University of Nigeria Research Publications

ENEMUO, Ogechi Blessing Author PG/MA/02/33629 The Role of Cultural Carnivals and Feasts in Tourism Development: A Case Study of Abia Title State

Arts Faculty

Archaeology Department

October, 2004 Date

Signature

TITLE PAGE

THE ROLE OF CULTURAL CARNIVALS AND FEASTS IN TOURISM DEVELOPMENT: A CASE STUDY OF ABIA STATE

ENEMUO OGECHI BLESSING PGlMAl02133629

A PROJECT PRESENTED TO THE DEPARTMENT OF ARCHAEOLOGY,

UNIVERSITY OF NIGERIA NSUKKA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF MASTER OF ARTS (M.A.) IN ARCHAEOLOGY

SUPERVOSOR: PROF. V.E.CHIKWENDU

OCTOBER 2004. APPROVAL PAGE

(5Lriwm&-.l PROF. CHIKWENDU V.E (Thesis Supervisor)

(EXTERNAL EXAMINER) DEDICATION

This work is specially dedicated to my dear husband Mr. Emeka Edo and my hearty kids Purity, Excel and Splendor Edo and finally to my beloved parents Mr. and Mrs. Paul Aboajah. ACKNOWLEDGEMENT

I am grateful onto God for his divine mercies through out the period of this research work. I acknowledge with immense gratitude the financial and moral support of my dear husband Mr. Emeka Edo towards the accomplishment of this work. The effort of my dear supervisor Prof. V.E Chikwendu towards advising and correcting me while canying out this work can not be left out. I also acknowledge the advise of my lecturers including Prof. A.1 Okpoko, Dr. P.U Okpoko, Dr. (Mrs.) P. Ezeuzoamaka, Dr. A Ibeanu, Dr. Ezike. I am grateful to my sisters Eberechikwu, Chinwe, Oluchi, Amarachi, my only brother lfeanyichukwu and my in-law Mr. John Ogwo, for their moral support and encouragement during this research work. t also acknowledge Mr. Okoji for supplying me with a good number of material. I also wish to acknowledge Ugwunebo Ben-Bruno. 0. for plates 4, 6,8, 18,30,33, 34 and 35. Finally I am grateful to my course mates Emeka Oknonkwo and Uchenna Ojiakor for their encouragement during this work. PREFACE

Tourism is an unexplored Goldmine in Nigeria but recently it has gained

interest by the government and non organization in the country. The

introduction festival of Arts and Culture, by the National Council for Arts

and Culture have helped in the development of cultural tourism in

Nigeria and Abia state in particular. The Ugwuabia cultural carnivals

and the local feasts that are conducted in the various local government

.in the state, has really helped in the development of tourism industry in

the state. It has also helped in the development of the state economy

and the upgrading of the standard of living in Abia State.

In the light of the above fact, this project has elucidated how

these carnivals and feasts have helped in the development of tourism

industry in Abia State. This research work is sub-divided into six

chapters.

Chapter one is an introduction. The chapter discusses the

statement of problem, research objectives, methodology, scope and

limitations of the research. Attempts are also made to defining the basic

terms used in this research work.

Chapter two is literature review which is divided into two the first

part is the theoretical literature which embodies the development theory

used in backing this research work. The second part is the empirical

literature that centers on different definition and meanings some authors give these words-cultural carnivals, Tourism and development. The last part on this chapter is the theoretical orientation.

Chapter three presents the general background of Abia state, covering such special areas as the historical background, geographical location, the people and culture: Abia State Council for Arts and Culture, an overview, then the natural resources in Abia state their location and utilization.

Chapter four centers on the Abia state council for Arts and

Culture, the history of ugwuabia cultural carnival, Ugwuabia of 94' to

2000 Ugwuabia lecture series, children's carnivals and the different local government in Abia State and the local feasts they celebrate.

Chapter five deals on the role of cultural carnivals and feast in tourism development in Abia state. These roles were sub-divided into, social/political role organizational and Artistic role, Economic. Monetary role.

Chapter six which is the last chapter presents the future of carnivals and feasts in tourism promotion in Abia State, culture and tourism as aid to development in Nigeria. The effect of tourism on Abia state and the work ends with suggestion and conclusion. TABLE OF CONTENTS

Title Page ...... * i Approval Page ...... ii ... Dedication ...... 111 Acknowledgement ...... iv Preface ...... v Table of Contents ...... vii List of plates ...... ix List of map ...... xi

CHAPTER ONE ...... 1. 1 Introduction...... 1.2 Statement of Problem ...... 1.3 Research 0 bjectives ...... 1.4 Methodology ...... 1.4.1 Scope of Research ...... 1.5 Limitations ...... 1.6 Definition of terms ...... 1.6.1 Cultural Carnival ...... 1.6.2 Feasts ...... 1.6.3 Tourism ......

CHAPTER TWO ...... Literature Review ...... 2.1 Introduction...... 2.2 Theoretical Literature...... 2.2.1 Development theory ... 2.3 Empirical Literature...... 2.3.1 Cultural Carnivals ...... 2.3.2 Tourism and Development . 2.3.3 Forms of Tourism ...... Vlll

2.3.4Theoretical Orientation ...... 21

CHAPTER THREE ...... 22 3.1 Historical background ...... 22 3.2 Geographical Location ...... 22 3.3 The people and their culture ...... 23 3.4 Abia State Council for Arts and Culture; An overview ... 26 3.5 Natural Resources In Abia State: their location and utilization...... 28

CHAPTER FOUR ...... 32 4.1 History of Ugwuabia ...... 32 4.2 Ugwuabia 94' to 2000 ...... 33 4.3 Children's Carnival...... 39 4.4 Ugwuabia lecture series ...... 40 4.5 Different L.G.A In Abia State and their feasts ...... 50

CHAPTER FIVE ...... 53 The role of these Carnivals and feast in Tourism Development: 53 5.1 Educational Role ...... 53 5.2 Social/Political Role ...... 54 5.3 Organizational And Artistic Role ...... 55 5.4 Economic/Monetary Role ...... 56

CHAPTER SIX ...... 58 6.1 The future of Carnivals And Feasts in Tourism Promotion in Abia State ...... 58

6.2 Effect of Tourism on Abia State ...... 60 6.3 Culture And Tourism as aid to development in Nigeria Sources And Bibliography ...... 62 Lists of Informants Bibliography LIST OF PLATES 1. Oke Nkwa dance group 2. Ekpo Nkalu 3. Ugbonga Buyedance group from Umuahia North L.G.A 4.Argurugu Buihe dance group from Umuahia North LGA 5. Blugwu dance group from Arochukwu 6. Torotoro masquerade from Nsukka 7. Ogbogo nta dance group from Ngwa 8. Ekpo Obinkita from Aro-0 keigbo 9. Abiriba dance group 10 Ite 0kpom masquerade 11. Ekpoisi from uzuakoli 12. Egioumgbed dance group from lsiala Ngwa 13. Atiogwu dance group 14. Ekpo Nmohu from lsiukuata 15. Youth dancing group from lkwuano LGA 16.0 hafia war dance 17 Different dancing groups from different LGA of the State 18. Abiriba dancing group 19 Mgbadike dancer 20. Different masquerades from different LGA of the State 21. Nkwa Ukwu from lbem Ohafia 22. Atilogwu dance from Ukwu LGA 23. Ohafia dance group 24. Ukwa Umu agbogo 25. Eketesni Dance group lyalu Ubere lkwuano LGA 26. Wresting group from lkwuano LGA 27. Ekpo Masquerades from Ogbodiukwu Umuahia South LGA 28. Nkwu Umuagbogo 29. Nmaburu dancers from lsikuata 30. Children's art work 31. Different dancing groups 32. Different dancing groups 33. Display of artistic drama 34. Different dancing group 35. The magic dancer LIST OF MAP

Map of Abia State of Nigeria showing the Local government areas. (God's Own State)

CHAPTER ONE INTRODUCTION Abia State is one of the State that have high regard for the lgbo Culture and they are also proud of it. Abia State occupy a prime in the heart of the Igbo. The people of the State are cultural people and there are many tourist attraction created during these cultural activities. According to Mr. Onyeabo 0.N one of my informant, Abians recognize that a people without a vibrant and self-justifying culture become nothing but "Slaves" to more articulate race this mad the sate government to institute an all embracing cultural feast in different local government areas and the general "UGUWABIA" cultural carnival and the Children Carnival to sensitize the people and resuscitate their dying cultural traditions and through this improve the tourism industry of the state. Ugwuabia being the major source of tourist attraction in the state. In cultural wise, have been celebrated three times since the creation of Abia State. The first "Ugwuabia" Cultural Carnival took place in 1994, the second one was in 1996 and the third was in the year 2000. According to Mr. Kanu the director of Cultural affairs in the state, "the carnival represent an assemblage of all the cultural dances and arts from all local government areas of the sate. Mr. Kanu further explained that "the Carnival can be described as a melting pot for all the cultural heritage of the people which are expressed in dances. Masquerades, Arts and cultural embellishments (See plate 1 & 2). Colloquium are normally held two days before the "Ugwuabia" festival and it is called "Ogele Abia" to broaden the people's knowledge of the nation's culture , lgbo Culture in particular and how we can use our cultural activities like the Ugwuabia festival and other cultural function in the various villages in the state to boost tourism. As part of the social regeneration there is also a "Gala Night and an award ceremony. The ground finale on centers on arts and craft, exhibition, Oke Nkwa Dancing Group (plate 1)

Ekpo Nkalu (plate 2) different styles of dances from different masquerades of different local government areas in the state at the Umuabia township stadium. There are other feasts that are carried out in the various villages in the State. These feasts take place in different periods of the year and they have different meaning. These feasts also express the Abians culture, the culture of these villages that celebrate the and lgbo culture in general. These feast also help in the development of cultural tourism in the state based on the fact that people come from far and near visit home when these feasts are been celebrated. The state according to Mr. Onyeabo also has numerous tourist centers around the various communities. Examples are the war Museum in Umuahia, the blue river in Azumiri, Colonial Museum at Aba, Obu-Nkwa Museum at Ohafia, Ojukwu bunker at Umuahia , to mention but a few.

1.2 Statement of Problem As Poupard (2001) noted "that today we realize that science explains the mechanical nature of things, but remains silent in front of basic questions like: Who are we? Where did we come from? Where are we going? As a vast reservoir of lessons for life, it helps us avoid falling into the same old pitfall time and again." As French philosopher Russeau (1762) stated that "people who forget about the past are condemned to repeat it." Followed by the increasing rate of globalization and modernization. It is proper that there should be a full documentation of these cultural activities like the Carnivals and feasts for the future generation as to enable them know how these cultural carnivals and feasts started and also know these cultural Carnivals and feast can or helps in development of tourism in the State. 1.3 Research Obiectives As rightly pointed out by Ottenberg (1968) "the major aim of research is to make man master the inter-connectedness of events in nature, to utilize his knowledge in mastering adapting, exploiting and surviving in his environment." Based on the above statement the basic objectives of this research is to identify the pace of the cultural carnivals and feasts in Abia State as well assess the attempts on how they can help the promotion of cultural tourism in the State. This research intends: 1. To record or document all the Carnivals and feasts in Abia State. 2. To examine how these Carnivals and feasts are being carried out. 3. To create awareness about the rich cultural Carnivals and feasts in Abia State 4. Based on the above findings, to make recommendation on how to promote our cultural Carnivals and feasts to be more of tourist interest.

1.4 Methodoloav The information gathered for this research work were mainly derived from three main sources namely: primary, Secondary and from the Internet. The primary information were gathered through direct interview. The interview were conducted in the offices, the government house and ministries of the State. Interview were also conducted in some of the villages where these feasts are celebrated. The secondary source is the library.

1.4.1 Scope of the Research The research covers the feasts of the whole local government of Abia State and special emphasis is laid on the Uguwabia Cultural Carnival which is a joint Cultural activities. Photographs are used to backup this research

1.5 Limitation The limitation encountered during the course of putting this work together are basically two namely: the lack of enough literature and lack of fund. Not much has been written about the Abia State Carnival feasts. This made it difficult for me to gather enough literature for this work. Secondly owing to the fact that I am not living in Abia State, I underlook a number of traveling to the place on several occasions to carry out this research and this took a large sum of money both for the transportation and hotel accommodation. A large sum of money was also spent to get the photograph from ministry photographer.

