa, where young boys graduate into adulthood.

This tradition is as old as the town itself. The ceremony is usually practiced by the people of Ehime Mbano and its neighboring towns, all in Imo state. This festival is the biggest festival in Ehime Mbano Local Government Area, as it is the only ceremony that brings tourists to the towns and villages in Mbano. It goes as far as attracting foreigners to Ehime Mbano to participate in the festival.

1.1 GEOGRAPHICAL LOCATIONS OF EHIME MBANO

Ehime Mbano, one of the 27 Local Government areas of Imo state, has its head quarters in Ehime. It has an area of 169 sqkm and a population of 130, 931 at the 2006 National Census.

It is made up of five (5) major clans namely Umueze Agbaja, Umukabia, Akanumuezeala,

Nneato Ugwuemezi and Nsu. Ehime Mbano is bounded on the East by Obowo, on the west by

Isiala Mbano, on the North and South by Ahiazu Mbaise and Ihitte Uboma respectively.

(http://www.guardiannewsngr.com/index).

1.2 BRIEF HISTORY OF IWA AKWA IN EHIME MBANO

Iwa-Akwa ceremony in Ehime Mbano is an age-long tradition. This tradition is as old as the town itself. The ceremony is usually practiced by the people of Ehime Mbano, Ihitte Uboma,

Obowo and Ahiazu Mbaise Local government areas, all in Imo state. The ceremony comes up once tri-annually. As I said before it is an age-long tradition which is been practice by the forefathers and is been handed over to the present generation who embraced it with an open 2 hand. In the memory of Iwa Akwa, women have been active participants and partakers in Iwa

Akwa. They belong to the age grades and held key positions in the age groups. Since, the 90's women have been in full participation. Even those who are married, come home to participate in

Iwa Akwa especially in Ihitte Uboma and other areas in Imo state. Shortly after the civil war, the role of women participation decrease. According to Susan, (2016) a total number of seventy- eight (78) youths were initiated in 3rd of January, 2016, which marked the highest number of initiates in recent years were mostly men. It is important to note here that this rich cultural heritage Iwa Akwa is not cerebrated in the entire Mbano communities.

1.3 What is Iwa Akwa?

The Iwa akwa ceremony, also known as 'cloth wearing', means an initiation into manhood. It is a ceremony that entails the passage of a young boy transforming into a full- fledged man; and it is highly valued and respected in the community of Ehime Mbano. The participants are usually mates of a certain age grade. In this place, when a young boy gets to a certain age, normally 21 or 26 years, he is assumed to be due to become a man and thus is to partakes in this ceremony as a proof that he has grown into an adulthood, who can now take up civil responsibilities within his community and family circles.

1.4 SYMBOLIC REPRESENTATION OF WRAPPER

It is pertinent to note that, the wrapper is a symbol of coverage. It is assumed that they

(initiates) were naked before but they are now covered. This explains why most families go all out to make sure they buy the best wrappers in the market. Though the occasion is a competitive one, most families try hard to make their families proud (Susan, 2016).

CHAPTER TWO

2.1 PREPARATION FOR IWA AKWA

The Iwa akwa ceremony is always accompany with a lot of preparation. When a young boy gets to that age, he and his mates would gather at the village square where they undergo age grade selection process. Young boys ready for initiation into manhood

This entails certain qualification, through the tracing of family background, like whether the mother was married properly and indentified by the women of the community, whether the father of the initiate was known to have properly passed through that stage in his days. It is equally checked if he has any link or heredity with Osu (outcast).The successfully selected ones would then form an age grade with a symbolic name attached to identify them. This age group will then

prepare and go through the sensitization

process of how to be responsible men in their

family and the community.

The initiates on procession to the market square

According to Susan, (2016).The festival is a two-day programmed; “the first day holds the initiation where the previous celebrants come to show their seniority to the younger ones, who are billed to be initiated into manhood. They assemble the prospective initiates at the

Village Square; they ask them to come with buckets so that they go to the stream and fetch water for them to drink, as their seniors. Each person is expected to carry out this task without complaining; and the water they fetch must be very clean. If they notice any dirt in the water, the person who fetched that bucket will be asked to go back and fetch another one. Each candidate is 4 expected to go to the stream three times, which amounts to three buckets of water. After this, the younger ones will made to clean the senior ones’ shoes, as a sign of respect; and this must be done without complaint, irrespective of whom you are, how rich you are, or how popular you are. Tradition is tradition, so they must obey. Though the tasks vary from year to year or group by group, as long as the task is dictated by the senior ones, the younger ones must obey. After the task is carried and no fault is found in an initiate, he is allowed to go home and rejoice. On the other hand, if any candidate misses out on the exercise, the whole group will match to his family house and seize valuable items until he returns; and when he returns, he will be pay certain amount of money (as fine) to bail those items. When everything is done, everyone will match home bare-footed, as a sign of respect to the senior ones. In some cases, the senior ones will ask the younger ones to kneel down under the sun for hours to test their patience and loyalty. While all these are going on, the family members will be home making sure different delicacies are prepared: locally made foods are prepared for visitors, who come from far and near to grace the occasion”. The reception is always starts in evening and last beyond 12am, depending on the wherewithal of the family.

