By: Eke, Obinna F. (National Commission for Museums and Monuments, Nigeria.
The Igbos are one of the major and most culturally diverse ethnic groups in Africa (Ogbonna, 2019). As Enechukwu 2016 postulated, “they stretch across River Niger from the west of Agbor to Cross River moving north of Nsukka high lands, to some parts of the Atlantic coast. Igbos inhabit mainly in Anambra, Imo, Abia, Ebonyi and Enugu States of Nigeria. Large numbers of them are found in Delta, Rivers, Cross River and Akwa Ibom States.
In Igbo land, there are many spectacular festivities and cultural performances. The most notable among them are masquerade and New Yam festivals. However, this paper will focus on the various types of masquerades that can be found in different communities in Igbo land.
Masquerades, referred to as “mmanwu” in Igbo dialect, are believed to be very important spiritual elements of the society. Think of any aspect of human life in Igboland and you have “mmanwu” representation of it. Some Igbo cultures believe that "mmanwu" represents the ancestors while some believe they are god. Whatever the case may be, they are believed to be mystical and hold related powers hence, should be respected. There are equally belief that they embody both the spirit and human. There is a popular theory that masquerades spring from the soil, making them higher than the man and regarded as a superior being.
Different communities may feature different masquerades in different festivals or ceremonies for different purposes; essence remains the same for all. While in a community, a masquerade may be seen as a link between the dead and the living and in another, as a link between a god and the people. They can represent gods, spirits, village, heroes and the dead.
Depending on the type of masquerade and where it comes from, it may differ. As Ugobude (2021) noted, “some of the mask are meant to be beautiful because the masquerade connotes beauty among others. On the other hand, the others are sinister and are feared whenever they make appearances”.
Every masquerade holds distinct attributes that distinguish them and builds a storyline, or dedicated to a deity. They may also specialize in skills such as dancing, acrobatics, talking and a host of others. Again, some masquerades are meant to be heard only, as they are forbidden for any human to see them. Such masquerades move under the cover of the darkness and they mostly serve as a regulatory or a punishment medium.
Most masquerades claim to have some mystical powers and are constantly competing to see which one has the most power whenever they appear together.
KINDS OF MASQUERADES IN IGBOLAND
The list of masquerades spread across Igbo land is not exhaustible. Here is a list of some of the popular ones found in different communities across Igbo land.
Agaba/Okwomma/Mgbadike/Udo Akpu Enyi, etc.
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| Mgbadike Masquerade |
These types of masquerade are found in the whole of Igboland. They represent the spirit of an eager warrior that is willing to go to war. They usually wear a fierce looking mask with long horns, jutting front teeth, ugly persona and always wield a long and sharp cutlass.
Their major attribute is warrior-like prowess; they are active to the extent that about two or more men is ever around them. Some are tied with rope round their waist to draw them back from overacting.
The ease in the mobility of their instruments (can be played with the ogene’s only) makes them popular for the youths in Igbo communities. The high charger chanting that accompanies these warrior-like masquerades cut across ethnic dialects and cultures among the Igbos.
It is said that pregnant women must never behold these masquerades in broad daylight; else they might have miscarriage or bear ugly children.
Igariga
This is one of the most common and popular masquerade found across every Igbo community. They can appear in every event like burials and festivals. They are categorized as crowd masquerade which are common among the young men and usually carry canes with which they scare people away. Another masquerade is the Isiocha with white hair. It comes out during occasions with cane to scare people away.
Ojionu
This masquerade represents the water spirit, a very happy spirit. The major attribute of Ojionu is its creative energetic dancing and lively performances. Versions of the Ojionu masquerade varied from those that perform voices only and possess superior mystical powers to those that dance predominantly with minimal voices and less mystical powers. It is a popular masquerade across Igboland. It appears in form of water animals with the hand-dress of crocodile, sharks and other predatory water creatures.
The Ojionu is carried by mostly mature masquerade men who have mastered the art of masquerade chanting and dancing. Unlike the other scary masquerades, anybody can watch Ojionu perform and offer it gifts.
Ulaga
This is another popular masquerade in Igbo communities, although not often seen, as the Ulaga masquerade comes out occasionally mostly during funerals of titled men to pay its last respect or during an event organized in honour or in acknowledgement of someone’s importance in the community.
Ekpo
This is a masquerade that acts as a policeman who enforces the laws of the land especially the laws of the Ekpo. The Ekpo masquerade is popular among the Igbo of Abia State especially those within Arochukwu, Enugu and Ebonyi States. In some places it is referred to as Ekpe.
