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A BRIEF CULTURE OF OKPEKPE PEOPLE IN NORTH IBIE OF ESTAKO EAST LOCAL GOVERNMENT AREA, EDO STATE, NIGERIA

THE CULTURE OF OKPEKPE PEOPLE IN ETSAKO EAST L.G.A OF EDO STATE

1.0 INTRODUCTION:

It is important to note that there is no society without an established common way of life. This common way of life symbolizes the identity, behavioural patterns and beliefs of a homogenous group of people. Hence the need to understand this way of life or culture of a certain group of people.

 

1.1      CULTURE AS A WAY OF LIFE:

Culture has been defined and described by many scholars in different perspective, but I will attempt to say that according to Ralph Linton "the culture of every society is the way of life of its members, the collection of ideas and habits which they learn, share and transmit from generation to generation"

 

For the purpose of this work, I will say that culture is a peculiar ways of behaviour of a group of people, bound together by common social values, norms and beliefs. These values, norms and beliefs may be the same, or may vary between different ethnic nationalities, but I shall herein write to describe the culture of the people of North Ibie in Etsako East Local Government of Edo State, Nigeria.

 

2.0.     THE HISTORICAL BACKGROUND OF THE NORTH IBIE PEOPLE

North Ibie is a large homogenous group of people found in Afemai land or Edo North political zone of Edo State.  Bordered in the East by River Niger/Agenebode, on the West by Etsako West, in the North by Kogi and Kwara States, the people are settled in towns and villages of Okpepke, Itsukwi, Imiakebu, Ebelle, Ukhomedokhai, Igodo, Abokpai, Okeko, Ikphelli, Ukho, etc. The population of the Ibie people is estimated to be about a 100,000 people according to the 2006 population Census.

The people migrated to their present location from the old Benin Kingdom during the ‘tyranny' of Oba Ewuare, the great, the then Oba of Benin. The reason for the migration was that when the Oba lost his son, he decreed that all communities within the Kingdom must observe the mourning rite for a long period, without going to farm or hunting. This could not go down well with many, who were already losing their families members because of hunger. They decided to seek for a new settlement in a location very far from Benin and where its mountainous topography could serve as defensive force against any likely Bini invasion.

3.0.     THE CULTURE OF THE NORTH IBIE PEOPLE:

Since every society has certain or peculiar problems to deal with, for example the problem of dependent young members and very old members, the solution to such problems are culturally determined. The culture of the people of North Ibie varies as it is of any other society and ranges from the traditional religion, mode of dressing, language, funeral and burial ceremonies, arbitration, marriage system, cultural festivities etc.

3.1.     Language:

The People of North Ibie have a homogenous native language called ‘Ibie language'. Almost all the words in English have the Ibie variants, but where the English or foreign word is of modern invention, the Ibie language either attempts coin its version or make a caricature of such word e.g. ‘socks' means ‘sokisi' or ‘pin' which is ‘ipini' in Ibie language.

 

One significant aspect of the language is that foreign language, especially the English language has relegated the translation of some Ibie language words to the background. The Ibie language shares some similarities with the entire Afemai people, the Urhobo and Bini and to some extent, the Ebira people of Kogi State.

 

3.2.     Mode of Dressing:

But for the modern day and westernized mode of dressing, the Ibie people have a unique traditional way of dressing. While the adult male ties wrapper round the waist and a white singlet to match in a casual sense of their dressing, the female tie wrapper mostly local fabric and a brazier on her chest in casual or domestic sense. The children, both male and female, during casual or when they are at home, tie wrappers round the body, stretching from the neck to below the knees. In ceremonial dressing, the men wear babariga dress with a red cap "aruoji" on, bearing a neatly locally carved walking stick to match and slippers or cover shoes on, while the women put on assorted and well tailored fabrics, normally sown in ‘buba' and a wrapper round the waist. It is uncommon for the youth; both girls and boys to dress in this sense as the adults otherwise, they will be mocked and rebuked.

 

3.3.     Court System:

The Ibie people have a central institution which acts as the arbitration in disputes between parties. This council, called ‘enejo' is made up of some selected elders, who are sage in each of the different kindred that make up the Ibie people. These men apply wisdom in settlement of issues and disputes between their people, whereby they pronounce penalty against  the guilty or award damages for the innocents. Any party who is dissatisfied with their ruling or judgement then appeals to the Village Head of each community, then for those who are still not satisfied, the Clan Head is the final place for judgement. From this point, any judgement as far as the Ibie tradition demands has no appeal.