1.6 Definition of terms.

I.6.l dultural Carnivals: There has been various definition of the term culture. In the words of Andah (1988:17) "the term culture can refer to everything people do as a result of their being in a society. Simply put it means the moral order that governs people's expectation about behaviour. Oswalt (1970:61) uses the term culture in a very general sense, and says that man's inheritance is of two sorts; His cultural inheritance is the natural world plus what he has made of it by his material creations, his arts, sciences, ideas and philosophies ... culture is the process by which man builds society and civilization." Taylor (1861) defines culture as "that complex whole which include knowledge, belief, art, morals law, custom and any other capabilities and habits acquired by man as a member of society." Singer (1981) defines culture as the "production and accumulation of man's arts and works including the material objectives produced and the meanings assigned to them." According to the Nigeria cultural policy, culture has been defined as "the totality of the way of life evolved by a people in their attempts to meet the challenge of living in their environment which gives order and meaning to their social, political, economic aesthetic and religious norms and modes of organization distinguishing a people from their neighbours" However, it is no accident that every society has cultural institutions which are concerned with transmitting knowledge about the stages and methods by which society have developed. For culture" deeply modifies human innate endowment and in doing this it not only bestows but also imposes obligation and demands the surrender of great many personal liberties to the common welfare." Against this backdrop, therefore, cultural Carnival, according to Webster New Twentieth century Dictionary' is "revealing or time to revelk festivity, merry making and entertainments, usually operated as a commercial enterprise sometimes by a social or cultural charitable organization." Okpoko (1989) noted that "Cultural Carnivals are modern festivals of Arts a culture organized on national, State and Local government levels. These festivals unlike traditional festivals take place at officially approved venues and on specified date in accordance with the directives of organizing committees. These festivals derive their significance not from their ability to achieve the motives behind traditional ones, but from the awareness created among members of the society on the values and contributions of a rich cultural past. These festivals make for the enjoyment and display of traditional artistic performances." He further cited "Mmonwu (Masquerade) festival instituted in Anambra State as one of such modern festivals directed towards generating tourist traffic. Ugwuabia festival is also included. Oxford Advances learners dictionary of Current English (1974:240) defines Cultural Carnivals as "Public merrymaking and feasting, usually all processions of persons in fancy dress ..." Mr. Onyeabo of Abia State ministry of Culture and tourism defines Cultural Carnival as "a display of human beings beautifully decorated in their attire simultaneous with an area for which they are known, moving round a city through a marked route and culminating at a particular venue." This float of beautifully decorated people qualifies it as a Carnival. Odoemenam (1994) defines "Cultural Carnivals as state organized and sponsored festivals which are conglomerations of the different local Cultural festivals in the State." Ayisi (1992) sees festivals as "common to all human societies being the only means apart from worship whereby man has sought from time immemorial to express his awareness of transcendental being outside himself." Modun (1978) in his analylical work on music and festival claims that these festivals are seen as organized around festival manifestation which fulfill the functions of social and moral; control as well as promote entertainment and diversion." ldiowu (1975) Notes that "festival are occasions of rejoicing and thanksgiving, people come out in their best and give their best." Cox (1972) said that "festivals are special times when ordinary chores are site aside while man celebrates some events, affirms the sheer goodness of what is or observe the memory of a god or hero. Festival arise from peculiar power to incorporate into his own life the joy or sorrows of others and the appropriate experiences of the previous generations." He stated further that only man celebrates ... festivity is a human form of play through which he appropriates an extended area of life including the past into his own experiences. Ogunba and lrele (1978:40) defines festival as "an indigenous cultural institutions of a form of art nurtured on the African soil over the centuries and which are therefore still very much alive taking in many parts of the African continent and have an existence almost totally separate from the art forms of western inspiration.

1.6.2 Feast Longman Dictionary of contemporary English define feast as (a) a large meal for a lot of people, to celebrate a special occasion. (b an occasion when there are a lot of enjoyable thing to see or do. (c) a day or period when there is a religious festival. "Feats are day or period of time set aside to commemorate or ritually celebrate events or time period that gave meaning and cohesiveness to an individual and his community. The term derived from the fact that such days or periods generally originated in religious celebrations or ritual commemorations that included sacred communal meals (Encyclopaedia Britannica 1981:74 1)

1.6.3 Tourism Tourism comprises the activities of person traveling and staying in places outside their usual environment for not more than one consecutive year for leisure, business and other purposes. Longman dictionary defines tourism as the business of providing things for people to do, places for them to stay etc while they are on holiday". The league of nations in 1937 (Okpoko et al2002) recommended that a tourist be defined as "one who travels for a period of twenty-four hours or more in a country other than that in which he usually resides for purpose of pleasure, health, meeting or business". The American heritage Dictionary (1982 Edition) succinctly defines tourism fists as "the practice of traveling for pleasure," and secondly, as "the business of providing tours and services for tourist. In Encylopaedia Britannica (1981) tourism is defined as "traveling for recreation or the industry involved in guiding and accommodating tourists." "A touristJ'according to Smith (1989) is a "temporarily leisured person who voluntarily visits a place ways from home for the purpose of experiencing a change". Okpoko (1989) defined tourism as "the movement of people from one place to another for specific purpose and for a given period.' He further notes that such movement must be aimed at achieving some desired objectives. CHAPTER TWO Literature Review 2.1 Introduction God the creator endowed lgbos Ndi lgbo with features, facilities and characteristics which earned them respect from their neighbours. As a people, Ndi lnbo had rich cultural heritage from which their neighbours could learn and benefit for which their neigbours respected them. The people of Abia State being part of the lgbo people, through the cultural Carnival promote their cultural identity. The national festival of Arts and culture "is a rallying point for the promoting of creativity in the fields of Arts, science and technology and for ensuring the continuity and progressive updating of traditional needs" (Belo 1989). It has its origin in the local festivals of art staged at various villages or center before independence. It has as its fore runner, the Nigeria festival of the arts" which in its early stage was limited to visual arts which involved mainly painting, crafts, sculpture, basket weaving, pottery and drawing. The scope of participation was also limited to a few primary and post primary schools. In the recent time it has being notice that these cultural heritage can help in the development of the local government, state and nation as a whole. These cultural heritages help in generating funds through tourism which now make way for the nation to have another source of income other than oil.

2.2 Theoretical Literature:

2.2.1 Development theow: According to Daniel (1989: 387) There are two broad compelling paradigms or models of why some countries are poor and others are wealthy. These are theory of modernization and theory of imperialism. Each paradigm has its own "clue concepts" or key explanatory categories". Those who expose the theory of "modernization can be identified by their almost tenacious addiction to the concept "modern" and its permutations and by categories such as 'institutional differentiation," development," nation building," economic growth,' Advanced industrial societies," 'westernized" backward" primitive," tribal," detribalised and many more. "The instrumentarium of the theory of modernization has been derived from a convergence of sources in the social science in the western societies over a long period of time" (Daniel 1980:47). The most valuable contribution have Come from economists who have provided descriptions and explanations of the great transformation that first initiated the industrial revolution in the West. Similar contributions have been made by sociologists who have metiuclously described and explained the enormous transformations that occurred in the non- economic institutions of these societies what modernization? Tourist most often end up with is inventing ethnocentric practical recipts which admonish the poor societies to imitate them all the way and they would acquire a sudden, leap into the 20th century. In other words telling the underdeveloped countries to join the Calvinistic cult and experience a sudden leap into modernity. Modernization as defined by Willbert in Affiong Danil (1980) refers to the process where by societies or social institutions change or move from traditional or less-developed ones to those that characterize the developed ones. By this definition, modernization theorists view modernity and tradition as Polar opposites. Thus he concluded that in order to modernize the third world societies must overcome their traditionalism. Berger in Danil (1980) defines modernization as "the institutional and cultural accomplishment of growth." Berger defines development as "good growth and desirable modernization." Thus as far as Berger is concerned, modernization and development are an inter twined process one reinforcing the other. Smith (1977:2O7) in Okpoko (2002: 106) has suggested that "development means a better State of Affairs, with respect to who get what, where. This is almost in agreement with Goulet's identification of three major goals of development as "Substance of life, self esteem and freedom" (Goulet 1968:387). Modernization theory of development: (1) David Acclelland's theory of achievement motivation; Mcclelled claims to have discovered a motivations syndrome or drive previously overlooked by Freudians which he labels "need for achievement (n- achievement). The major hypothesis of Mcclelland's work is that a nation' "with a generally high level of need for achievement will produce more energetic entrepreneurs who in turn produce rapid economic development," The basis of this theory is the assumption that it is values, not motives or psychological forces that determines ultimately the rate of economic and social development. (2) ~ert.F Hoseltz and Assignment in Reward: Hoselitz (1964:396) has argued that "the assignment of and reward in social roles based on achievement in the sine qua non to economic development" Hoseltz derived his theory of development from the pattern variable of Talcolt parsons. Pattern variable according to the Dictionary sociology are types of choices open to purposive human being, they are dichotomies .. . . Each representing Polar extremes. Universalism and particularism are the names of one. In other word, any individual in a situation requiring choice in this relationship with other must ask himself if he is going to act one particular to the situation in which he finds himself. In terms or particular qualities of the person towards whom he is orienting his action. Another set of termed achievement and ascription sometimes referred to as performance and qualifying and here a person as in deciding how to act focuses his attention on either the achieved aspects of the other person. Example his professional qualification or else his ascribed qualification e.g. sex, age, social class ..... pattern variable analysis may be used to identify similarities and differences between cultures or it may be restricted in use to refer to aspect of society, to sub system. On the basis of these pattern variables hosetz contends that industrialized societies exhibit the characteristic of universalism, achievement, specifying, affective-neutrality and self orientation while non-industrialized ones exhibits their opposite particularism, ascription, diftuseness, affectiveiy and collective orientation.

2.3 Empirical Literature: 2.3.1 Cultural Carnivals The tem culture has acquired different meaning in the last hundred years. These several meaning reflect different foci of interest and the different orientation and training of the authors. Thus the concept has been variously defined by various professional and atimes retained social researchers. "E.B. Tylor (1961) defines culture as that complex whole which includes knowledge, belief, art, morals, law, custom and any other capabilities or habits acquired by man as a member of society." Tylor's definition of the anthropological concept of culture" according to Singer (1981) still forms the basis of most modem anthropological concept of culture. Although the concept has been referred and developed in several different directions. For instance, "culture" has been defined as the "Production and accumulation of man's arts and works including the material object produced and the meaning assigned to them." Andah (1988) defined culture as every thing people do as a result of their being in a society. In this definition Andah see culture by referring to its features: (1) What we are taught by our elders about ourselves. (2) How we are taught all these things as individuals and as part of a group or of the entire community. (3) What are done in the technological, social, political religions and other spheres. (4) How we do all these various things. (5) What are taught or passed onto our children, about ourselves, others, our history, our values in all spheres. (6)How we pass our traditions down. From the above definition it has been seen that every society has a way of cultural institutions which are concerned with transmitting knowledge about the stages and methods by which things are carried out in that particular society. Culture deeply modifies human innate endowment and in doing this it not only bestows but also imposes obligations and demands the surrender of great many personal liberties to the common welfare. On the basis of the above definitions there cultural carnival according to Webster New Twentieth century Dictionary "is a revelry or time of revelry, creativity, merrymaking, and entertainment with side shows, rides, games and refreshments, usually operated as a commercial enterprise sometimes by a social or charitable organization ." Okpoko (1989) defines cultural Carnivals as modern festivals of art and Culture organized on national, sate and local government levels. These festivals unlike traditional festivals take place at officially approved venues and on specified dates in accordance with the directives of organizing committees. These festivals derive their significance not from their ability to achieve the motives behind traditional ones, but from the awareness created among members of the society on the values and contributions of our rich cultural past. These festivals make for the enjoyment and display of traditional artistic performance." He further stated using the Mmonwu (masquerade) festival instituted in Anambra State as one of such modem festival directed towards generating tourist traffic." Ugwuabia is also an example of such festival. In Cambridge international Dictionary of English (1995), Cultural Carnivals is defined as "a special occasion or period of public enjoyment and eating and drinking, usually held in the roads of a society." Odoemenam (1994) defined cultural Carnivals as state organized and sponsored festivals which are conglomerations of the different local cultural festivals in the state." Modun (1978:14) in his analytical work on music and festival claims that "these festivals are seen as organized around festivals manifestations which fulfill the function of social and moral control as well as promote entertainment and diversion." ldowu in his work (1975:19) sees festivals as occasions of rejoicing and thanksgiving, people come out in their numbers and give their best." Festival is common to all human societies, being the only means apart from worship whereby man has sought from time immemorial to express his awareness of transcendental being outside himself (Ayisis 1972:ll). "Festival is an indigenous cultural instructions, a form of art nurtured on the African soil over the centuries and which are therefore still very much alive today in many parts of the African continent and have an existence almost totally separate from the art forms of Westem inspiration" (Ogunba and liele 1978). Cox (1972:48) define festivals as "special times when ordinary chores are set aside while man celebrates some events, affirm the shear goodness of what is or absence the memory of a good or hew." In most part of the world festivals are being celebrated either in the beginning of the year or at the end of the year on different purposes. It is a common belief of people that festivals helps in propagating of culture and also help in the well being of the people.

