In Igbo land, masquerading is a unique festival that is synonymous with every village, community or town. Its place in the social, cultural, and political life of the people is so central that it has endured for several centuries and traversed from generation to generation although some significant modifications have occurred majorly due to the advent of Christianity and westernization. According to Wikipedia, ‘a masquerade ceremony or masked rite festival, procession or dance is a cultural or religious event involving the wearing of masks. The practice been seen throughout history from the prehistory era to the present day. They have a variety of themes, their meanings can range from anything including life, death and fertility’.
In Igbo land, almost all cultural, social, and political festivals involve the masquerade procession, some for mere DE entertainment, and some for more serious traditional and religious rites. Among other examples, we have the Omoba festival of the Nsukka people, the Akatakpa of the Obollo. Afor people both in Enugu state, the Afia Oru of masquerades the Nnewi people of Anambra state, the Oso were not just Mmonwu festival of Akokwa people, the Ikeji used for festival of the Arondizuogu people both of Imo entertainment, state, the Ekpe of Arochukwu etc. Throughout history in the aforementioned cultures, they have used masks as an important staple of their ceremonies or rites. They believe that their masks are the connection from this world and the celestial. They believe the masks through dance link them to the divine, they use the masks to further connect themselves with the traditions of their ancestors and serve symbolically in many aspects of their traditional religion. The masquerade is a secluded festival for only the initiated matured males in Igbo land, the women are forbidden from partaking in most parts, some allow women to participate but with some restriction. The initiates are mainly the brave, strong, and enterprising males who have demonstrated a high level of integrity, and have been adjudged worthy to guild the secrets of the masquerade. This secrecy is what has contributed to the survival of the masquerade cut in Igbo land over the centuries. There are categories and grades of masquerades according to their functions, rules, and traditional relevance. There are those fashioned to look beautiful, and they are mainly for the public entertainment through singing and dancing during festivals in the company of its drummers and gong beating trope that render sweet and melodious songs. The masquerade displays enticing dancing and acrobatic displays to the admiration and cheers from the public, who in turn appreciate the masquerade by giving it money.
In the other hand, there are masquerades fashioned majorly for traditional religious rites, they are not for public entertainment and not for the youths. These types of masquerades are rarely seen in the public. Their appearances signify the commencement of major event with religious and traditional significance in the community. Most of them operate in the night or very early in the morning before the day breaks to carry out the rituals, masquerades in this category are collectively owned by the entire village, town or community, and they are mostly in the custody of the chief priest or the leader of the masquerade cult, The uninitiated has no business coming close to these types of masquerades and its activities. They are known to be heavily involved in fetishism and voodoo practices, they have earned the reputation as the most feared, revered and respected masquerades in Igbo land. We have the Ajo Ohia of Nnewi Anambra state, the Akwuebu of Akokwa, and the Atunderi of Arondizuogu etc in this category.
AKATAKPA MASQUERA
AJOFIA NNEWI
In the past, they served political roles too. They stood as custodians of village and clan laws, anybody who broke the law risks being visited by a masquerade. That time, the story of Igbo masquerades being spirits was very much believed, folks believed masquerades were not humans and that they appear from ant holes at midnight. The masquerade community was a revered cult at that time and information surrounding their existence; place of rest and even as little as their costumes were not common knowledge. It took weeks of excruciating initiation rituals to get accepted into the Igbo masquerade cult. The initiation rituals were mostly violent and only some men could go through it, this is one of the reasons women were rarely part of the cult. This initiation process and the way the entire masquerade fellowship is viewed by the people have changed today, it can safely be said that westernization has sort of watered down the relevance of masquerades in rural communities which is actually a good thing because the masquerade cults are prone to easy corruption and can be used for devious purposes. Some of the revered masquerades in Igbo land are: Adanma masquerade, mostly found in some parts of Enugu, Anambra and Imo states. Adanma was never a terrifying Igbo masquerade, it relied on its beauty to its awe. It is respected as the most beautiful masquerade in Igbo land. Its name literally translated to ‘maiden of beauty.
OGWURUMBA IKE MASQUERADE OF AKOKWA
ADANMA MASQUERADE
Agaba/Okwomma/Otawalikpo, in most parts of the Igbo land, these three masquerades represent the same genre. The Agaba is a machete bearing fearful masquerade known for its huge and jutting front teeth and ugly person. It is not a masquerade for kids it is said that a pregnant woman must never behold this masquerade in broad day light else she might miscarry.
AGABA MASQUERADEÂ
Achikwu masquerade, this is a night masquerade, never seen in daylight, it is revered because it does not come out for nothing. It is a bad omen to be visited by this masquerade at night. The Achikwu is a political masquerade used for punishing those that committed an offence. It is used to collect fines [Ida nhaj-any household the masquerade visits at night must lose something valuable like goats or an expensive casting, But Achikwu can easily be corrupted and used by evil masquerade chiefs to terrorise the innocent.
Ojionu masquerade, it is a happy masquerade mostly used for entertainment. It is known for its beautiful masquerade chants [mbem], and theatrical dances. Ojionu is a talking masquerade. You can listen to its funny Mbem chants all day without getting bored. It is carried mostly by 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.
OJIONU MASQUERADE
Mmanwu Ugo, this is an elegant masquerade, it is one of the most expensive masquerades to showcase in Igbo land. It is like any other animal-spirit masquerade Atu, Mmanwu Odum, and Agu lyi etc] embodies both the mannerism and significance of the Ugo bird [African Eaglel Eagles are highly respected birds in Igbo and. You will likely only see the Ugo masquerade display on big occasions like the Ofalas. 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-wonder.
MMANWU UGO MASQUERADE
Izaga masquerade is the tallest masquerade in Igbo land. Displaying the Izaga masquerade is not a child’s play; a lot of technicalities go into it. This is why you are likely not to sight an Izaga masquerade in a small village occasion. During its display, the entire audience is held spellbound, any small fault and the Izaga will come crashing to the ground, and it must never be heard that an Izaga fell.
IZAGA MASQUERADE
ljele masquerade, this is the king of all Igbo masquerades, in any occasion the Ijele is going to display, expect it to come out last. Before the Ijele comes out, the entire ground would clear, every other small masquerade displaying mast step aside for the king of all masquerades to take the ground. The Igele is also the largest masquerade in Igbo land. Sometimes, the ljele can be so large it would have people stand on it while it is performing.