 

3.4.     Marriage System:

The system of marriage among the Ibie people is of different types. There are various ways whereby a man can put a woman in a family way.  A man can marry a woman by mutual consent as it is observed in almost every ethnic group in Nigeria. But in line with the culture of the Ibie people, when a man succeeds in securing the hand of  a woman in marriage, he goes to pay the dowry, comprising of a bottle of a local gin or ‘Ogogoro', natively brewed drink called ‘ony' vbie' in Ibie language, made with locally sourced grains, some beads and other locally produced items. After observing all these, all the men marring within that same period go out to the village square to show case their reputation and popularity by way of followership, wealth, bravery and flamboyance etc. The men now dressed with beautifully tailored fabric, usually in ‘agbada' and expensive beads, are normally lifted shoulder high by men of their age or male friends who had gone to celebrate with them, dancing, visiting family members of the woman they are marrying and roaming the streets of the village. The marriage rituals continue for seven days. The man with the best performance or show of affluence is adjudged to have been the most popular and he automatically becomes the head of his marrying age mates, or if no one had ever performed brilliantly the same he did among members of his age mate, he becomes the permanent head and leader of the entire members of his age grade. If there is already existing headship as bestowed by the previous performances, the office of the leader becomes rotational. The leadership is so juicy and attractive that it commands a high esteem within the community; dines and holds important meetings with the chiefs, as well as organize meeting for his mates. He presides over the meetings of his age mates and his decision is overriding.

 

However, a man would have been participating in the various activities of his age grade group before he is qualified to so marry, which is normally a privilege in the land, otherwise, it violates the tradition of the Ibie people.

 

In the same way, all women being married within the same period, regardless of their natural or normal birth age, automatically falls into the same age bracket, and the woman who desires the headship of the age mates group, which one must be keen to be because of its immense benefits accruing there from, should be the one that is bold enough to cook for all the marrying woman and their siblings and equally dance around to different traditional deities and shrines and round the village stark naked. Such a daring woman gets naked completely with expensive beads put on his neck, an expensive traditional hear tie, replica of the Bini traditional head gear is worn on her head, bears a long beautifully made walking stick  for complete twenty (21) days. If she is successful in this venture, automatically, she becomes the head and leader of her contemporaries. She then assumes the privilege of a respected figure in the community; she now mingles and attends meetings, though honorary, with the traditional chiefs to decide issues affecting the community. Every issues concerning her age mate must be channeled through her and her decision is final. All the members of the age grade group now share pains and gains in common. They organize and attend to the needs of anyone who is bereaved or celebrating among themelves.

One of the most significant benefits of the headship of an age grade group, is that during the time for nominations for the most elderly woman(anyobashi) or man(agidigbo) in the communities, the leader, by virtue of his or her earlier attainment of headship of such age group , would be the first to be considered, unless he declines the nomination.

Interestingly, among the numerous beliefs and norms among the Ibie people, it is a taboo for the members of the same age grade group to see the corps of a dead member or participate directly in the burial rites.

 

There are other modes of marriages which tradition does not abhor, even though it appeared odd. In this system of marriage, the man might have shown interest in marrying a particular girl, the girl's consent having already be obtained and she agreed, but the parents or either of the parents refuses, the boy, if so strongly passionate about marrying the girl will arrange to steal or kidnap such a girl, take her to an undisclosed location as long as the issue of opposition by the parents subsides.  Meanwhile, he may continue to send emissaries to the dissenting parents, asking them to soft-pedal, wherein after, he will approach them to observe the necessary marital responsibilities to them.

 

On the other hand, if a girl is the one refusing to marry the boy, one of the parents or both parents of the girl, may connive with their prospective son in-law to forcefully marry the girl, while with or without the consent or knowledge of the girl, pays the dowries to her parents.

 

3.5.     The New Yam Festival ‘Ukphakpha':

The culture of the Ibie people evokes so many traditions in their living. Aside the ones mentioned above, there are various cultural festivities and rituals. Among this is the ‘ukphakpha' festival which herald the new season in Ibie land. During this festival, new yam is pounded and moulded big, with another old pounded yam neatly wrapped inside the new one, which only a man of great power and valour can carry from the traditional host to a shrine called ‘olisa', which the Ibie people regard as their Supreme being. The soup, melon or egusi is stylishly prepared with varieties of bush meat and fishes and put in a small earth pot container and carried by a matured virgin girl, who must be naked to carry same from the traditional host to the ‘olisa' shrine or deity. There, sacrifices and libations are offered. After the libations, the man must be prepared to swallow the old pounded yam wrapped in the new yam at once.

About the Author

Tunde Nicholas is a part time student of the University of Abuja, the Federal Capital City, Nigeria.

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