2.3.2 Tourism And Development Okpoko and Okpoko Tourism (2002:19) states that "the word "tourist" Pre-dates tourism in linguistic usage" the Oxford English Dictionary dates them from 1800 and from 1811 respectively" (Ibidi) French Robert dictionary the word tourist entered the French language in 1816 and tourism as late as 1841, while it dates the adjective touristique from 1830" (leangyi, l980:6). In Okpoko (2002:19) the league of Nations in 1937 recommended that a "tourist" be define as "one who travels for a period of twenty four houri or more in a country other than that in which he usually resides for purpose of pleasure, health or business." Holloway (1989:940). In Okpoko 2002 define tourism as "the temporary short-term movement of people to destinations outside the place where they normally live and work, and activities during their stay at these destinations: It includes movement for all purpose, as well as day visits or excursions." The chambers Learners Dictionary (1963) second edition defines tourism as "the industry dealing with tourists like the hotel and catering. Chambers Encyclopaedia (1969) views tourism as "a term used widely to describe a kind of travel which has two main characteristics. (a) That the traveler's concerned mean to return home after a comparatively short time and (b) that the money they spend is money derived from home and not earned in the place visited: Olokesusi (1987) in Okpoko 1989) defined tourism as "the movement of people within or outside a state or nation for either leisure, cultural, sports, education, religious conference or health reasons." In Ugwuabia (2000:14) tourism is defined as "the practice of touring or traveling for leisure, relaxation and recreation which includes places of movement gifts of nation and culture." VVTO define tourism as "tourism comprises the activities of persons traveling to and staying in places outside their usual environment for not more than one purposes not related to the exercise of an activity enumerated from within the place visited. Encyclopaedia Dictionary thesaurus web Books defines Tourism as classically regarded as traveling for recreation, outside of one's normal working or living area from daytrips to overseas holidays. Mclntosh and Ciupta (1980) defined tourism as the "Science, art and business of attracting and transporting visitors, accommodating them and graciously catering to their need and wants." According to Webster (1961) the term "tourism is derived from "toui meaning ... " agog journey at which one turns to the starting point a circular trip usually for business, pleasure or education during which various places are visited and for which an itinerary is usually planned." Tourism is the sum of the relations and phenomena which result from traveling and visiting an area by non-residents provided that it does not entail resettlement or paid work (Hunziker 1951). Tourism also has various economic, psychological, social, cultural and other attributes (Krzysztof przeclawk 1994:9-11). Based on the above statement, tourism in this will also be define based on its view by these field of studies. (1) Economic View: According to Eadington and pedan (1991:41 - 56) "As an economic phenomenon, tourism develops according to economic forces, especially those of supply and demand. Tourism has become a business and the term 'tourist market' is commonly used." (2) Tourist as a psychological phenomenon: according to pearce and Stringer (1991 :136) "Tourism is also a psychological phenomenon. A tourist trip is preceded by a specific need or (needs) which generates a motive for travel and establishes a purpose for the trip. An image of the trip is created in the mind, comparison with which are made while traveling." (2) Tourism as a social phenomenon: In the words of Dann and Cohen (1991:155-69) "Tourism is a social phenomenon too, as tourist assume a social role during the course of a trip. Social contacts, occasional or frequent, are experienced with such people as follow travelers, trip organizers, guides and the local population. Social ties may develop as a result. Moreover, other factors, such as travel motivation and choice of destination, may be dependent on social images and stereotypes attributed to tourism as well as on variables such as age, sex and education."

Forms of Tourism (1) cultural Tourism: According to Aremu David (2001:14) "Cultural tourism embodies such activities as organized visits to historical sites, visiting other cultures and people. He used the farm Bacchama Annual festival of Adamawa State, Eyo masquerade of Lagos State, the Bakor Yam festival in Cross River State" as example of cultural tourism Oladele Falade ( :5) define cultural tourism as "That is travel to experience and in some case participate in a vanishing life style that lies within human memory example, meal in rustic inns, Costume festivals folk performances, arts and crafts." (2) Religious Tourism: According to Aremu Devid (2001:14) "All the known religious like Christianity, Islam, Buddhism, Hinduism and even the African Traditional Religions, have activities that motivate the faithful to undertake organized Journeys to sacred sites and location. These sacred sites or shrines may be within their country or outside their geographical region. Under this example are the annual pilgrimage to Mecca and Jerusalem that both Muslim and Christians perform. (3) Ecotourism: Aremu David (2001:I 5) define ecotourism as "natural - based tourism that involves education and interpretation of the natural environment as it is managed to be ecologically sustainable." According to Sara Lapshan (2002:6) "Ecotourism is sustainable tourism which has minimal impact on the environment, such as safaris (Kenya) and Rainforest (Belize) or natural parks. Health Tourism: According to Sahara (2003:6) "Health tourism usually involve escaping from cities or relieve stress, perhaps for some "fun in the sun etc often to "health spas." Sex Tourism: Sex tourism "involve mostly men from first world countries visiting third world countries for purpose of engaging in sexual acts, usually with inexpensive local prostitutes (Ibidi). "Perpetual tourism: Wealthy individual always on holiday, some of them, form tax purpose to avoid being resident in any country" (Ibidi). Disaster Tourism: This according to Sahara (2003:6) involves traveling to a disaster scene not primarily to helping but because of one finds it interesting to see, it can be a problem if it hinders rescue, relieve and repair work. Ethnic Tourism: According to Oladele falade ( :5) "That is travel for the purpose of observing the cultural expressions and life-styles of truly exotic peoples. Such destination activities would include visits to native homes, attending dances and ceremonies and possibly participating in religious rituals. Historical Tourism: According to ethnic tourism drawing tourists to remote areas, however, the emphasis here is on natural and environmental attractions, rather than on ethnic ones. This travel for the purpose of getting back nature, manland relationships" (Smith 1977:2- 3). tourism involves the movement of people within a given geo-political boundary. Da' Silva (1985), Okpoko Okpoko et al (2002:21) defines it as "the movement of people within their country for business, leisure, culture, sports and health purposes, as well as the movement of foreigners within the country they reside for any of these purposes." This form of tourism has great potentials in terms of numbers and benefits to the economy (Okpoko 2002). International tourism, on the other hand, involves movement across national boundaries for various reasons into foreign countries other than one in which the traveler is resident (Okpoko and Okpoko 2002:22) put in another way, it is "the movement of nationals other than their country visiting a country other that their country of residence" (Da'Silva 1985). This form of tourism helps to widen the mental horizons of both the visitors and the visited. It is an effective way of promoting international relations (Okpoko 2002)

DEVELOPMENT Goulete (1968:388) in Okpoko et al 92002) has pointed out that although development has usually been heated as a process of social change it is also a state or condition. Hence when we talk of a developed country we refer to the country's present state or condition and this is usually assumed to be an economic one (Smith 1977:203) in ( Okpoko 2002:106). Friedman (1980) has identified certain dimensions of development. According to him (Friedman 1980:4) in (Okpoko 2002) development: (i) Suggests an evolutionary process (with positive connotations (and) ... always of something particular, human being Society, a nation, an economy, a skill ..., (i) Suggests an evolutionary process (with positive connotations (and) ... always of something particular, human being Society, a nation, an economy, a skill ..., (ii) (development is) often associated with words under, over, or balanced . . . (suggesting) that development is a structure, (iii) (development is also) a process of change or a complex of such processes which is in some degree lawful or at least sufficiently regular. Mbabogunje (1980:36-46) in Okpoko et al (2002) focusing attention on the developing countries discusses five main ways in which the term development has been used: (i) Development as an economic growth especially with the increase in export production. (ii) Development as modernization: In this case emphasis is on social change which is brought about by inculcating wealth-oriented behaviour and values in individuals through education; (iii) Development as distributive justice: That is fair distribution of benefit of economic and social change to the masses by governments (hence the emergence of regional planning for effective distribution of amenities.) (iv) Development as socio-economic transformation aspects of mode of production ("those elements, activities and social relationships which are necessary to produce and reproduce real (material, life"), may bring about wide ranging changes which in turn may result in the transformation of the mode as well as introduce changes in the relative importance of social classes. (v) Development as spatial organization-spatial forms are seen to "represent physical realization of patterns of social relations." New processes of production may bring about a change in social relations and these in turn may lead to restructuring of the spatial structure both at the rural and urban areas since "certain types of spatial arrangement can be expected to make a relatively better contribution to the attachment of specific goals than others.'

2.3.4 Theoretical Orientation This thesis assumes the forms of David Mccland's modernization theory of development that postulated the view that a nation with a generally high level of need for achieve will produce more rapid economic development. The basis of this theory is the assumption that "it is values, not motives or psychological forces that determine ultimately the rate of economic and social development. Taking this posture this paper attempts o examine the role of cultural carnival in tourism development using Abia State as a case study. CHAPTER THREE 3.1 Historical Background Abia State was created out of the old Imo State on ~7'~August 1991, by the General lbrahim Babangida (rtd) led federal military government. Invariably Abia State became one of the nine states created, with t he capital situated in Umuahia, former capital of the defunct federal Republic of Biafara. The name "Abia" is an acronym formed by the initial letters of four major communities of the state - Aba, Beende, lsikwwuato and Afikpo. After carving out Afikpo from old Abia, Afiko was replaced with Arochukwlu. Incidentally and inadvertently, to the "markers" of the state, Abia gained the historic position as the number one state in alphabetical order of states in Nigeria. Secondly after the young state had taken off, it was realized that thee acronym - Abia has biblical and spiritual challenge. The places where it was found in the bible were (1 Chronicle 3 Vs 10, St. Luke 1 Vs 5), The "markers" of the state together with the then first Executive Governor of the state Dr. Ogbonnaya Onu attached the clause or slogan that Abia belongs to God - "God's own state" Abia is a core lgbo state. It is made of many communities, clans and kindred, for instance the Ngwas who are the largest clans in lgbo race, Ibeku, Umuahia, etc

3.2 Geographical location. Abia State situates east of Imo State with which it shares common boundary on its western axis. On the north and north-east, it is bounded by Anambra, Ebonyi and Enugu States. On the east and south-east, the state is bounded by Cross River and Akwa lbom states while it shares its southern borders with Rivers States. The state covers a total land mass of about 7, 627, 20 "square" kilometer, with a population projection of 2,292,978 people going by the 1991 provisional census.

Climate condition Abia state has a tropical climate with an average temperature of 35"" during dry season and 30"' during the rainy season. The dry season is between October and March while the rainy season lasts from April to September.

$ $4 *\$ \Lp %' 3.3 The people and their culture; craft; Abia state has very rich cultural heritage which is reflected in the people's way of life. This is vividly expressed in the colourful daces dressing, artifacts and crafts of various forms and dimensions are also produced in lkwugno and Ngwa areas of the state. Monuments which are erected in cement are prominent featuring in some villages of the southern part of the state. The Obunkwa in Ohafia is a reflection of the ingenuity of Abia people. The towering Obunkwa called wooden columns at the entrance of the National museums Lagos reminds us of the lofty Roman columns. The carving on the drum at Obunkwa tell the story of the ancestry and beliefs of the people. There are many traditional artists and craft men in the State. Works of art produced by these artists includes carved doors, statues, walking stick etc. In some part of the State, epically designed carved doors add to the beauty of both concrete and thatched houses. Wooden mortars, pestles, gongs and native flutes are among the works of arts produced in the State. Crafts of various dimensions are produced in large commercial quantity. The list is long. Some are for utility purposes and some for decorations and ornamentals. The major ones are sleeping mats and hand fans which are produced at Uturu. Pot making is prominent in Ubakala, Umuahia and Loptanka in Nnechi L..G.A. Another form of craft production in Abia State is traditional cloth weaving and the most popular one is Akwete cloth. The name Akwete is derived from a town in Neloki clan of Ukwa East local Government Area. Recently lsiala Ngwa women have devised a brand new craft of making shopping bags, boxes, camp beds, sleeping mats and even floor coverings from synthetic materials from Nigeria's oil industry. * Festivals: The culture of people has expression in their language, dress, and traditional festivals in connection with farming activities are observed in all part of the State every year. There are also some religious festivals which offer the greatest opportunity for ritual expression. Some festivals may be the ritual celebration of the founding of a village or group. In general, these festivals are periods of merriment and hospitality of which Abia people are known. " Religion and world view: Apart from Christianity which has many adherents in Abia State. Some Abia people are practitioners of traditional form of religion rooted in indigenous belief-systems. At the head of the belief-system is Supreme Being with several supporting deities and forces which act as intermediaries between God and man. These intermediaries include such deities as ala, Kamalu, Ukpabi etc. There are also sprit which inhabit the hills, the forest, waters and the ancestors who have to be propitiated from time to time so that man's effort are fruitful. The people of Abia believe in reincarnation and predestination and these affect their attitude to life and death generally. A man's will determines what is predestinated however the people do not leave themselves in the hands of their Chi, for as the saying goes, "If a man dares his Chi will support him," This is responsible for the daring attitude and hard work of Abia people. On the other hand, the people believe that at death especially of old age a person joins the ancestors and there is a chance of return to the living world and indeed a man's family. So such death no longer becomes a catastrophe. Hence the dancing and eating that attend the burial ceremonies. The person is buried among the living. However, the death of a young person is an abnormal thing - almost a sacrilege - for a parent should not burry his children - such corpses are hurriedly buried somewhere in the bush at the back of the house. Greeting: Greetings are very important in the life of Abia people. From birth a child is taught to greet his parents and siblings appropriately too. Greetings show respect for elders and are used as a sign of friendliness and welcome. Not to greet a person or persons is discourtesy of the worst order and is frowned at. The greeting will usually be accompanied with a smile depending on the uniqueness of the occasion. The Kolanut is a most symbolic object of welcome of the Abians. It is usually followed by a ritual incantations and blessings which establish a symbol of trust, peace and feelings of communality. The broken kola is then eaten with, alligator pepper or a paste prepared with pepper, crayfish groundnut, etc. In almost all parts of Abia it is the youngest person who breaks the kolanut after it has been blessed by an elder. The nzu (kola) is another object of welcome and peace in Abia, especially in central Abia. Every home has an Okwa nzu in which powdered nzu is put. This is presented to visitor who take a pinch of the -nzu and rubs some on his or her wrist. This symbolizes not only welcome but also a unity between the visitor and the host. Such a host should never hurt such a visitor and vice versa. Abians believe strongly in respect for elders and for women and womanhood in general. Daughters, mothers and wives are valued greatly since they form the bedrock of family life. A family without a daughter or a son is unfortunate, a man of age without a wife is devided and children without mother suffer, hence children are named Nneka-mother is supreme.

