NKALAHA MASQUERADES AND THE PURPOSE OF THEIR ADOPTATION - Onyeji Nnaji

 

The origin of masquerading in Nkalaha is traced to the mediaeval era. Nkalaha has respect for several gods. Apart from this, the community is dully fascinated by the practice of masquerading since her mediaeval period. Prominent among this was seen during the mediaeval era. But they were not called any name; still they did not survive the mediaeval era. They died as immediately as the instinct that institutionalised them ended. Therefore, the first masquerade ever produced in Nkalaha is called Nwangidi. The masquerade is vested with venoms and strength to run as far as any length. Popular among other Nkalaha masquerades include, Omebe, Ekpe etc. these are the major masquerade practiced in the community. Other ones not mentioned operate in consonance with either of these two. But, out of these two, the community attaches more seriousness to the former than to the latter.

The origin of Ekpe is generally not resolved yet. Some religious scholars claimed that the name Ekpe was derived from Ephesus. There, it stands for a female shrine moulded up to the stature of a human height. The image was that of a female goddess designed with many breasts. According to the notion held by the Ephesians, the plenteous nature of her breasts shows how far the idol suckles the entire Ephesians in the manner a mother suckles her young child. Liturgically, it stands for the customary repertoire of ideas, phrases, or observances conserved as a memorial over the popular mother-and-son god built in commemoration of Nimrod, the greatest hunter and his mother. But, with the discovery that shows that Igbo land is older that the rest of the world, the idea of Ephesian origin of Ekpe becomes watered down. All the Nkanu communities, and of course Nkalaha, play Ekpe masquerade in its different versions, 

Varieties of Ekpe masquerade in Nkalaha include Ekpe nwanyi (popularly called Ada Ekpe), Ekpe Ufu, Ekpe Iji, Ekpe Oji, Ekpe Ihunabor, Agu Ekpe etc. The first Ekpe Ufu ever built in Nkalaha was called Ugbor. It is owned by Umuobeye. Of all these, the more prominent is Ekpe Nwanyi. Its popularity lies on its simplicity. Again, it does not require much process to be invited during burials like the rest. Agu Ekpe is only seen by the initiates. It does not come out too plane for people to see. Most of the time, it performs in the night. The duty of all the Ekpe, except Agu Ekpe, is to entertain the audience with dance during performances. Unlike Omebe, Ekpe does not attach deadly charm to itself.

Omebe is given much seriousness by the inhabitants than Ekpe. In an article published in Nkalaha Mirror (2012), it was stated that Omebe masquerade was founded by Ede Ajim who was claimed founded Nkalaha. The reliability of the source of this article may be sceptical when several instances are considered. The language Omebe speaks is one of these instances. His slogan and other features do not have anything in common with the masquerades found in Ida as claimed by the article. Omebe masquerade is rather found among Nsukka communities. Omebe masquerade is also played by Nkanu people of Enugu State. Omebe speaks the language of Nsukka people and sometimes that of Ngbo people. For instance, Omebe often refers to himself as Ugwoke and sometimes Odanwu. These two names derived their origin from Nsukka and Ngbo communities respectively. This language feature, in particular, stands apparently to reveal that Omebe may have originated from one of the surrounding communities to Nkalaha.

The true history of Omebe traces its origin to Nsukka. The name "Omebe" was given to it because of its power. In Nsukka, no masquerade enters the blacksmith shop (Ulo Uzu) just like it also holds, in Nkalaha, that no masquerade enters Edeoga's compound (the priest of Ebe) in the early days. It happened that one day; the masquerade walked into a blacksmith and came out. Seeing this, a man around the vicinity exclaimed thus: gba, Omaba ha! (Gbam this is Omaba!) That was how the name Omaba came into existence. In Nkalaha language it is called Omebe. The term "Ugwoke" which Omebe calls himself and is also called, is derived from Nsukka. Nkalaha began to play Omebe masquerading as old as the era when the consciousness of the origin of the founding fathers still bloom in the mind of the inhabitants.

The masquerade was borrowed to Nkalaha to serve as a means of checking the female folk. It is designed to regulate and check women who move about in the night. With the help of Ata nwe Alu exclaimed as they move on the street and while crossing the village square, the men believe that, their directions can be checked. This is not the only function of Omebe in Nkalaha. The masquerade also regulates children movement in the daytime. Should any child be found alone without a guard, Omebe will carry him to his house called Opepe. To rescue the child, an elderly person gives some money to the Omebe. Omebe plays with grownups. They engage themselves in a pursue-and-catch game. If he meets them he flogs them. Based on this, children had been caused to maintain cool as they are threatened that Omebe would flog them.

During Omebe year, which lasts for six months, tranquillity is maintained in the community generally. People do not fight one another. If any person fights Omebe will come, calling their names until they come out each to give some amount of money to the masquerade. Following this condition, people do not fight during Omebe year. The more significant role of Omebe masquerade is his adjudication. When a particular misunderstanding between a husband and a wife has lasted longer and defiled the settlement of people around, the matter is often kept until Omebe returns. At this time the matter is often revoked so that Omebe would attend to it. When the court is set, usually at the village playground of the woman's biological home, the husband and his wife are made to sit alongside witnesses. All will be seated before Omebe. In this case it is usually the Omebe belonging to the husband's village that goes for settlement. They are given the chance to explain their differences while Omebe judges. When the court dismisses, the woman will be led by the masquerade back to her marital home. For reasons anyone could not explain, Omebe is assigned great importance among the masquerades in the community.