Okonko
The Okonko masquerade belongs to the Okonko fraternity. It is popular among the communities in Abia State. It is usually a rite of passage every male indigene is meant to pass through in the olden days. Another masquerade found in this passage of rite includes the Okpontu Ulogo masquerade found in Afikpo of then Abia state but now in Ebonyi State.
Izaga
This is a wonder masquerade that holds the spot down well on its own. It is probably one of the tallest masquerades. Its wonder is in its ability to fold itself like paper and can grow up to 30 feet tall and also can make itself to be short and minute within moments. The masquerade is usually carried into the venue in a board or a wooden box for performance. It comes out during traditional ceremonies or festivals with the sole aim of entertaining the spectators.
Any occasion that is graced by the Izaga is definitely not a small one, as it is one of the rarest one. It is an abomination for the Izaga to fall or crash. In some Igbo areas, it is referred to as Ebun, while the people of Onitsha in Anambra State refer to it as Akujana.
Mmanuw Ugo
Mmanu Ugo is an elegant masquerade and one of the most expensive masquerades to showcase in Igbo land. The Ugo masquerade like any other animal spirit masquerade (Atu, Mmanu, Odum, Agu Iyi, etc) embodies both the mannerisms and significance of Ugo bird (African Eagle).
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| Ugo Masquerade |
Eagles are highly respected birds in Igbo land. You will likely see Ugo masquerade displaying on big occasions like New Yam festival, Ofala festival and Coronation of Chiefs. It is a wonder to behold, from its subtle and graceful dance steps to the moment it drops to the floor to lay an egg.
Adamma / Agbogho Muo
The Adamma or Agbogho Muo embodies the spirit of dead beautiful maidens manifested in the body of a dancer parading the community. The name “Adamma” literally translates to “maiden of beauty”. This is quite ironic because the masquerade is worn by men. Perhaps this adds to the Adamma’s ability to amaze – knowing it is a grown man behind all in dramatic sequence and elaborate effeminate mannerism.
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| Adanma Masquerade |
The masquerade symbolizes the ideas of female beauty among many Nri-Awka Igbo community. Till today, it is still respected as the most beautiful masquerade in Igbo land.
Odo
Odo masquerade is very popular with the Enugu people. It is a masquerade dedicated to Odo deity and comes out during the Odo festival only. Odo masquerade represents a deity who affords the living a chance to commune with the dead in tone with Igbo traditional belief. During the Odo festival, the dead are said to work freely among the living. Another masquerade associated with deities includes the Ngwu also popular with the Enugu people. It only appears once in a while during the deity’s festival or the burial of an initiate or an influential person in the community.
Okwa-Ebu
This masquerade accompanies other masquerades. It serves as mouth piece of the masquerade it accompanies as well as praise singer to those watching the masquerade display. The praise singing often results in audience members giving gifts of money or other item of value to Okwa Ebu and or the masquerade it accompanies. Another masquerade that behaves like the Okwa Ebu is the Omewaluigwe masquerade which is known as the wisest masquerade. Omewaluigwe is known for it’s talkative. It is known for serving proverbs and parables unprovoked in his chants to the applause of the crowd.
Ota Ikonte
This masquerade is found in most Igbo communities. The masquerade entertains by mimicking the gestures of a drunk person, a clown and other off-beat movements. Other masquerade that mimicks people character is the Dinta which put up a display of the dinta (hunter) pursuing the other masquerades in the guise of hunting them before taking to his heels. This masquerade embodies the sole of hunters and Ote nkwu who is believe to embody the spirit of palm wine tapper gone long ago.
Awuru
This masquerade was historically a means of providing security against crimes such as stealing, poisoning, killing of persons, crop destruction, etc. Whenever there is such a crime, the masquerade was consulted and the main suspect was asked to swear to Awuru to prove his innocence. In some cases, the victim of the crime could ask the masquerade to kill (that is “ili mmonwu’) whoever was responsible for the crime.
Akatakpa
Akatakpa masquerade is popular among the Nsukka people of Enugu State. They have three types of Akatakpa masquerade. The Owa Egara Akatakpa, Akatakpa Ochi Ajagba and the Akatakpa Kpurukpuru. The Owa Egara Akatakpa is one of the most adorned masquerades in the Enugu axis. The costumes are made with different shinning and beautiful ornament. It is peaceful, calm and beautiful and can trill the audience with its magical dancing steps. The Owa Egara performs in the company of other two Akatakpa family; Ochi Ajaba and Kpurukpuru.