3.4 Abia State Council for Arts and Culture: An Overview. Abia State Council for Art and Culture (ASCAC) came into being with the creation of Abia State on 27th August 1992. It started with thirteen staff who came from Imo State Council for Arts and Culture. The Thirteen were made up of three senior staffs and 9 junior and three artists. In December 1991 an acting Director was appointed to take charge of the council. Today, the council has workforce of sixty made up of staff artists and guest artists. The council operates only three units now namely: personnel, Accounts/Stores and performing Arts (dancer, Drama, choir). It is hoped that in the near future government will give the council a waiver to open such important units as fine Arts, festivals, Research and Documentation to mention just a few. As of now the personal unit oversees fine Arts, festival research and documentation matters. This arrangement is not good enough to say the least. The council started off in a one class room space in the ministry of information at school Road. This was hardly adequate and after much futile search for accommodation in Umuahia. The often warehouse has since been ceiled and partitioned to produce a less than adequate office and work space. By April 1992 the council has established a state performing Troupe made up of dance, drama and choir. This has grown and matured * Into Scililating and experience performers who have won many State and National laurels. For instance at home the troupe performs to entertain government's guests and visitors at an average of three times, a month, it is often hired by the individuals to perform at ceremonies of Chieftaincy installations, mamage, burial, etc. At the national level the troupe won a gold (first place prize) at the 1992 National festival of Art and Culture NAFEST' 92 held at Abuja. At the celebration of the world Decade for cultural Development in 1993 in Abuja the troupe performed at Nigerian Army Day Celebration 1994 at Abuja, the troupe performed, to mention but a few. The council's services in the field of Arts and culture to the public include hire of the troupe, registration and growing of cultural groups and organizations and dramatic performances in schools. The council has far registered about one hundred cultural groups and individual artists. Their association with Abia NYSC cultural troupe has enable that organization to win the first prize at All-Nigeria NYSC National Competitions in 1993 and 1994 consecutively. To organize and hold State festival of arts and culture is one of the major schedules of the council. For this reason, the council has since 1992 engaged in the mobilization of the local; government and their communities to hold festivals of arts and culture at the grass roots level. As a next step, council is now poised to hold the State festival of arts and culture - Ugwuabia in Umuahia Sometime in November 1994, 1996 and 2000. This is an event of an out-pouring of the cultural and artistic spirit of Abians. The Abia State council for Arts and Culture has endeavoured not only to promote Abia State but it has also striven to document and preserve same through the publication of such book as; A book of Abia Cuisine, (1991) and a book on children's cartoons (1992). It is currently putting together a book on Abia fashion. 35 Natural Reserves In Abia State: Their Location and Utilization. There are many natural resources in Abia State here is a labour arrangement of these resource, their utilization and ecological Traditional areas. Crops Ecological~raditionalarea Uses

i. Root Crops All Abia but larger yields from Staple food yam, Yam Umuahia, Ukwa, East, Fl;our, composting, Obingwa, Ukwa Ikwuano, (peels), Starch, Bende, Isiukwuato, Yam, flakes, Umunnechi, osisi Oma. livestock feed.

i. Cassava All Abia but larger yields from Staple food, (garri) Ukwa, Ukwa east Obingwa, Cassava flour, lsiala Ngwa, Ugwunagbo, animal feeds, Umuahia, Bende, Osisioma, Chalk, Starch, lkwuano bread, biscuits, vegetable (leaves) i. Cereals All Abia Particularly in Ukwu, Staple food, Maize Umuahia, Ukwa East, commercial uses, Obingwa, lsiala, Ngwa, cornflakes, biscuit, Ugwunagbo, Arochukwu, burukutu, industrial Bende, Ohiafia, Umuahia breweries, Osisioma. livestock feeds ii. Rice Arochukwu, Bende, Ohiafia, Staple food. Umuahai.

Leguminous Crop5 Abia generally isiukwuata, Staple food. i. Cowpea lsiala Ngwa, Obingwa. Groundnut oil, ii. Groundnuts butter, livestock feed. - ii. Soya Beans Obingwa, Ukwu, Isikwuato, Soya bean milk, lsiala Ngwa, lsiala Ngwa, Soya bean Oil, Obingwa. Confectionery, Soya bean Cake, Livestock feed. HorticuIture/rree/Ca All Abia Local, Commercial crop. and Industrial i. Oil Palm. soap, margarine, wine, animal feed, trunk for building, fronts for road work, kernel for ~arnings,fiber for 'uel, ceiling boards and footmat.

ii. Coconut All Abia The oil is used in :onfectionaries, shell for fuel can also be eaten raw. ---- iii. Rubber Bende, Ohafia, Ukwa East. darious industrial Jses, sheets and mmbs.

iv. Cashew Isiukwuato, Bende For wine, edible nuts, CNSL for ~inderresins glue.

v. Raffia palm. Abia generally Palm wine, and Local ginimat, ropes, local.

- -- vi. Cocoa Bendel Arochukwu, Ikwuano, Food and alcoholic Umuahia, Part of Ukwa and beverages, Ukwa East. chocalates and cocoa butter.

.- vii. Plantain/ Banana Ukwa, Ukwa East, lsiala Ngwa, Staple food. Bende, Umuahia, Obingwa, Ikwuana, Osioma.

vii. Kola nuts Ikwuano, Umuahaia, Bende, Stimulant, wine, Obinga, Ukwa East, lsiala dye etc. Ngwa, Osisioma Ukwa.

Ix Mango and Guova All Abia Local use, Juice, pulp and livestock feeds.

- i. Citrus (Oranges, Obingwa, Ukwa, Ikwuanno, Can be processed Grapes, Lemons.) Umuahia, Bende, Isiukwuato, into drink, Jams, Ukwa east, lsiala Ngwa, marmalade, Osisioma Ngwa Ukwa. Pharmaceuticals, flavours. ii. Pineaples Ukwa, Ngwa, Ikwuano, The Juice is Umuahia, Ukwa East, locally, fruit drinks Osisioma. consumed.

Ukwa, Ngwa, Ikwuano, Local use, Umuahia Bende. industrial oil for paints.

iv. Sugarcane Isuikwuato, Bende.lkwuano, Consumed locally. Umuahia, Ngwa.

v. Giner Umuahia, Bende, Obingwa, Medicinal spices, Ukwa, lsiala Ngwa breweries and distilleries.

Mineral Resources.

Mineral Type Location Utilization. Petroleum Imo, River Basin, Refinery, Petroleum Owaza, Obuzo, LNG Pants etc. Mgboko and lsimiri oil- fields in Ukwa Local Government Area and Ohuru in Ukwa East L.G.A

Gold Okporoenyi in Bende Jewery ornaments. Local Government Area

Natural gas Owaza and lsimiri Gas Energy Source, fiedld in Ukwa LGA Industrial/Domestic. and Ohuru in Ukwa East LGA. Silica Sand Found in lager Suitable for glass quantities in Azumiri in sheets Ukwa East

Tarsand Ugwueme lokpanta Asphalt, tar plants. Axis in isiukwuato LGA

Black Marble Found in Uturu areas. Production of terrazzo tiles.

- Lignite Umuahia and lsiukwuato LGAS

Limestone Arochukwu and Bende LGAS

Lead Zinc Isikwuato, Bendel.

- Phosphate Bende Chemicals. CHAPTER FOUR 4.1 History of Ugwuabia As early stated in chapter three, the creation of Abia State from Imo state, affirm the geo-political and subtle cultural distinction (though there are great affinities) between the people of Abia State and those of her sister Igbo-speaking states, especially, its m other state, Imo. There is therefore, the need for institutionalizing an Abia festival of Arts and culture as an event for the display of Abia culture. The reward of such a festival to Abia state are many. Festival of Arts and culture are organize nation wide. Various states give the festival their own local names, such as the Ozuru Imo festival of Imo state and the Mmanwu festival of Enugu and Anambra states, to mention but few. At the national level, the National festival of Arts and culture, NAFEST is one of the major schedules of the National Council for Arts and Culture. State festival of Arts and culture offers the opportunity for talent hunt for budding and professional artists and artistes, and for preparing the state for participation. In the annual festival for Arts and culture. Moreover, the National culture policy specifies that all states in the federation and the federal capital territory, Abuja should recognize festival as periodic celebrations marking significant events in the life of the community and for transmission of perceptions, ideas, aspirations and philosophies of the people for meaningful living. The Abia state council for Arts and culture ASCAC, is fully geared towards the actualization of Abia state festival of Art and culture. The council has designed to use the festival for not only talent - hunt, but also for developing and promoting the Arts, traditional sports, craft and games of Abia state and also for the documentation of the state cultural heritage in video coverage audio tape and festival brochures. The Abia state council for Arts and culture started the groundwork for the Abia state festival of Arts and culture on creation of the state. The council successfully mobilized the seventeen local govemment areas which organized their grassroots and local government festivals of Arts and culture. Ugwuabia means the Dignity of Abia. Modelled as a festival of completion of culture events among local government areas and a carnival of facets along the major sheets of Umuahia with a regatta as the BlueIRiver in Azumini, Ugwuabia will harness the beauty of Abia and imbue the spirit for competition in people. It promises warmth and splendor that tourists desire to experience. It will provide the much needed entertainment and relaxation to city - dwellers and the various communities of the state. Ugwuabia generates revenue for the state from within and outside the country through the sale of video tapes and other festival memorabilia. The opening and closing ceremonies of the Ugwuabia which were presided over by the military Administrator of Abia state provided a forum for govemment statement on Abia cultural policy in relation to the Abia dream. What makes the Abians proud is the culture of hardword, industry and good neighbourliness. Ugwuabia offer a celebration of the dignity of a people. Ugwuabia 94' to 2000.

4.2 Ugwuabia 94' to 2000

4.2.1 Ugwuabia 94' Programme Ugwuabia 94' was the very first time the carnival was introduced in Abia state. The festival lasted for three days. Date: Tuesday 8th November, 1994

Time Venue Events

9.00a.m. Umuahia Township All contigents arrive. stadium 9.30 - 1O.OOa.m. Umuahia Township All guests arrive. stadium 10.30a.m. Umuahia Township The military administrator arrives stadium National Anthem. Presentation of kolanut, welcome address by the commissioner for information culture and sports. Dr. Emma U. Ikoku.

Review of Onwa Journal by Professor C. Ikonne, Chairman of the Edition Board. Performance by selected groups. ll.OOa.m. Umuahia Township Keynote address by the military stadium administrator of Abia State Navy Captain Themi Ejoor. Declaring Ugwuabia festival open and launching the onwa journal by the military administrator of Abia state.

Display by contingents from local government areas and visiting states.

The military administrator and his entourage departed.

Competitions begins. Traditional wrestling, elimination contests masquerade display, arts exhibition, archerylcapulting circus displays women dance competition.

I' End of 1st day events. National Anthem. The second day:

Date: Wednesday 9th November, 1994

Time Venue Events

9.00a.m. Umuahia Township All artistes arrive stadium

9.15a.m. 1' The guest of honour arrives

9.20a.m. - 6.00p.m. 61 Opening remarks by the guest of honour maiden dance competition finals for junior and medium weight. Traditional wrestling competition. Boy's traditional dance competition, men traditional dance competition music competition drama competition competitions end.

6.00p.m. Umuahia Township compilation of results stadium.

The third day

The third day of the carnival which was also the grand final.

