PHASES OF NWAOTAM CULTURAL CARNIVAL IN ABA, ABIA STATE (2)

By Mr. Amadi Gabriel A., Mr. Kamndu Ibrahim B., Institute of Archaeology and Museum Studies, Jos, and, Mr. Ozueigbo, Chinedu I., National Museum of Colonial history, Aba

For the beginning of this article, please click this link: http://www.belfordscorelines.com/2017/02/culture-and-people-phases-of-nwaotam.html

Membership

The 'Nwaotam' in Opobo Kingdom, drew membership from Men only. Women, boys and girls were not allowed membership. This was the case in the early years of 'Nwaotam' in Aba. None indigenes of Opobo were not allowed membership. The secret of this carnival were well-guarded by indigenes of Opobo who could trace their origin to Opobo. No outsider no matter how highly placed was allowed to be a member. Gradually, this condition has continued to change. Membership was relaxed first of all for Men whose mothers were truly indigenes of Opobo .Their fathers could have come from anywhere else. They got their qualification through their mothers. Later, some Men who could not trace their origin anyhow from Opobo where allowed membership. This means that neither of their parents came from Opobo. They were allowed membership based on interest, and position of responsibility in the community. Later, many boys became members. First of all, boys who are indigenes of Opobo and after, those boys who cannot trace their origin from Opobo. Presently, girls and women have become members. “Nwaotam” has become an occasion that is free for everybody. This situation has brought a lot of changes which will be discussed later.

Costume

Nwaotam carnival as it is today is marked out by its colorfulness. Every group of dancers has its own type of colours. But this was not the case originally. Mr. Wokoma Briggs (86yrs) submits that all of them formerly appeared in white. The researchers think it is because they were few in number in those days. Since there are many groups today, there is need to differentiate them by their colours. Also presently every dancer paints himself in different colours apart from the dress they wear. This was not the case at the beginning. The flamboyant and care free attitude of today’s dancers are totally contrary to the dancers of yesteryears who appeared grim and grotesque. People respected them in those days because they displayed the attributes of a strong personality which serves as a watchdog over the community. But today, Nwaotam dancers have become ordinary entertainers.

Instruments

The Nwaotam carnival in its early days used one or two instruments in making music. The drum (Epete), the gong (Ogele) and flute (Oja) were the only instruments used. Presently, so many others have been added including guitars, trumpet, and whistles etc. But the drum, the gongs, and the flutes had their cultural connotations. The music today may be sweeter but it is taking the carnival faraway from its origin. The worst additions to these instruments are the local gin, cigarettes and Indian hemp. Pa Worgu Wenibo (88yrs) completely condemns these three additions maintaining that the carnival in those days was observed soberly. According to him, smoking of cigarette and Indian hemp are completely out of tune. Presently, members of “Nwaotam” cannot perform anywhere if these three items are not provided.

Arena

Originally, Nwaotam carnival was limited to Pepple Road or Ubani quarters. This is the domain of Opobo settlers along Water-side, in Aba. People gathered in this place to watch them display their skills. It was mainly Men who could watch because of their fearful nature. Later, the dancing was done in the houses of rich Men of Opobo extraction living around these quarters. Today 'Nwaotam' is performed far away from Pepple road. It is true that the procession starts from the Pepple Road but the actual dancing is done at the popular Etche Road primary school ground. This is where people gather to watch this carnival.

Function

When this carnival started in Aba, it was purely for commemorating the end of the farming season.

Today, the carnival has gone commercial. The group performs in any occasion they are invited to. These may include wedding, burial, naming, and launching ceremonies, etc. These do not stop them from their performance in December. Many of their elders have frowned at the situation and see it as a bastardization of the carnival.

These changes are pronounced. Many elders see them as negative. Many young people on the other hand, see them as welcome development. The truth is that these changes have not been able to remove the melodious rhythm nor has it reduced its appeal to the people of Aba.