The word "Masquerade" according to an Oxford Advanced Learner's Dictionary defines it as a "fashioned diguise or pretence.......... ." In some parts of the world, most especially in Africa, Asia, South America and Europe, masquerades had been accepted as an alien to fashion-up a cultural or traditional festival, most especially in West Africa.
Mmanwu is a traditional masquerade of the Igbo people of South Eastern Nigeria. Their culture revolves around work and entertainment. And to the Igbo people, masquerade is a major form of entertainment. The issue of masquerade revolves around their community and masquerades can differ from village to village and town to town. Masquerades generally last for a few weeks, however some may span over a few months. These events are frequently performed during the end of the harvesting season and the start of the new planting season. Masquerade festival has its own time and period in some towns in Igbo Land! There are some Igbo that perform masquerades throughout the entire year. Masquerades are used to honour the dead and pray to the gods for a successful planting season. Since the Igbo People only know their history through oral interpretation, the origins of the masquerade have been lost. The Igbo masquerades, "mmanwu", are traditional performances acted out by exclusive secret societies within a community. These exclusive societies consist of adult male members. Each member must be initiated into the society. Their identity is known only to the other members. The main function of these societies is to celebrate the harvest and to entertain the village people. Some other functions include enforcing village curfews, protection, and as village security guards. The members, also known as masqueraders, wear masks to hide their identity from the rest of the village. The mask is also worn to resemble the spirit of a dead community member. By wearing the mask, a masquerader is thought to have spiritual powers that are conducted through the mask. The living-dead are what these masquerade/spirits embody. Igbo people believe that the dead never actually die; rather they remain in a "personal immortal state." They reside somewhere between the earthly world and the spiritual world. These living-dead are believed to be closely related to those of the village. Since men are masqueraders, they are buried within their homes so their spirits may be close to their families. The living-dead then return to the earthly world from time to time to offer spiritual advice. It is the living-dead, who the masquerade portrays. With colonisation in the 20th century, masquerades became more relevant as an institution for cultural entertainment. Nowadays, they are used more for tourist attractions when they come out in colourful robes accompanied by traditional dancers and music. The masks are determined by local tradition and beliefs. Best-known are those that represent the spirit of deceased maidens and their mothers symbolising beauty and peacefulness. This masquerade may be accompanied by the elephant spirit, representing ugliness and aggression, which frightens the male spectators away from her beauty. Other characters include the European (Mbeke), a pair of boy and girl (Mba), the boy dressed up as a girl satirising his counterpart and animals (crocodile, snake etc.) representing various local deities.
......Igbo people holds many festivities and cultural performances, most notably the masquerades and the New Yam Festival.
• Ucheonye Nzubechi
In reference to the West African masquerade, most especially in Igbo Land, Nigeria, an Igbo masquerade originated from traditions, cultures and festivals of the ancient inhabitants of the geographical area of Igbo land.
In Igbo language, masquerades means "Mmonwu", which is a combination of two words, "Mma" and "Onwu." The word "Mma" means "Beauty", whereas "Onwu" means "Death", when these two Igbo terminologies are put together, it literally becomes "Mma-Onwu" which is shortened to "Mmonwu" or "Mmanwu" in an Igbo Izugbe dialect and it means "The Beauty of the Dead." This is an ancient fashion among the Igbo People.
......a masquerade is a cultural and traditional depiction of the beauty of the dead which accrues to the mystery of a masquerade.
• Ucheonye Nzubechi
In Igbo land, both in the olden days and present, a masquerade (Mmonwu) is used to liven a traditional and cultural festivals such as New Yam Festival, Ofala Festival, Traditional Burial etc. Masquerades (Mmanwu) are held in accordance with the community native calendars during festivals, annual festivities, burial rites and other social gatherings. The masquerades are geared in colourful robes and masks made of wood or fabric. Some masks appear only at one festival, but the majority appears at many or all. Masquerades are associated with spiritual elements, according to Igbo belief, they represent images of deities or sometimes even dead relatives. The identity of the masquerade is a well-kept secret and performed exclusively by men. In the past, masquerades were regarded as the means for maintaining peace and order and were primarily used as law enforcement agents. The whole village would come out for the ceremony of the colourful masquerades. While entertaining through dances and exhibiting extra-human feats, the masquerades would walk up to certain individuals and loudly expose any bad habits, crimes or misbehaviour of that person. As people would always take corrections from these exposures, the masquerades were effective in keeping up with traditional norms and values in the communities.
• An Igbo Masquerade
......in Igbo Land, a masquerade is tribally called "Mmonwu", but in an "Igbo Izugbe" intonation, it is called "Mmanwu."
• Ucheonye Nzubechi
In Igbo Land, Nigeria, a masquerade signifies a sacred tradition which reflects in its seasonal depiction and displays. A masquerade as a sacred tradition simply means that the mystery that is tagged alongside a masquerade is still in existence today, except in some ethnic groups that do not uphold this notion. In subject to masquerade being a sacred tradition, it does not display itself overtly except with a purpose, which include cultural, burial, traditional and festive periods, and it can also be used to task an individual who failed to abide by the rules and regulations guiding a traditionally instituted laws that guides a geographical community. The process of tasking such an offender is tribally called "Iri-Iwu" in Igbo Language. A masquerade is also paraded during an execution of a criminal. The fabrications that comprise a masquerade are usually unlimited, ranging from masks, horn, fabrics, shoulder paddings, chest padding, fabricated waist gird, socks, leg & hand fabrics, bells etc.