Date: Thursday 10th November, 1994

Time Venue Events

Central police field Local Government Area form Umuahia

9.00a.m. Major streets of Umuahia Take-off of float carnival procession Bende Road to Lagos street, To Umuwaya Road

To Uzuakoli Road The military administrator and his guests watch the float To library Avenue pass the government House Gate. To Government House Gate

To Aba Road

To lkot Ekpene Road

Float ends at the Township stadium

12.00p.m. Umuahia Township Invited guest arrive stadium

12.30p.m. I6 Traditional rulers arrive The military administrator arrives

1.05P.M. Umuahia Township NATIONAL ANTHEM stadium The commissioner for information, culture and sports presents an address and invites the military administrator to deliver his closing Remark Ugwuabia 96'

The Ugwuabia 96' was the second time of the Ugwuabia cultural carnival. The carnival took place on the 19th December, 1996 through 20th December. Programme of event of the Ugwuabia

Date: Thursday, 19th December, 1996.

Time Venue Events

9.00a.m. Umuahia Township All contingents arrives stadium

9.30- 10.00a.m . It All guests arrive The military administrator arrives

10.40a.m. Umuahia Township National Anthem presentation stadium of kolanuts, welcome address by the commissioner for information, culture and sports (Mrs. Chiegeonu Nwankwo)

March-past by L.G.A. contingents and others

Keynote address by His Excellency the military administrator of Abia state, Col. Mosess 0. Fasanya and declaring 1996 Ugwuabia festival open.

NATIONAL ANTHEM

Military administrator departed.

Competitions in various events by L.G.As.

Grand Final-Day Two Date: Friday, 20th December, 1996

Time Venue Events

8.00a.m. Central police field Umuahia L.G.A. floats form

9.00a.m. Major streets of Umuahia Take-off of float carnival township Bende Road to Lagos procession Street To Umuwaya Road To Uzuakoli Road To Library Avenue The military administrator and To Government House Gate his guest watch the float pass the Government House Gate. To Aba Road To Ikot-Ekpene Road To School Road Floats ends at the Township stadium Umuahia Township stadium Invited Guests arrive

I' Traditional rulers arrive.

Umuahia Township stadium The military administrator arrives. NATIONAL ANTHEM

The commissioner for information, culture and sports presents an address and invites the military administration to deliver his closing ceremony address Stadium parade of winning events and artistes.

Finals of traditional wrestling seniors

Presentation of prizes by the military administrator, vote of thanks by the Director- General, Ministry of Information Culture and Sports. NATIONAL ANTHEM

The military administrator and his entourage depart.

End of festival.

Ugwuabia 2000 During the planning of Ugwuabia 2000, there was a disagreement between the planning committee and those that planned the pervious ones. The disagreement made the new committee to plan the 2000 Ugwuabia with the help of the state ministry for culture and tourism. This made the whole thing not to worth what it was supposed to be. Those that were supposed to keep a proper documentation of events were not involved, for instance the ministry photographer did not function in the 2000 Ugwuabia. The programme of event was not drawn unlike the 94' and 96' Ugwuabia that where properly planned. During the Ugwuabia preparation in Pix there are wresting, war dance, female dance, visiting members of vision Africa prelude. There was not much activities as it was in the previous years Ugwuabia. Since the 2000 Ugwuabia, the festivals have not been conducted in the state again. (Plate 3 to 29) are some of the masquerades, dancing groups and wrestling that featured during the Ugwuabia 2000. 4.3 Children's Carnivals Children's carnival is one of the cultural events that are being carried out in Abia state. There are underlying objectives for the introduction of the children's carnival. These objectives include the following: 1. To make the children part and parcel of the state by introducing them to the culture of the state in their early days (Plate 30). 2. To make these children know that they are the leaders of tomorrow and introduce them on how to manage and promote the culture of the state. 3. To harness the cultural and literary potentialities of the young children for cultural development and enrichment. According to Mr. Okoji R.E. of the ministry of culture and tourism in the state "it is on above mention reasons that government representatives and non-governmental bodies in the state collaborated and organized the children's cultural carnivals. The children's cultural carnivals have been conducted in the state in two occasions. The competitive events that were carried during the children's carnivals are as follows: Ugbonga Buije Dancing Group fiom Umuahia North LGA (plate 3)

Agrgwu Dancing Group fiom Arochukwu (plate 4) Blugwu Dancing Group from Arochukwu (plate 5)

Torotoro Masquerade fiom Nsukka (plate 6) Ogbogo nata Dancing Group from Ngwa (plate 7)

Ekpo Obinkita fiom Aro-Okeigbo (plate 8) Abiriba Dancing Group

-- - (plate 9)

Iteokpom Masquerade (plate 10) Abiriba Dancing Group (plate 9)

Iteokpom Masquerade (plate 10) Ekpo Isi From Uzuakoli (plate 11)

Egwurngbede dancing group from lsiala Ngwa South LGA (plate 12) Atiogwu Dancing Group (plate 13)

Ekpo Mmohu from Isiukwuato (plate 14) Youth Dancing Group fiom Ikwuano LGA (plate 15)

Ohafia War Dance (plate 16) Different Dancing Group (plate 17)

Abiriba Dancing Group (plate 18) Mgbadike Dancer (plate 19) Different Masquerades (plate 20)

Nkwo Ukwu fiom Ibem Ohafia (plate 21) Itiogwu Dance from Ukwu LGA (plate 22)

Ohafia Dancing Group (plate 23) Nkwa Umuagbogo (plate 24)

Eketesm Dance Group Iyalu Ibere Ikwuano LGA (plate 25) Wrestling fiom Ikwuano LGA (plate 26) Ekpo Masquerade fiom Ogbochi Ukwu Umuahia South LGA (plate 27)

(plate 28) Children's art work (plate 30) March-past in Traditional Attire Traditional Dances Drama/Poetry Folk Stories Traditional Wrestling Traditional Sports (a) lgba Uta (Archery) (b) ItuOkwe (c) lkpo Oga Music (traditional/contemporary music) (a) Choral (b) Solo (c) Instrumental: Group or Solo Arts and crafts Carnival float.

4.4 Ugwuabia Lecture Series. Before the day for the Ugwuabia cultural Carnival, there were some lectures that were delivered in the Government house. It is called The importance of the lgbo culture and best way to present and promote it . The colloquium is also Educational. During the Ugwuabia 2000 there were some topics that were treated by different individuals in the Sate. The topic was UGWU NDI IGBO IN THE NIGERIAN STATE this topic was treated by Prof. Anthony lheukwumere Nwabughuogu of Abia Sate University Uturu. He started by introducing the "Ugwu" concept. He stated that "The lgbo concept of u~wudefies precise English definition. For analytical purposes, however, the English words "respect and dignity" came closest to defining the concept of uawu although none of them adequately represents its true meaning. The distinctive features of Unwu are: (1) It is reciprocal. That is everyone gives respect to others and expects others to respect him. This reciprocity is aptly captured in the expussion Ugwu bu nki nki nwanvi iiri muo ibe ya (literally meaning) respect is reciprocal, hence one woman give birth to another woman. (2) Ugwu is both ascriptive and achieved, for instance, whereas parents have automatic respect from their children other people will have to prove to the same children that they deserve the children's respect by the way they comport themselves before the children, their attitude towards the children and their contribution towards the children's knowledge and development. (3). Ugwu is slippery. One has to work hard to sustain the respect he gets from others. Like love, uawu depends on the perception of the giver. SO long as the receiver continues to maintain these qualities which earned him ugwu in the first place so long will he continue to enjoy the respect of those who accorded it to him. He should also be ready to lose respect accorded to him once he detracts from the behaviour which earned him the initial respect. The slippery nature of ugwu is reinforced by the lgbo proverb " Okenva mee Onweva mkporo oba, Umuaka e were va kpofuo ahihia," (rendered in English as " if an elder turns himself into a Dustin bin, children dump their refuse in it"). 4. Ugwu is rooted in the culture of a people, their language, religion, technology, etc. At the individual level, u~wuis measured by the way a person keeps to the cultural traditions of his personal life, in his public life and how truthful and trustworthy he is. An elder who at a village meeting, probably to satisfy his taste begins to share palm wine is quickly told kira onwe gi ugwu' (respect yourself')' if he ignores this advice, he automatically loses his dignity and the junior ones degrade him. At the inter village or inter group level, the people eam u~wuby demonstrating to another group that they have a culture that can contribute to knowledge or behaviour from which other people can learn and benefit. These contributions which could be in religion, traditional medicine, technology, physical strength, artistic displays or good character etc earn and sustain the u~wuof a people. In his 1989 Akiajoku lecture for instance, Professor Mark Chijioke define "Ugwuabia," the greatness of a people as: "their association in the eyes of their colleagues with standards of excellence set in support of human existence." Sees life's scores of excellence as "intellectual feast of the minds and brain, or physical feats of the brain including social relations in particular and the latter physical prowess." Once a people jettson these cultural heritage and traits that make them distinct from other groups they in so doing abandon their contributions to the totality of learning and consequently they lose their respect. The white men have continued to retain his dignity and is regarded as a spirit (Bekee bu agbara) because his culture of technology has continued to produce goods and services which improves human life from which non white people have continued to learn." Prof. lheukwumere used the above explanation to introduce his work and create for the people to know what has happened to ugwu Ndi in the Nigeria over the years. He explained Uawu Ndi l~boin the Nigerian State in three phases. These phases are: (1) The earliest times to 1960 (2) The Colonial phase (3) The Post colonial Era phase. For a clearer understanding of this work I will write in brief how he explained it in each phase The Earliest Times To 1960 According to Prof. lheukwunmere "God, the creator endowed Ndi IJ@ IJ@ with features, facilities and characteristics which earned them respect from their neigbours. As a people, Ndi I~bohad rich cultural heritage from which neighbours could learn and benefit and for which their neighbours respect them, Among these were their iron technologies their religion, their industry and their fair-mindedness and honesty in dealing with other peoples. He cited Professor Mark Chijioke's work as an example on how he carefully detailed the technological heritage of Ndi lab0 and Stated that "if all the religions of Nigeria or our prehistory lgbo land was one of the best development of an industrial civilization. Prof. lheukwumere explained "among the facilities for technological development found in lgbo land were hard wood timber for fuel, coal deposits in the northern half of the land area, iron ore in the Nsukka Plateau, at Aawu Uturu and -Udi. This he said "gave the impetus for the growth in lgbo land of some of the most ancient indigenously developed iron-smelling and even steel production industries of Africa, and possibly of the world after China. Consequently, lgbos became the manufacturers of farm implements and weaponry including guns and iron rod. It was Ndi Igbo from Awka, Nkwere and Abirirba that traded in these commodities from the coastal areas of the South to the Eastern frontiers of Yoruba land. He further explained that agriculture was also one of the heritages that made the lgbo neighbours to accord respect to them. He used Ohaozara and Abakaliki as an example. He also made mention of many Oracles that are littered in lgbo land that also made their neighbours to accord respect to them. Explaining further he said that these Oracles littered not only for Ndi Igbo but also for other Nigerian groups. Among these were lbinsi Ukpabi of Arochukwu which influence spread throughout lgbo land and extended to Isoko, Urhobo, Ida and Idoma, law-ka ala of Umnneoha, the Agbala of Awka, Onoio Oboni of Ogurugu and Oiukwu of Diobu. The Onojo Oboni was an important factor in the coronation of the Atahs of Igala, as the Atah's acceptability by his people depends on evidence that he had constituted the shrine. Prof. lheukwu also said that the respect the Ndi lgbo have was also demonstrated by the fact that the lgbo language was generally spoken by many communities outside lgbo land. Other manifestations of this respect for Ndi Igbo are the enthusiasm with which many neighbours of Ndi lgbo claimed indigeneship of lgbo land to the European visitors to the Coast, the freedom of movement which the lgbos enjoyed in the territories of their neigbhbours and the easy acceptability of lgbo people in marriage. Respect for Ndi Igbo was sustained throughout the nineteenth century as the lgbo continued to supply their neighbours with basic materials and cultural needs and treated them fairly, kindly and with mutual respect.

The Colonial Phase According to Prof. lheukwumere "respect for the lgbo remained a pattern of the relations between Ndi Igbo and their neighbours when the British conquered and occupied the lgbo territories, a process which Spanned more than a decade. This conquest, as professor Afigbo has pointed out enlarged the neighbours of Ndi lgbo to include the rest of Nigeria, a nation-State that was formerly inaugurated in 19 14. Stating further, colonial rule did affect u~wuNdi l~bonegatively in relation to the other Nigerian groups. lgbo land was about the last to be incorporated into the Nigerian Nation State after a bitter resistance. He explained the resisted and how the European used force with help of lgbo neighbour to penetrate the lgbo land. He further stated that the penetration of the European into the lgbo land that "lgbo cultures, especially their Oracle and technology came under severe attack. A combined force of missionaries and government dealt a devastating blow on the oracles which were seen as fetishes by the missionaries and as obstacles to free flow of trade in the interior by British traders. Consequently, the British colonial rulers imposed a ban on all oracles and quickly followed it up with expeditionary force. The shrine of lbini Ukpabi was destroyed between December 1901 and March 1902. The activities of the oracles became much more restricted to lgbo land especially as the agents of the oracles were haunted by colonial officials. Prof lheukwumere further explained that ":the large scale importation of British goods into Nigeria especially guns, cutlasses, shovels etc. diminished the importance of lgbo technology in these areas and so reduced the respect for Ndi I~boin the eyes of the other ethnic groups who could now rely on imported goods. Explaining further he said that "the destruction of the oracles, dealt a devastating blow to the cause of lgbo unity. No other institution emerged to promote pan-lgbo unity which the oracles had provided and which gave them the strength to relate their neighbours from a vantage position.