The second day, which is the main day, starts as early as possible in the church, with all the initiates holding their wrappers and waiting for the

Reverend Father to pray and bless them before they commence the occasion proper. After the wrappers must have been blessed, each candidate will take his wrapper home, spread it in front of his compound for all passers- by to see and be aware that someone in that family was being initiated into manhood or womanhood as the case may be (Susan, 2016). Masquerade performance at an iwa-akwa

In accordance with the tradition, no one is expected to touch that wrapper again until the senior ones comes back home and bring it down themselves and tie it on the waist of the celebrant.

When it is time to match to the Village Square, everyone is expected to match down with different musical instrument playing, just as there displays of cultural dances, masquerade performances (Agu Nkonko). There will be different types of colourful wrappers as the entire families match from their compounds to the Village Square where the proper initiation takes place (Susan, 2016).

2.2 After Iwa Akwa The end of the initiation into adulthood make the beginning of another ceremony, the initiates are now accepted to partake in the recognized activities of adults in the community. After this, the young men and women are sent out into the ogbor where their family members are waiting to cheer them up. The running and shouts of joy is that of excitement to show that the celebrants are now adults. The newly proclaimed man or woman is carried shoulder high with joy and excitement for a great achievement to his family house, where further refreshment and entertainment are extended to visitors.

Lots of assorted foods and drinks and different forms of entertainment including performances by dance groups are made in available Significance (Oguebue, 2013). Refreshment and entertainment after iwa-akwa

CHAPTER THREE

3.1 CULTURAL SIGNIFICANCE OF IWA AKWA TO THE PEOPLE OF EHIME MBANO

The iwa-akwa ceremony in Ehime Mbano is a special ceremony that is valued by the community because of its great significance. A male in any family in Ehime Mbano who partakes in this rite of passage is known to be a full-fledged man and should be respected by the community and his family. He is also assumed to be a responsible and noble man in the community. In the olden days, every male participant of the iwa-akwa must be physically present in performing this rite of passage. It is mandatory for every male in every family to pass through this stage in life. But in recent times, there may be situations where the participant may not be physically available. It falls on even a female member of the family to represent him by tying a

George wrapper and carrying an enlarged photograph of him during the procession (Guardian,

2013). In the past, women were not allowed to either join or actively participate in the ceremony, not even female members of that age grade. But today Christianity and modernity have bridge the gap that exist between the two sexes. The cultural value/importance of Iwa Akwa to the people of

Ehime Mbano cannot be over emphasizes, it is one of the cultural practice that the people of

Ehime held with a high esteem and always look forward in every three years because of it touristic nature and ceremonial activities that is involved.

The initiation into adulthood marks a new beginning in the life of any young man or woman as the case may be and their families because the celebrant is now seen by the society as a response man or woman and will now attend community meetings, pay dues and take part in the decision making process of the community. This always brings joy to families of the celebrants because through their son or daughter, they will be updated on what is happening in the community.

3.1 Conclusion

The Iwa Akwa Festival of the people of Ehime Mbano is truly an educating one with so much entertainment around it as we have seen in this paper. There is no disputing that, the people of

Ehime, is endowed with a rich and assorted cultural heritage as in the case of the Iwa Akwa, which finds expression in the colourful wrappers of cloths, exotic masquerades like Agu

Nkonko, sophisticated music, dances and other entertainment performances, by the people. The point has been underscored that cultural festivals of any community have the potentiality of enhancing the economic development of the host communities. And this we can see in the Iwa

Akwa ceremony of the people of Ehime Mbano which not only brings tourist to the community but attract foreigners to Ehime Mbano to participate in the festival.

References

Andre,U. (2009). Iwa Akwa Festival. Retrieved April 5, 2017, from http://www.nairaland.com/308728/iwa-akwa-festival#4341309 Barclays, A. (2016). Celebrating our Creativity through the Kwagh-hir Festival: Towards a Strategic A-Z Approach for Economic Development of Benue State. Retrieved April 28, 2017, from http://www.nico.gov.ng/index.php Duruaku, T. (2011). Cultural Festival as a Tool for National Development in Nigeria. Abuja: National Institute for Cultural Orientation (NICO). Ifyalways. (2011). Iwa Akwa Festival, [photograph]. Retrieved from http://www.nairaland.com/308728/iwa-akwa-festival#7486906 Iwa Akwa Festival: Culture. (2017). Nairalan Forum. Retrieved from http://www.nairaland.com/308728/iwa-akwa-festival#5194138 Iwa-Awka in Umuezeala-Nsu in Ehime Mbano. (2013, June 29). The Guardian. Retrieved from http://www.guardiannewsngr.com/index.php?option=com_content&view=article&i d=125809:iwa-awka-in-umuezeala-nsu-in-ehime-mbano&catid=74:arts&Itemid=683 Susan, D. (n.d.). Iwa Akwa Festival (Initiation into Manhood). Abuja: National Institute for Cultural Orientation (NICO). Retrieved April 5, 2017, from http://www.nico.gov.ng/index.php