• An Igbo Masquerade
The nominal terminologies of an Igbo masquerade include Omenikoro, Ogbu-aturu-ugo, Ulaga, Izaga, Achikwu-Ocha, Achikwu-Oji, Odogwu, Oji-Onu, Ojukwu, Afa, Ojemba, Igodo, Oji-Ofor, etc which are an attribute to both the physical ability and appearance of the incumbent masquerade. The faithfuls do often regard masquerades as a diabolical being, or as an evil practice! This belief had curtailed the cultures and traditions that involves a masquerade display! In Igbo terms, they do say, "Mmonwu bu ihe ojoo", which implies that "Masquerade is evil." The other festival with high social significance carried out by most communities in Igbo Land is the New Yam (Iri Ji) festival, which marks the beginning of the harvest seasons of a newly harvested yam. The festival takes place usually between August and October, though the time varies from one community to the other. The New Yam Festival raises the occasion for celebration while offering special prayers to God for a good harvest. It is marked with colourful display of cultural dances and rites, including roasting and toasting of newly cultivated yams. Obviously, time for feasting and merry-making.
Some other ceremonies worth attending are:
• Chieftaincy coronation, an installation rite carried out by titled men, the elders and initiates on behalf of the community.
• Özö title taking, involving ritualistic initiation.
• Traditional Funeral.
......in the Eastern Part of Nigeria, masquerade display has no association with a Traditional Marriage Procedures, but if it has, then such is rare!
• Ucheonye Nzubechi
There are two basic types of masquerades, visible and invisible. The visible masquerades are meant for the public. They often are more entertaining. Masks used offer a visually appeal for their shapes and forms. In these visual masquerades, performances of harassment, music, dance and parodies are acted out.
The invisible masquerades take place at night. Sound is the main tool for them. The masquerader uses his voice to scream so it may be heard throughout the village. The masks used are usually fierce looking and their interpretation is only fully understood by the society members. These invisible masquerades call upon a silent village to strike fear in the hearts of those not initiated into their society. The invisible masquerades can be broken down into three groups; Achikwu (Achikwu Ocha and Achikwu Oji), Agu Mmuo and Ogbuagu. The Achikwu Ocha (white) masquerade acts as village surveillance. The "entertainment" activities include "singing, joking and dancing." Achikwu Oji (black) is the other side of the Achikwu Ocha masquerade. This is performed not only to protect the village, but also when there is going to be a punishment or execution of a criminal. The second group of invisible masquerades is Agu-Mmuo (Tiger Spirit). In these masquerades, horrible screaming sounds are produced to create fear. The third group is Ogbuagu. It is strictly used for "dance entertainment."
.......with colonisation in the 20th century, masquerades became more relevant as an institution for cultural entertainment. Nowadays, they are used more for tourist attractions when they come out in colourful robes accompanied by traditional dancers and music. The masks are determined by local tradition and beliefs. Best-known are those that represent the spirit of deceased maidens and their mothers symbolising beauty and peacefulness!
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• PROCEDURE
A masquerade (mmonwu) festival is an ancient festival just like that of New Yam Festival and Ofala Festival in Igbo Land. This festival is usually an annual or bi-annual festival in some part of Igbo Land. The first step towards a masquerade festival is usually a concord between the incumbent Igwe of the community, palace elders and the members of the geographical community. After this agreement, a date or days in which this festival will hold will be fixed. Announcement in form of the old fashioned town criers medium of disseminating information will be substituted for flexible banners which are usually hung at roundabouts or at any conspicuous locations like at an entrances to a market squares, social arenas etc. Unlike the New Yam Festival, Ofala Festival, Cultural Festivals, etc that involves refreshments, masquerade (Mmonwu) festival does not involve refreshment, rather it involves some certain cultures and traditions that involves breaking of kolanuts alongside an alligator pepper to appease the deity or divinity of the land inorder for the masquerade festival to be celebrated. After this appeasal to the deity or divinity of the land, the next is the masquerade parade. This masquerade is usually celebrated at a village square or at a cultural/ceremonial arena in the community or town. Masquerade festival usually has variations just like in some towns, it is usually a 2-day masquerade parade, whereas in some town, it is usually a 3-day affair! In this masquerade parade/displays, new masquerades in the public in their new attire!
• An Igbo Masquerade
• SIGNIFICANCE
Masquerade (Mmonwu) festival is significance that cultures and traditions of the land is being maintained, valued and respected by the indigenes and non-indigenes of the town. A masquerade festival is usually celebrated at a ceremonial arena in the town. Moreover, masquerade festival is a medium whereby the male youths of the town are being introduced to masquerades, most especially in the rural areas of Igbo Land, and this procedure is tribally called "Iba-Mmonwu" in the cultures and traditions of the Igbo dialect. In towns like Afikpo, Arondizuogu, Ohaofia, Nri Kingdom, Uzuakoli, Oba, Igboukwu, Uzuakoli, Umuchu, Oguta, Mbaise, Mbano, Akokwa, Oraeri, Umunze, Achi, Ajalli, Nawfija, Awka, Urualla, Ezinifite, Umuawulu, Oko, Agulu etc masquerades are usually displayed in their cultural, social and traditional festivals! In Arondizuogu, her popular annual festival is New Yam Festival which has a homologue as "Ikeji Festival." This popular tradition is mostly known for her depiction of masquerades and power challenges, in which they will know who will go home with a male ram usually set by their Kinsman, "Pericoma." The famous Ikeji Festival of Arondizuogu attracts tourists from her neighbouring towns like Umualoma, Umuobom, Ihite, Umunze, Akokwa, Urualla, Umuchu, Achina etc.
In Achina, Anambra State, Nigeria, she celebrates New Yam Festival, Idegwu Day etc. This cultural, social cum traditional festival usually depict a lot of masquerade parade/display which is significance that the above festivals had been celebrated by both the indigenes and non-indigenes in her habitat. A masquerade parade/display is significance that a cultural or traditional festival had been celebrated in a town!
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