The Post-colonial phase or Era Prof. lhekwumere stated that "the first three years of independence saw the height of U~wuNdi I~boin Nigeria. This was a romance period for the parties which were still nursing some of the wounds suffered in the 1959 federal elections that ushered in the indigenous government of independent Nigeria. So parties needed time to consolidate their gains. From the mid-1960s however, it became clear that the respect which the lgbos had enjoyed from other Nigerian groups had begun decline. This decline has continued to this day with greater intensity with the passing of each year and as at today there is hardly anything left of that respect. The lgbo have become so marginalized, so denied of their right, so humiliated and so easily intimidated and punished that their position Vis-a-vis those of Nigerians from other ethnic groups can be likened to that of the sheep and the tiger drinking from the same river popularized lgbo folklore. Explaining further Prof. lheukwumere summarized how the lgbos are denied of their respect, in Politics, in the economy and social life in ten points. These ten points are as follows: The lgbo are the only group among the oil-producing Sates whose oil wells are either to other Nigerian groups or held in trust by the federal Nigerian Government," He used the 42 oil well that belong to Imo Abia that the held since 1976 as an example. (2) "The lgbo are the only major ethnic nationality in Nigeria that are not represented in the Nigerian Security council. (3) "As a follow up of 2 above, the lgbo are the only major ethnic group with the least number of top ranking officers in the armed forces polices. There appears to be an unwritten understanding in the armed forces to minimize the chances of lgbo officers the work of General or equipment before they retire." (4) "The ease with which the lgbo are killed in other parts of Nigeria, especially in the north, even for matters for which they are not responsible. The Sharia riots in Kaduna and the various OPC and Hausa clashes in the Southwest have consumed more lgbo lives and property than those of their ethnic groups. The killing of lgbos has reached a stage that there is now a joke among the lgbo that the quarrel between a Hausal Fulani husband and wife is settled by the sacrifice of an lgbo life. A joke it is but it goes to show the ridiculous extent these killings have reached." (5) "The fact that federal infrastructural facilities and institutions in lgbo land remain the poorest in the country. Why has the Niger-River remained unrigged to provide inland water transport to millions of land - locked lgbo In spite of all the pressures put on successive federal governments, why billions of Naira are spent on irrigation projects in the north? Why has the renovation work on the Enugu - Port -Harcourt Expressway remained unemployed in spite of the pressures on federal Government by the Abia State Government? Why was it not one of projects to be completed by the committee winding up the activities of the petroleum trust fund? Is it that the hundreds of lives and property of lgbos worth millions of naira lost along that since the road project was abandoned mean nothing to the federal Government? (6) "The fact that the lgbo area has been systematically denied federal major industrial establishments since independence. All the major federal industries with high employment potentials have been sited either in the HausaIFulani, Yoruba or other non-lgbo areas of the country. These include the Kainji Dam project, the Bornu railway extension project, the Defence and ammunition factory in Kaduna to mention but a few, as professor Billy Dudely points out, the iron and Steel industry originally proposed for the lgbo area was cancelled. It is also on record that the five federal steel rolling mills area sited outside lgbo land." (7) "The fact that the lgbo are only Nigerian peoples whose properties were declared abandoned in some parts of the country and sold to other Nigerians at ridiculous prices under the protection of as federally backed Abandoned properties Decree of 1999." (8) The easy jetting of lgbo names and identity by groups who before mid-1960s prided themselves with such identities. (9) The fact that the lgbo people are discriminated against the federal Government decisions on matters or programmes in which the igbo and other ethnic groups have taken similar action. Compare, for instance, the federal Government quick and tough stand on the activities of the Ralph Uwazuruike and the other campaigners in the movement for the Actualization of Sovereign Sate of Biafra (MASSOB) with the same government's treatment of Alhaji Ahmed Sani, Governor of Zamfara State and other constitution of Nigeria by introducing Sharia in their States. How also do you explain the presence of about 500 policemen with assorted tear gas and smoke bombs and also with two armoured ferrets stationed at the Micahel Okpara Square, Enugu, Venue of the September 29th world lgbo day celebrations when no similar policy was done during the launching of sharia in the various states of the north." (10) "The fact that the lgbo as an ethnic group which "out number the Yoruba in the of ration 3.3" are lumped in only five State especially when we know that a State is now the unit for the distribution of federal Government benefits, while the Yoruba have six excluding kwara State which is predominantly Yoruba.

Causes of The Decline of ugwu Ndi lab0 According to Prof. lheikwumere "the Nigerian civil war did a lot of damage to ulqwu Ndi lab0 in Nigeria. Also in 1959 when the lgbo leader conceded political control of the central government to the HausaIFulani of the north. This led to a culture of systematic marginalization. He further stated using Prof. Nwabueze world that another cause of the decline of the Uawu Ndi are "lgbo propensity for self-hate self - destruction and intra-group discard. This include the way we devide our leaders on the pages of Newspapers and castigate them as they are criminals and social misfits when Dr. Okadigbo was calling Dr. Azikwe "an ant," little did he know that he was actually reducing the dignity of 1~borace. He was the Ugwumba of lgbo land. Prof. lheukwumere also traced the decline of Ugwu Ndi I~boto the rate with which they jettison their culture, (language, religion, technology, honesty etc). In further he stated that Ndi labo are the only members of major ethnic nationality in Nigeria who are ashamed to wear their traditional dress. They prefer wearing either English formal dress, Yoruba dress or Hausa dresses even when attending lgbo cultural gatherings. Also the religion of Ndi l~bohas also met similar fate. Christian religion has dealt such devastating blow on the lgbo traditional religion.'' Prof. Uheukwumere also trace the deciine of uawu Ndi labo to the illegal ways they acquire their wealth. He stated that "today, the acquisition of wealth among the lgbo has taken a completely opposite dimension. Most Nigerian communities today see the wealth of Ndi Igbo as coming from sources which cannot attract respect from anybody.

Reaaininn Ugwu Ndi lgbo According Prof. lheukwumere "Re gaining Uawu Ndi I~boin the Nigerian nation-States is like rebuilding knockdown house. It is not an impossible task but it will need extra effort. And considering the resilience of Ndi Igbo, nation State will be accomplished in a short time. He further explained that "the first action is to reorientate the lgbo to understand the magnitude of problem and convince them to decide to attack it." He uses the Abia State government as example for the organization of Ugwu Abia cultural carnival for itself upon which the rebuilding of ugwu Ndi Igbo can start. He also mentioned other ways like the removing lgbo negative attitudes to things that concern the lgbo as people. He also said that lgbos must begin to take matters which affect their welfare as a group as seriously, if not more seriously than they take those of other people. Prof. lheukwumere stated that there is the need for the revival of our traditional culture and capture of political power at the centre the lgbo must first of all solve the leadership problem which has bedeviled its history to mention but a few. The second that was dealt on was Ugwu is oii or the black man in the context of Global civilization by A.E.Afigbo. 5 0

4.5 Different Local Government Areas In Abia State and Their Feasts.

Feast Community Period Purpose/Significance of feasts Ekpe/lkoro Umuopara Umuahia January A period of merriment to South mark the end of the year.

.. .. - ...... ------Ekpe Ohuhu Umuahia January celebration in North remembrance of there ancestors who were the originators. It was also a ceremony which brings all the citizens of the community together once a

year.-- - -. -. - Osuawa Oguduasa lsiukwuato January To usher in the farming season.

Ofoala Eziukwu Aba January To mark the beginning of Aba farming season.

Ajala Umunne lsiukwato February To sacrifice to the Ukwu ancestral fathers.

Edda Afi kpo April A maiden dance which is formerly in partly ritualistic and partly Abia Sate. ceremonial. All the women join and lead their wards to the water fall-olo. Agu ukwu Oguduasa lsiukwuata April To sacrifice to the ancestral gods.

ldori Akaeze 0haozara April A women festival which (formally marks the beginning of in Abia famine. State Abia Ukwu Edda Afi kpo (1) Praying to god of fertility for rich yam harvest. (2) Girls wrestling period. Ahi oku itu Mgboko itu Obioma A period when sacrifices Ngwa are offered to the gods of farm (Ahjajioku) for better yield in fa;ming cultivation. Mgba Edda Afikpo Afikpo (1) RecreationILeisure Unwan period (2) Family re-union

(31-Community-. - re-union. Isi Achara Akaeze ohaoza ra June For Exchange of gifts among relations.

Ita-Achara lmenyi lsiukwuato June Wrestling matches and leisure.

Oriri Mgba Ovim lsiukwuato June To heraid the yam festival.

Mgba Eziukwu Aba July Inter village wrestling Omenala Aba contest used to determine the villages that are

superios~.~ -to ~~.the other. Iri ji ohuru ~hazu, Aha - - - July Ceremonial eating of New Eziama, Ezi yam. ukwu (1) lriama (1) Abrirba 0hafia July Ceremony signifying the (2) lgwa (2) Ndi 0hafia July end of farming season. ala(ritua1) uiduma ukwu (1)Omume (1) Alayi Bende July Celebrations to end famine unwu period and the preparation (2) lkpa (2) Umunne Bende for the new yam festival is ihe ji fast approaching. (3) Ita (3) Item Bende achicha (4)Mgba (4) Umunu Bende omelala Nkpa ikwo mgba

Akaeze 0hozara July Celebration of wrestling, match and preparation for the new yam, festival. Umuhu Celebration in memory of the ancestors. l keji ltem Bende August To mark new yam festival where various dancers are displayed for eight days. lgwa Mkporo (1) Sacrifice to the gods of Agwu the land for peace. (Ritual) Eke mbu Abiriba Feast marking the first Eke day in the cultural New yam. It is also the New yam festival. lgba Ajuju Abam August Marks the celebration of new yam, and celebration =---I--to mark the beginning of the harvest session. Of0 0 bo kwe Ukwa Celebrated to Ahiajoku Commemorate the harvesting of New Yam. Iri ji Umunnekwu lsiukwuato August Celebration or ceremonial +eating of New Yam. Omume lmenyi lsiukwuato December To usher in the farming 0 kochi season lgba Ekpe Abam Ndi Oji I December To mark the end of year traditional festival. CHAPTER FIVE The Role of The Carnivals and Feasts In Tourism Development. The Ugwuabia cultural carnival and the various feasts carried out by various villages have helped in the development of the tourism industry in Abia State. These roles range from Educational r ole, social and political role, organizational and Artistic role, Economic/monetary role to mention but a few. For a clearer understanding of these roles they will handled one after another.

5.1 Educational role;- The Ugwuabia and various feasts carried out by the Abians have helped in educating the people of their culture This can be seen in the various dancing styles and wears that different local government wear during the carnival and the feasts. These dancing styles and wears denote the culture of different villages and what they believe in Furthermore the Ugwuabia hectare series also help in educating people or the tourist the culture of the Abians and the lbos as whole As can be seen in the year 2000 Ugwuabia lecture series where Prof. lheukwumere explained in details the UGWU NDI IN THE NIGERIAN NATION STATE; he defined the concept of "ugwu" the distinctive features of ugwum the ugwu ndi lgbo in the earliest time, colonial phase and the post-colonial phase, He further stated that "A good step has been taken by the Abia State Government through organizing the ugwuabia festival. This will help in the building of Uawu Ndi labo. Afigbo in his own lecture little Ugwu Isi Oji - (the Blackman in the context of Global civilization in ugwuabia., educate the Abians and tourist that visit the state as a result of the carnival. Afigbo defined ugwu and Isi Oji. He further said explain how the blackman can or Isi oji regain his respect both individually and collectively so that every isi oji person (Hackman) can benefit. The education role of the carnival and feasts is one of the aim of the Abia State Government when organizing the Ugwuabia cultural carnival, as Governor Orjiuzo Kalu rightly pointed out in the ugwuabia (2000) lecture. He said that "Our mission is to reap from the bounties and ecstasies of this industry by providing for our industrious and dynamic people local and foreign tourist's immense leisure, relief, relaxation and satisfaction." There have been cultural freedom and understanding in the state,

5.2. Social/Political Role The social and political role of Ugwuabia cultural carnival and the various feasts that are organized in different villages in Abia State cannot be over emphasized. The presence of masquerades different dancing group from different local governments of Abia State make it is possible for tourist and owners of the land to relax and enjoy themselves especially the Ohofia war dance where matches hung on a living person's head (see plate 32). The masquerades and various dancing groups also entertain people.

