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OLOJO FESTIVAL

A DEDICATION TO THE WORSHIP OF OGUN – THE YORUBA god of Iron IN REMEMBRANCE OF THE DESCENT OF ODUDUWA, THE PROGENITOR OF THE YORUBA RACE

Regarded as the most important, and celebrated ceremony in Ile-Ife, ‘Olojo’ festival marks the climax of series of cultural and traditional events involving spiritual cleansing and purification, meditation and prayers, conservation and transformation into mystical conception of deity in human form i.e. ‘Orisa’ a status the Ooni instantly assumed after donning the ‘Aare’ crown. ‘Aare’ represents a visible symbol of authority of the Ooni and the unity of lfe as the cradle, holy city and source of the Yoruba race. It is believed to possess some supernatural power. Thus, its presence among the people is said to facilitate answers to their prayers.

            This festival of grandeur is a flash back and visions from a historical transfer of reign in human history dedicated to the worship of ‘Ogun’ widely believed to have led the 201 deities that descended with Oduduwa from the heavens to Ile-ife and a past Monarch of same.

            As one of the indispensable deities, its possession of iron cutlass was said to have paved way for other deities hence the appellation ‘Pathfinder’. As such, Ogun festival is being celebrated throughout Yoruba land and amongst the Yoruba descents worldwide.

Olojo festival has created a positive window through which the entire world now sees the Yoruba race

OFALA FESTIVAL

DEMONSTRATING THE SUBSTANCE OF AFRICAN TRADITION IN THE FACE OF MODERNITY

The place of Ofala festival in the history of Onitsha Kingdom cannot be over emphasized. It is one of the most important and most celebrated festivals in Onitsha today and stands at the centre of the Monarchy.

And for thousands of the Onicha Ado N’idu who throng home to celebrate the annual festival, the feel of the finest rhythm of culture and festivity is always a common experience. The cascading tempo of loud drumbeat, enthralling traditional hymn and parading train of age-grade group thronged the Ime Obi with military passion wading through a sea of heads and taking turn to pay homage to the Obi who in turn waved and offered prayers.

Ofala which is the annual re-emergence, ‘Inyepu  Ukwu na nlo Eze’ of Obi from seclusion, ‘Inye Ukwu Na Nlo’ of communal mourning during which period he undergoes  spiritual cleansing and purification, meditating with the gods and spirits not only for himself but subjects that have passed on in the outgoing year. The Obi performs the festival after the religious ceremony of ‘Mgbapu Afa Obodo’.

The festival marks the end of an annual circle and ushering in of another. The Obi’s re-appearance demonstrates that the Monarch has survived another year in atonement for the sins and misdeeds of the people of Onitsha Kingdom.

In modern times, the festival happens to be one of the rare opportunities for the Onitsha people to see their much revered Monarch who is rarely seen in public in his arena, ‘Ime Obi’.

Above all, it is a time the Obi himself and his subjects re-unite to pledge their cooperation and loyalty to his reign

IGOGO FESTIVAL

A MARK OF RESPECT AND AN APPEASEMENT FOR

QUEEN (YEYE) ORONSEN

The ceremonial life of Owo Kingdom revolves round several festivities each representing the quality of the socio-cultural life of the Kingdom’s citizenry as well as the projection of the rich tradition and cultural heritage. Major amongst these is the Igogo festival.

Igogo festival dates back to between 1340 to 1356 AD and was founded by Olowo Renrengenjen who reigned in Owo Kingdom same time. It was at first called Oronsen festival because it was built around the annual sacrifice demanded by Queen (Yeye) Oronsen, a Princess from Afo married to Olowo Renrengenjen at Okiti Asegbo.

Yeye Oronsen was a very quiet and beautiful Princess who got the attention of Olowo Renrengenjen much more than any of his many wives before her. This concern however excited jealousy from his other wives.

Yeye Oronsen’s father told the Olowo of three taboos which she observed: A head load of firewood was not to be thrown down in her presence, Water was not to be split before her and she should not hear the sound of Okro being ground on a grinding stone. As such, Yeye Oronsen was given a special quarters in the palace and a maid to ensure the taboos were not broken.

Shortly after, Olowo Renrengenjen went out to war. No sooner he was gone, Yeye Oluwa, the senior wife of the Olowo called together the other wives to a meeting to get rid of Yeye Oronsen and promised to find out what the taboos were. Yeye Oluwa later bought the necessary information about the taboos from Yeye Oronsen’s maid for a meal of mashed yam. Together with the other wives, she connived to break them and immediately sent for Yeye Oronsen and on her arrival, the taboos were broken.

This compelled Yeye Oronsen to leave the palace. She fled to Olisagho’s house, stopped and beat her palm on the wall to bid him goodbye. Unknown to her, her ring slipped off her finger and fell on the ground. She went further through ‘Igbo Ogwata’ where she dropped her hair-pin and advanced further to stop and rest…