By Amadi Ekwutosilam Njoku
Edward Burnett Tylor, a 19th-century anthropologist, in his Primitive Culture (1871), defines culture as that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.
Tylor emphasizes culture as a unique ability that is possessed by man alone. As the way of life of a people, culture ensures an unbroken continuum of things and events in a cause-and-effect relationship. It flows down through time from one generation to another.
In whatever way, the relevance of culture in shaping our society in the past and present cannot be overstated. Apart from influencing our values, beliefs, behaviours, and traditions as well as providing a sense of identity and belonging for individuals and communities, culture also contributes to the arts, language, cuisine, and various forms of expression, enriching our lives and fostering creativity and innovation.
Amasiri in Ebonyi State is deeply rooted in indigenous culture and heritage that every of its indigenes consciously integrates and expresses daily in their activities. It is a tapestry of cultural heritage that, when ‘carnivalised’ and celebrated, could enjoy a pride of place among top cultural festivals in Nigeria like Ojude Oba festival by the Ijebus in Ogun State, Eyo Masquerades by the people of Isale Eko of Lagos, Calabar Festival in Cross Rivers State, and Durbar Carnival celebrated in several northern cities of Nigeria including Kano, Katsina, Gombe, Akko Emirate, Sokoto, Zazzua Bauchi, Bida, Lafia and Ilorin. Hence, the proverb nku di na mba na egheri wo nri, which roughly translated, means the firewood in a land provides for all the cooking the inhabitants need to thrive.
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It is the desire to turn some of the cultures into a yearly carnival that prompted some Amasiri sons and daughters at home and in the Diaspora to liaise with the custodians of culture in the community known as Ichies and Essas to hold the maiden Amasiri Cultural Festival on January 4.
The Ichies’ and Essas’ support and permission were sought based on the singleness of reason and the need to revive some of the cultures and traditions that had almost gone extinct, give them a modern outlook and reposition the community through its endearing heritage.
Some of the cultures and traditions signposted through masquerades, dances, Oote isiji, Ikwu family system and covenant ties known as Ohaibe.
Notable among the masquerades in the community are Okpaa, Ikpo and Okumkpo. These masquerades, which depict the artistic and creative nature of Amasiri people, are open to the public for ‘funtertainment.’
The colourful masquerades are not peculiar to Amasiri as they are also found in Ehugbo, Unwana, Akpoha and Edda people who share common identities with Amasiri people.
In terms of cultural dances, Amasiri is known to be the home of the popular colourful and international award-winning dance group known as Oji Enya Leri. Other dance groups are Nwa Bu Ugwu Nne Dancing Group, and Obioma Cultural Troupe.
Oote isiji is a ceremony which focuses on the initiation of very young male children into Ogo or manhood. The initiation qualifies such male children to become members of exclusive groups in the community at large. It also allows them to either participate as masqueraders or play with masquerades. Young females (maidens) also have what could be considered as their own version of Oote isiji known as Oote okom. Before the okom, the maidens are made to pass through certain ceremonies as soon as they are 13 or 14, ranging from Nbuchu to Oori ulo-ubu after which they are considered to be ripe for marriage.
Prior to the January 2 summit, some of the cultures like Eleriele, Obasi Ekoro, Okumkpo, and Enya Hoo, etc., were season and occasion specific. Even when some appear in public, some categories of persons, especially women and uninitiated teenage boys, are either not allowed to see them or get close to where they perform.
Interestingly, Amasiri in many ways also does not only share a common bond with her neighbouring clans, it does with Abiriba and Ohafia in Abia State and Mpu in Enugu State. The verisimilitudes in culture are seen not only in their modes of masquerade practice but in blood relationships. The blood relationships are known as Ikwu and Ohaibe.
The practice of Ikwu family system (especially Ikwu nne) is endemic to Amasiri as it is to Ehugbo, Akpoha, Edda, Unwana, Abiriba, Ohafia, and Mpu communities.
In the rules of exogamy and endogamy, people of the same Ikwu Nne do not have sexual intercourse or marry because they are considered children of the same mother or people that share the same blood. It has to be pointed out that as far as matrilineage is concerned, women are considered more important members of the family than men.
This concept of matrilineage echoes the philosophical idea that mothers are supreme. Thus, we hear names like Nneka (mother is supreme) and proverbs like oso chua nwata n’ibe nnia, n’olaga ikwu nnie (when a child is chased from his father’s compound, he will run to his mother’s kindred for refuge).
Also, it is worthy of note that in time immemorial, the forebears of Amasiri together with Akaeze in Ebonyi State, Igbere in Abia State, and Mpu in Enugu State, bearing in mind obvious endearing legacies and benefits, established a formidable family union that has stood the test of time.
The Umunna cultural union is also fondly referred to as the Ohaibe family. These communities are bound by the cultural blood ties, bond, and covenant of their ancestral parents, whose vision could not be imagined; graciously resolved to uphold the virtues of this blood, observed to the letter the ideals of their visionary forefathers, respect for the dignity of each other, abstain and refrain from any sort of injury or inflicting any wound that will cause any spill of blood of each other. The spilling of Ohaibe blood by an Ohaibe is sacrilegious and attracts grave consequences.
Some prominent men in Nigeria who, despite being from different states, belong to the Ohaibe family include Dr. Orji Uzor Kalu and Senator Ike Ekweremadu.
The aforesaid and many more corroborate how deeply rooted in culture Amasiri people are and they live daily in conscious awareness of it. These, of course, are a glimpse into the rich tapestry of the cultural heritage of the Amasiri community that offers an endless array of celebrations.
It is based on this singleness of reason that the Amasiri Cultural Forum (ACF) Group, under the chairmanship of Engr. Eze Joel Obasi convened the inaugural summit on January 2, 2023 with the aim to carnivalize the beautiful and unique cultural heritage of Amasiri. Thus, an inaugural Amasiri Cultural Carnival was held on January 4.
The carnival had many guests and dignitaries from far and near communities such as Igbere, Mpu, Akaeze, Unwana, Akpoha, etc., who were regaled by the many cultural wonders of Amasiri like the magical stomping of Oji-Enya-Leri cultural dancers, the philharmonic rendition of folk music by a group of Amasiri women and the thrilling sight of Obasi Ekoro (Amasiri version of Father Christmas).
On display were also the vibrant swagger of Ikpo, the towering height of Okpaa Ukwu, the colourful appearances and charming performances of Ogba Egbe, Otaka, Eleriele, Egbele, and Orogoro masquerades.
The guests also saw the dazzling parade of maidens traditionally costumed as beauty pageants.
Ultimately, the cultural sustenance of Trinidad and Tobago, Brazil, Japan, Britain, America, India, Italy, etc., have been the focus of their carnivals.
Carnival is a space in which history as memory and national heritage are continually made and remade. Countries and communities organise carnivals to teach young people about their roots and culture.
It is the desire of the Amasiri people to attract millions of tourists and culture enthusiasts to their ancient clan as Samba to the bustling city of Rio de Janeiro in Brazil and Halloween to London and the United States.