According to Emeka (1994:Zl Yestivals highlight the deep tourist and social values in festivity and direct attention from the animistic relationship attributed to them" This can be seen from different masquerades that featured during the 1994, to 96 and year 2000; ugwuabia cultural carnival and this helps in the development of tourism industry in the state, based on the fact that people from far and near came and witnessed the carnival. Obasi (1997) asserted that "carnivals serve as a catalyst for socio-economic and socio-political growth and development to tourism. Stating further he said that intimate understanding of us through cultural carnival will promote more widespread inter-ethnic, inter-regional and cross-cultural marriages thus building up a strong, united self-reliant and egalitarian nations." This is Different Dancing Group (plate 3 1)

Different Dancing Group (plate 32) true based on the fact that with the different display of our cultural belief through these masquerades and dancing groups a tourist who wishes to marry from Abia will now know their culture and their belief system.

Odoemena (1994:21) rightly pointed out that "these occasions afford he tourists an ample opportunity to relax and identify with an important aspect of the states cultural values. This enables the tourist to come in contact with the people, the religious life,, social life, aesthic values and drama. Stating further he said "though the organization of cultural festival like Ugwuabia and the feast, the state will steer and project Igbo; course to the tourist industry."

5.3 Or~anizationaI/ArtisticRole

The Ugwuabia cultural carnival and the local feast host by different villages in Abia State also play the role of organization and artistic. In the sense when the carnival starts people from far and near come together in an organized manner to watch the performance of the both the various masquerades groups and dancing groups. When the local feasts are being conducted in the villagers, the villages and some of the abroad members will also seat in village square and watch how the feasts are conducted like the "Agba nkwa umuagho" which is an interesting in Afikpo and Bende Local Government Areas of the State. The founding fathers of Ugwuabia cultural carnival wanted to establish a yearly festival that will attract visitors from far and near, in the course to make the carnival a huge success both the tourism board and ministry of Art and culture pool their mental resources together for a good organization of carnival. Atagoa (1988) in Okpoko 1989) asserted that "the arts and crafts ;in varied media and materials, dances, songs and music of Nigerian communities constitute a vast store house for such modern festivals and carnivals. Okpoko (1989) added that "festival promote theatres where by tourists, could visit and also art galleries where the masks, raffia's and all other kind of antiquities are displayed. This can be viewed from the different masks that are used by the masquerades the ones made by the children in children carnival The artistic exploits of those cultures like war dance from Ohiofia, Ekpo is from Uzakoli, Ekpo nkalu from lkwuano to mention but a few. The different dancing styles by women from different local governments have continued to generate more tourist interest (see plat 33;34;35) the ;local feasts that are conducted in different ;villages also generate local " tourists and through this festival and feasts these tourist attractions are discovered and as Okpoko (1990:41) said "Festival hold great promise for the tourism."

5.4 EconomiclNlonetan/ Role * 'Rr)~~:, A.I. Okpoko et el (2002:63) stated that "festival like the Ugwuabia cultural carnival and the local feasts are now regarded as modem festivals organized for enjoyment and display of traditional artistic performances." This means that during the cultural carnival people from outside the country and from other states visit Abia State for both enjoyments, site seeing. During local feast that are being organized in local villages, people also come back home at times with their friends to witness the occasion and enjoy the traditional dishes. During the carnival traditional dishes like Okazi soup with "Achara" and Asusu ie pounded ;yam, "Ugba popularly known as African salad are sold in the big hotels and guest houses where tourist stay. These tourists spend money buying these items, they also buy some of the traditional art works like Oku, and other that are been manufactured by the local crafts men. Akwete that are produced in Ukwa local government are are also sold during the cultural carnival and tourists enjoyed buying them and it is a centre of tourist attraction. Display of Artistic Drama )plate 33)

Different Dancing Groups (plate 34) The Magic Dancer (plate 36) All these funds realized during the cultural carnival help in the economic development of Abia State. This made Gumel (1986) to assert carnival; provided cash income from the sale of service and related goods. This income flows swiftly and directly with wide distribution into the national economy providing a vast cumulative and circulative effect." Also the funds realized during the local feast organized in the local village also helps n the economic development of these villages. CHAPTER SIX The Future of Carnivals And Feasts In Tourism Promotion In Abia State. Obiekezi (1995:19) stated that "Abia especially the Ngwa of Abia state is one of the world foremost areas where ancient Arts and Crafts constitute prime tourist attracts but unfortunately the potentialities inherent in the area have not been fully exploited as successive administration and neglected art and cultural tourism". There areas where there are a good number of tourist potentials have been neglected and some of the cultural materials there which would have added more colour to Ugwuabia cultural carnival are there wasting away. It is only a few of the states in the counting that acknowledged this fact. It is very important that the government of Abia state should maintain this cultural carnival and to either a yearly event or two yearly event. Instead of being irregular. Since Abia state is one of the lgbo states that brings what the lgbos believe or lgbo culture for other tribes to see and this has helped in the development of tourism in the state. There is the need to regularize the event. There is always lack of fund from the state government when organizing for this carnival. According to Mr. Onyeabo the tourism co-ordinator of the state "There is always the lack of fund for the development of tourism industry in the state and this extends to the organizing or funding of the Ugwuabia cultural carnival". Stating further he said that the state government will release the little fund late and this affects the organization of the carnival. Apart from this he also said that "the political instability in the state also seriously affects the development of the tourism industry of the state". Odoemena (1996:2) rightly pointed out that "Ugwuabia" is colourful and attractive ceremony which when developed to international standard like FESTAC '77 in Nigeria, would boost tourism and greatly reduce the state dependency on oil the main source of foreign exchange earnings". This is true because if these areas of tourism potentials are well maintained and the local feast are also well organized and join it to the Ugwuabia cultural carnival it will be a great tourist attraction and it will attract more tourists both national and international. Poor maintenance of our culture is another problem militate against the development of tourism in Abia State. Mr. lhim a staff in Abia state council for Art and Culture said that the type of harassment and stealing the tourists faced during the last Ugwuabia cultural carnival i.e. (the 2000 carnival) was such that this even made some of them to leave the state before the final day coupled with the fact that the police that were assigned to take care of the place were just collecting bribe from these drivers. Proper management and organization is also one of the problems facing the cultural carnivals and the local feasts that are being organized the villages of Abia state. For instance the arrangement of seats during the 2000 Ugwuabia was not well organized and there were not enough seats for both the tourists and the indigenes to sit down. This made the visitors to be following the masquerades and the dancing groups around and it made the whole place noisy as some people were sitting while others were standing. Exploitation of the visitors and tourists by the owners of some hotels in the state was also a problem militating against further development of Ugwuabia cultural carnival. lwuoha said that some of these hotel managers doubled their prices and it was not to the favor of these tourists. Even some of the restaurants also doubled the prices of their food. This made it too expensive for some of the tourists to cope well and enjoy their visit. Some of the local feasts that are conducted in the different villages are no long conducted as and when due some of them are at times postponed to another date while same are not conducted at all. Like the Ekpo festival of lkwuano that is supposed to be a yearly event is no longer so at time it might be perform once in two years or even three years. This made some of the abroad members of the local government to lose Interest on the Feast. This is also applicable to other feasts in other local governments.

6.2 The Effects of Tourism on Abia State 6.2.1 Positive Impacts- According Hudman, 1978:ll2O1 leather and Misidek 1984 (85-90) Crandall 1987) "the positive impacts of tourism development include an increase in economic opportunities and an increase in the standard of living of the local community". This is true based on the fact that during the UgwuAbia cultural carnival tourist from far and near visit the state and during their stay they buy what their eat, pay for the hotel accommodation, pay for the laxis that tape the round Umuahia for sight seeing through this avenue the state generate income. Most Importantly is that tourists spend their money in purchasing some of art works that are exhibited by the council for Arts and culture of the state. Money go straight to the state government and this helps in the increasing of the standard of living of the people. Secondly according to (Pizam and Milman, 1986, smith 1988) "Increased employment opportunities enable young people to remain in the community instead of Leaving to look for work". This can be seen in the state's council for Arts and Culture, when preparing for the Ugwuabia carnival, the council employ young ladies who graduated from music department to be their dancers, some of them that danced very well were retained by the council after the carnival. This has created job opportunity for them. Thirdly, according Runyan and Iwu (1979) "The economy becomes more diversified, thus being less susceptible to possible down turns of a single industry. Since the introduction of Ugwuabia cultural carvinal in 1994. It has really help in the development of the tourism industry in the state and through this the economy of the state is strengthened. Fourthly "In addition to economic benefits, there are several positive social impacts that accompany tourism development. The attention to local culture can stimulate ethnic pride and preserve cultural heritage (MacCannell, 1984: (375) Deitch, 1989: (226), Dogan 1989). The Ugwuabia cultural carnival according to Mr. Onyeabo one of my informant is propagating lgbo culture as a whole. The non lgbo citizen of the nation through the Ugwuabia Understand the Abia culture and the culture of the lgbos also. Through the masks, traditional dance and some of the art works that are been presented during the Ugwuabia cultural carnival the cultural heritage of the Abia people are presented as Crandall 1987; Greenwood, 1989: (17 1) Swain, 1989 rightly pointed out "that local arts and crafts may also be presented as a result of tourist interest". Finally, according to Perez, 1973: (473 - 480) D' Amore, 1988 (270) "the social interaction between tourists and local community members can serve to increase cross - cultural understanding and promote world peace". Through the Ugwuabia cultural carnival the social interaction between tourists and the people of the state based on the fact that tourists would want to understand the meaning of cultural activities that been done during the carnival and the local community member stand better chances of explaining them to tourists is create avenue for social interaction between them.

6.2.2 Neqative Impact: According to Smith (1988) "With the influx of tourist young people are exposed to the often uninhibited leisure behaviour of outsiders". It is a common fact that you tends to learn leisure habits faster than any other age group, and with high number of tourists that visit Abia state during the Ugwuabia cultural carnival there must be some aspect of the uninhibited leisure behaviour from the tourist which must be learnt by the youth of the state which will have a bad effect on the moral standard of the state. Furthermore mathieson and wall, 1982; Murphy 1985 said that: "Development of structures without proper infrastructures may result in pollution, which can drive tourist away and ruin the local economy. Veronica H (1993:211) also stated that "while the benefit of increased employment opportunities may be substantial, the loss of community lifestyle and traditional culture may be overwhelming. This is true based on the common fact that the lgbos are well known for the imitation behaviour they may tend to imitate the lifestyle of the tourists that visited and may effect the state lifestyle. This is why turner and Ash 1975; preister, 1989 said that "unchecked negative impacts can result in intense social problem and in the subsequent loss of tourism resources".