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| Akatakpa Masquerades |
The Akatakpa Ochi Ajagba which behaves more like the Igariga masquerade will usually spring out unexpectedly and chases the crowd away while the Owa Egara is performing.
The Akatakpa Kpurukpuru is a special kind of Akatakpa masquerade. The costume differs from every other Akatakpa. It is adorned with different shades of colour, but it is always known for its yellow colour. It is the only masquerade in the Akatakpa family that is decorated with shade of yellow.
It may interest one to know that there are also some few masquerades that do not feature during festivals or occasions. These include:
Ajofia
Ajofia meaning “evil forest” is a popular masquerade within the Nnewi axis of Anambra State and some other places. The masquerade only comes out when a “strong” titled man passes on in a community.
Osimiri
Osimiri also shares the same features as Ajofia, tall with a smoking pot of charm on its head. It is believed that it rains anywhere the Osimiri masquerade appears.
Ozu
The name Ozu means “dead body”. It is one of the rare-to-see masquerades as its appearance does not bode well for any reason. It comes with a strong stench that announces its presence and carries a coffine on its head.
There are still other categories of masquerades that are only meant to be heard and not see. These masquerades take place at night. Sound is the main tool for them. They use their voice to scream so it may be heard throughout the village. These invisible masquerades call upon a silent village to strike fear in the hearts of those not yet initiated into the society. These include:
Achikwu
Achikwu is categorized under the invisible masquerades meant to be heard and not seen. It only moves under the cover of the night and the community is always alerted of its movement to avoid coming face to face with the masquerade. The dire consequences of coming face to face with Achikwu come with severe penalty as ill-health or death. It is said that all sources of light will be switched or put off in such night and no one will be seen outside, failure of all these attracts consequences. It is a bad omen to be visited by Achikwu, as it could only mean you have committed an abomination and he is there to meet out your punishment.
Onyekuru
This is another invisible masquerade that shares the same characteristics with the Achikuru masquerade. Onyekuru always announces its presence in the late hours of the night by its loud chants. They perform social function of using satirical songs and ridicule to criticize the defects in the behaviour of any member of the community thereby press for change.
The masquerade is popular among the Nsukka people of Enugu state and various communities in Anambra state. Before its appearances, people are warned to put off all sources of light and failure to do so, it may destroy things in that compound and as well expose the evil deeds of the owner of the compound if any.
Ijele
Its name is the Igbo equivalent of “majesty”. The Ijele masquerade is said to be the biggest masquerade in the sub-Sahara Africa, and the largest mask system even to enter the history of the world masking tradition. Today, it stands as the king of all masquerades. In the olden days, it used to have forty five different masquerades perform on top of it. Currently, these forty five masquerades are represented by the figurines seen on top of Ijele.
It is the climax of all masquerades. It is noted that whenever Ijele appears to perform in any arena, every present masquerade gives way, it performs alone and no other masquerade performs after it. The Ijele appearances are strictly for entertainment and for pride. It is symbolic of the Igbo man’s esteem of greatness as displayed in its stately appearance, beauty, glory and leadership. The Ijele has its roots in Anambra State.
Conclusion
Apart from the mentioned masquerades, there are hosts of others in Igboland. In as much as they are for entertainment and social control, some are revered that they hardly come out, only at very important events such as funeral of a king or great person, special religious festivities. The more revered a masquerade is, the slimmer the chances are of seeing it. Others which may appear regularly, do so during such festivals or occasions such as festivals, funeral rites, title taking, marriages, etc. finally, in as much as some masquerades possess some mystical powers, they are also not allowed to abuse such powers.
References
Abiodun, Azeez (1983). Some Nigeria Masquerades: Story in Picture. The Nigerian Magazine No. 144. Federal Ministry of Social Development, Youth and Culture, Nigeria.
Enechukwu, A. (2016). Significance of Yam in Igboland. The Gong Magazine Vol. 3 No. 1. NCMM Enugu Management Welf. Assoc. Enugu Nigeria.
Ezinwa, V.C. (2013). The History of Nigeria Peoples and Culture (from Antiquity to Contemporary times) Enugu: The Joe Publications.
Mazi Ogbonna (2019). Igbo Masquerades and their Importance in Society. Available on www.maziogbonna.entertainment.sunday. Retrieved in 16/03/2023
Ugobude Frankline (2021). Masquerades in Igboland. Available on http://www.anaedocultural-timeless. Retrieved on 28/02/2023.
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