6.3 Culture And Tourism As Aid to Development In Nigeria Having defined culture and tourism in the first part of this work it is now important to note how this concept can help in the development of this Nation Nigeria. Aniakor. C. (2001:12) divided how these two concepts can hyelp in the nation's development how this can be achieved as follows. (a) Economic aspects of tourism and potential for export promotion (b) Categories of the arts and their economic potentials for export (c) Implementation strategies and programmes (d) Required expertise and Personnel. For a clearer understanding of these sub-headings it is important that they should handled one after another. Economic Factors /Aspects of Tourism According to Aniakor C. (2001:12) "Tourism has been referred to as the invisible export. A tourist arrives in a counting, exchanges his country's currency for the local currency of this most country. As he leaves, he buys a few artifacts which are flown in his host country's air craft. Economically, tourism is not a single market. In deed it is a "whole family of markets" with different prices, locations and buyersklients. Explaining further he said that "the intercontinental movements of people and goods hold out immense economic potentials for different exporting countries even while tourism is and remains in the "Luxury" category. "It has been suggested that money derived from tourism constitutes the largest single them in the world (Geary 1988:19). Arnakor stating further said that many nations of the world derive large sums of money particularly foreign exchange earning from tourism. He used Us Virgin Island as an example, that earn three quarter of their economy through tourism, Israel, Portugal and spain were also used as examples of countries that primarily earn their economy from tourism between 1968 - 69". Arnakor further asserts that "Many African countries have followed the example of Europe and American in exploiting the economic potentials of tourism. This is primary because the tourism industry has grown and doubled within the last twenty five years. The international economic potentials of tourism have therefore become so real in the development of national economics. While much of tourism interactions occur in the developed countries some developing countries such as Tunisia and Kenya have gained a lot economically from tourism. This is why during the conference on tourism in Santiago in 1972, It was suggested that travel from developed to developing countries should be encouraged primarily because it provided important items in the balance of payment in such countries and secondary because of its favorable relevance to international cooperation. Explaining further Aniakor C. said that "yet tourism plays a minor role in the national economies of African nations. In North African countries, tourism is of modest scope and amongst West African countries. It is of minor importance used Nigeria as an example where tourist industry are confined to the airports, around hotels and a few criminal and game reserves such as Yankari". Nigeria like the rest of the developing countries had a battered economy, uneven distribution of income and wealth, high level of unemployment (under employment) a heavy dependence on a mono- causal economy based on oil which is now subject to world oil glut and economic fluctuation". Like the rest of developing countries, she needs to purchase raw material for industrial processing and production of factory goods. Nigeria needs therefore to exploit the economic potentials of inter-continental tourism the harvesting of her arts and culture like organizing carnival like the Ugwuabia cultural carnival where all the state of the federation will come and exhibit the cultural dances masquerades and arts. "It has been shown that in 1968, for example, tourist receipts of 18.9 million pounds accounted approximately for the 11% of the total foreign exchange earning in Kenya (Traveler guide 1974:15)". Aniakor states further "There are other factors that justify tourist export promotion of arts and culture apart from the reasons so adduced above. In the first place, over the years Nigerian tourism has been mainly domestic. Tourists from Europe and American arrived Nigeria and on departure, bought artifacts which they took home. Over the years, these were accumulated in large numbers and resold in North American with considerable loss in foreign exchange earning to Nigeria. Secondary, domestic tourism is limited economically. Moreso at this time when the naira currency merely facilities tourism for Americans who take advantage of our weak currency to buy a lot of things which they resell back home with huge profits accruing from this. Thirdly, Nigeria is the most producer of the arts In Africa south of the Sahara. Rich art traditions abound every where and have been weeded to social and cultural institutions of different people and societies and culture. An appraisal of Nigerian arts shows them as having the largest quantity in terms of artistic output. Their production is sustained by time honoured techniques". Explaining further Aniakor said that Nigerian arts excel in aesthetic qualities, the diversity of their themes as well as qualitative strength. In a period of sever: economic depression and consequently, a structural adjustment programme (SAP), the tourist- export promotion commodity for foreign exchange earnings the export trade based on art and culture offers more stable prospects since the producing intuition in Nigeria are Very much alive and are not subject to international trade regulations or restrictions nor even economic fluctuations that have been and are characteristic of the oil trade.

Cateaories of Arts An Their Economic Potential:- According to Aniakor (2001: 14-1 5) "Art embodies the following 1. "The visual arts which further broken down into sculpture in wood, bronze, brass and other firms of metal and ivory, textiles which consist of woven cloths, both for men and women, and others. 2. The musical arts which consist primarily dances, song texts and a vast array of musical instruments. 3. Mast festivals, theater and rituals these remain visual/iconic aspect of Nigerian cultural institutions. 4. Oral traditional love - This consists of tolk tales, epics ballads, drum language, children's songs such as nursery rhyms, lullabies etc, myths, legends, riddles proverbs special - purpose poetry fro war, hunting and work and other forms of folk narratives; 5. Drama - which consists of local dance troupes, traditional puppeting; play production in our tertiaing institutions etc". Explaining further Aniakor said that "in order to highlight the riches of our art traditions that visual art were used as example with the Nigerian geographical space. The verian areas of Nigeria, be said, inhabited by the Ijo, (east and west, Isoko, urhobo and several others) constitute Nigeria's fount of dress culture. He used dress a living metaphor of every area; many craft industries still flourish such as raffia weaving, kmetal working, sand wood carving to mention butafew. From these, are produced woven dolls, raffia bege mats, bronze objects as the prestigious Ukara cloth used by the members of the ekpe leopard society, combs and hair pins and other art materials produced from them". "Anambra, Imo and Abia states have strong traditions of metal working, wood ands ivory carving, pot making, cloth weaving such as the prestigious Ukara cloth, the famed Awka chip carved doors and panels. There are the lnyi and lshiagu exquisite pots and earthen bowls and cleverly adapted flower pots and vase. In Agulu-Awka bronze works and utilitarian metal abound. There are of course a considerable variety of art objects. Akwete is now world famous for the weaving of the broad- loom Akwete cloths and a lot of others. Numerous festivals Ugwuabia cultural festival as an example which are common in these areas provide the artistic context for the display of a variety of costumes and wooden masks, dance displays and musical instrumentation. Amakor also mentioned Arts from other part of Nigeria like Edo and Delta areas arts, the eastern areas of central parts of Nigeria such as potiskum plains, the Gongola Hawal valley, uba plains where there is a very strong tradition of gourd carving" (Aniakor 2001 :17). Explaining further Aniakor said that "Add to the above categories of the arts, the scienic beauty of our natural environments and what we have in Nigeria is an artistic goldmine if not a visual paradise. These taken together provide limitless economic potentials as export commodities for foreign exchange earnings in the area of art and culture and for international or inter continental trade in the area of tourism. What remains is to evolve an appropriate and effective implementation strategies, for harnessing these artistic potentials and resources as export commodities given their quantity, quality, variety, aesthetic richness and depth as well as production techniques and the fact that they are still the living cultures of Nigeria".

Implementation strategies for Art Export programmes In the united states of America and European Nigerian art are sold at high prices and Exhibition of the African Art (Nigeria in particular) has over there help in generating revence of these Nations. It is important that we Nigerians should sit up and use what we have to gain what we need. According to Aniakor (2001:20) one of these strategies is Art Exhibition "In the export trade involving modern works of Art the best approach is to mount are exhibitions accompanied by well produced catalogues that give them a scho larly character. Such exhibition may be organized in conjunction with numerous black art galleries in the United States. In fact, there are black cultural organizations. In the United States that are willing to enter into business cooperation with Nigeria export trade promoters in arts and culture such exhibitions can be planned to go on tour of several American cities during which they can be put up for outright sale". This involves working out trade agreement with tourist organization. In different parts of the world through the Nigeria diplomatic missions located in such countries. Setting production centers in different cities abroad that will be manned by Nigerian personnel is another important strategy. A production team of weaver, metal works, leather workers, patterns and other categories of artisans and specialists may be recruited for on the spot production of Nigerian cultural items. Organizing experts of Nigerian art and culture in different parts of world for an international exhibition of Nigerian art and culture. The government should also locate the various centers of craft industries in Nigeria and create an expansive inventory of their products as to their types and levels of production.

Recommendations and Conclusion It is important that tourist demand is pressured by obtaining demographical data that will determine the appropriate organizing and entertaining methods as well as give an idea of the tourists expectations. It is important that comment or suggestion cards are shared during the camival or at the gate to all the tourist. This well help to measure visitors or tourist satisfaction. It is also important that Abia state Tourism Board involve the following department when planning the Ugwuabia cultural camival for a successful and perfect carnival, the Abia council of Art & Culture, NGO's, the police and the Abia citizens themselves with all these depart merits and bodies there will be improvement and promotion on the Ugwuabia cultural carnival. There is the need for the Abia Tourism Board to draw a cultural - tourism Development plan which will help in the development of group. Abia cultural carnival to be of both national and International standard. Below is an example of cultural Tourism development plan:-

1. Services

Evaluation of Services

Resources Services Quality A. Tourism Reception (during the There should be Tourism carnival period it is important that oriented government, cultural state, especially Umuabia should tourism operators. These have tourism reception) operators will be responsible for .. - -. - jiving neutral tourism information about the state, providing maps, brochures, souvenirs and postcards. These tourism operations should also be in position to provide Tourist signage (high way and Pedestrian). They also try as much as possible to help any interested tourist have the knowledge of the language. 3. Restaurants The big hotels and restaurants in Umuabia should be supervised by the four operators to ensure that they are well kept and should also be of a good class. The owners of these hotels and restaurants should be trained by the four operators on the type services that they will give the tourist. There is also the need to increase the number of cafes and bar during the carnival. This will help to bring the price of foods and drinks down. C. Lodging There should be inspection of all the lodging places for tourists by the four operators before the amval of the tourist to ensure that these hotels are well kepi and that they are up to the

- - . ------required standard. The services within hotel should also be increase and at a moderate price. Transportation There is the need that transportation in the state during the carnival be increased to help in the easy moving around of the tourists and at a moderate rate. E. Education There is the need that state government tour operator educate both Abains and the tourist about the importance of our culture and cultural materials. As it is a well known fact that a stronger consenlation culture will be established when more people are educated.

When the above mentioned services are properly given to tourists during both the Ugwuabia cultural carnival and the local feasts being conducted in Various villages in Abia State, tourists visiting the place will receive services that surpasses his or her expectations. There is also the need that the city should appear much more United and Special. It is also the duty of the state tourism board to create public knowledge about the carnival this includes:- 1. Promote the tour on the radio and in the newspapers 2. Assure that all those involved in the hospitality know about these cultural activities. 3. Invite more cultural groups from other states of the federation to participate in the carnival. It is also important that this cultural carnival be made a very unique event in both the state and the nation as a whole. It is the duty of the state. Council for Art and culture and the Abia Tourism Board to do this by creating other unique activities during the Ugwuabia cultural carnival. In the words of Mr. Onyabu the Tourism scoordinator Ugwuabia Ugwuabia festival is a government festival where lgbo culture is being exposed from Abia state government try as much as possible to make this festival or carnival a successful whenever it is organized. As earlier mentioned the state govemment should regularize the carnival to be either yearly or two years events. It is also important that the funds for the carnival be released early so as to enhance proper management and organization of the carnival. There is the need for the state govemment to increase the security during the carnival to as to increase the safety them. If possible mobile police should be used instead of hotel accommodation for all the tourists that visit during the carnival and there should be fixed price for a plate of food in the stadium where the carnival is being organized as to ensure that these tourists are not exploited. Odenena (1994:21) asserted that "there is the need to utilize the gains of the festivals to shed off old prejudice. lkoku (19949) was of the opinion that "Onwa cultural journal which was produced by the cultural department of ASCAC should be launched at local levels and encourage indigenes to make contributions of articles to it, thus ensuring effective grass root participation. Since Ugwuabia are partnership ventures between the state and the local government: This will help to bring out some of the cultural activities that are associated with different local govemment areas of the state. It is also important that prominent men in Abia state be involved in the funding of the carnival since the government at times does not release enough funds for a proper organization. The introduction of prominent individuals and Non governmental organization will help to increase the standard of the carnival as Unegbu and Aina (1993:43) lightly stated that "the gains of tourism do not come cheap. Being a dynamic and capital-intensive venture with very fast changing world trends, the accruing benefits cannot be realized cheaply. And because of its large base the government cannot go it alone. Private investors, non governmental organizations (NGO) should collaborate with the state government to develop the industry. Focusing on tourism in the state, where the culture of hohdaying is still a novelty experience indulged in only by the elite, tourism, a vast and social phenomenon waiting to be tapped can be quite revealing and id properly harnessed, cultural carnival could be major foreign exchange earner for the states. The local fests that are being organized in various local government areas of the state should also be improved. There should be a full documentation of how these feasts are conductived, when they are conducted and their cultural importance. This will help to guide tourists that will like to visit other places with the feast period. The government of Abia state should try and build fine road network that lead the various villages in the state as to help in making tourists trips to the local feasts smooth and safe. It is important that all Abians living within the country and those living abroad join hands with the Abia state government to make Ugwuabia cultural carnival and the local feasts that are conducted in our various villages to be of international standard. This will help in enhancing our cultural value4s both nationally and internationally as professor Dike (1963:46) rightly stated that " I am convinced that history and culture are factors as important in construction of a nation as more material consideration ... , as I have frequently warned, it imples nation hood without two of its fundamental components, a distinctive history and culture, if implies more limitation of western ways". As it is a well known fact that lgbo culture create a lot of creational activities, Ugwuabia being lgbo culture presented in Abia's point of view should be an avenue where lgbo people from other states and other ethnic groups will enjoy and know what the lgbos believe in a more relaxed way. In the words of Stella Agu of Abia University, the lgbo culture provides occasion for hilarity, recreation and relaxation. In each case, there is always a lesson to be learnt towards the attainment of the ultimate goal ... festivals also put into bold relief the higher ideals of society which are usually infused in the educational process and meant to be learnt by all namely integration, co-operation, Unity, forgiveness, tolerance, resourcefulness, generosity and perseverance1'. Based on this the Ugwuabia cultural carnival should be an avenue where the above mentioned elements be learnt by all Abias and other ethnic groups. It should also be an avenue where the Abia state government generates income from the tourist through the Abia culture. As Okpolo et al (2002) rightly pointed out that" like the new yam festival, fishing festival have a lot of tourism potentials that can be exploited by the government and other tourism organizations" It is important to note based on this that the Abia state government, non governmental organizations in the state and other members of the state that proud of lgbo culture to join hands and make the Ugwuabia cultural festival a cultural festival that attract the highest number of tourists in the counting. This will help in the economic development of the state. Ptace of Mode of Date Interview Interview Farmer In his house ir Ekpiri lkwano lgbo

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Internet Materials

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WTO (2003) Definition of Tourism [Available on line] http,://www.worl- tourism.orgmalta] (accessed on 4/5/2004).