A HISTORICAL SURVEY OF THE EBIRA CHAO MASKING AND MASQUERADE TRADITIONS

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Author

Presented To

Department of Environmental Design

ABSTRACT
Masking and masquerade traditions are aspects of culture that are practised in Nigeria and Africa at large. Specifically, the Ebira Chao of Igarra, Akoko-Edo Local Government Area, Edo state, South-South, Nigeria, have rich masking and masquerade traditions that are geared towards meeting the needs of the people. There is a need to fill the gap that borders on the masking and masquerade traditions of the Ebira Chao not being studied by previous researchers that carried out studies on the Ebira masking and masquerade traditions, and that, there are conflicting claims that border on whether the traditions are indigenous to the Ebira Chao or not. This study aimed at compiling historically, the changing traditions of the Ebira Chao masking and masquerade traditions. It was also structured to trace and document the origin of the Ebira Chao masking and masquerade traditions, classify and aesthetically describe the masks and masquerades, document objects that are associated with masking and masquerade traditions, and examine historically, the changing roles and functions of the different masking and masquerade traditions of the Ebira Chao. For the fact that, the traditions are gradually going into extinction, and have not been studied and documented to serve as evidence of history justifies this study. In line with the objectives, research questions were asked. This study is significant because it will serve as relevant material that can be used to educate and inform the Ebira Chao also known as Anetuno on the masking and masquerade traditions. The scope of the study is delimited to the masking and masquerade traditions of the Ebira Chao in Edo State. For the fact that there are masked and non-masked masquerades, this research is further delimited to the study of masked masquerades. Conceptual framework used for this study were drawn from the ideas of Babalola (1981), Ohiare (1988), Ki-Zerbo (1981) and Amankulor (1982). Some related literature were reviewed. Consequent upon the reviewed of literature, it was observed that, no discourse was made on the masking and masquerade traditions of the Ebira Chao. Qualitative method of research was used for the purpose of realizing the stated objectives. In line with that, purposive sampling technique was used to select respondents and Focus Group Discussion approach was used to tease out information from the eku custodians during fieldwork at Igarra in Edo State, while historical, descriptive and aesthetic approaches were used for data analysis. Sequel to this, the study has reconciled the age long conflicting claims that border on whether the masking and masquerade traditions are of the Ebira Chao origin by synthesizing the three different masking and masquerade historical accounts, and deduced that the masking and masquerade traditions are indigenous to the Ebira Chao. The study further classified the masks into anthropomorphic, zoomorphic and cloth-hood masks, based on their forms. Similarly, masquerades were classified into day and night masquerades, and were further typified as eku Okise, eku Echichi, eku Idowo and eku Ishebe. Some of the objects that are associated with the traditions are identified as uto (cowries), ekaruvo (strip of leather with a cowry that is worn on the upper arm), ametutu (a potted charmthat serves as spiritual antenna to masquerades), izenyi (cluster of small bell that are attached to a fabric that is worn by masquerades), ireha (cluster of small gong tied to a strip of fabric that is tied round the waist by masquerades), asise (feather), oreyi (mirror) and ochuku (bone) that are used for the purpose of fortifying and making masks and masquerades have the ideal nature of the Ebira Chao masks and masquerades. The study also examined and documented the functions and roles of the masking and masquerade traditions in terms of therapeutic, economic, prophetic and divination, all-round success, social and entertainment, and funeral functions, while the changing roles include; political usage and youth participation among others. In a nut-shell, this study has holistically documented the Ebira Chao masking and masquerade traditions. Based on the field report, the following findings were made in line with the stated objectives: that, the masking and masquerade traditions of the Ebira Chao are indigenous to the people, masks are classified into anthropomorphic, zoomorphic and cloth-hood, while masquerades are classified into day and night masquerades, and are further typified into eku Idowo, eku Okise, eku Echichi and eku Ishebe. The masks and masquerades aesthetics are internal and external aesthetics, and that, objects that are associated with the masking and masquerading are to give the masks and masquerades ideal qualities of mask or masquerade based on the Ebira Chao considers as qualities of masks or masquerade. The functions of masking and masquerade traditions include therapeutic, economic, prophetic and divination, all-round success, social and entertainment, and funeral functions. Some of the changing roles were noted to be in terms of prophetic and divination, politics and youth intrusion into masking and masquerade traditions Some of the recommendations made are that, a committee that will comprise of all the clan heads should be constituted to check-mate the intrusion of politicians in masking and masquerade traditions of the Ebira Chao to avoid slander and clannish crisis. Scholars in the sciences should carry out scientific studies on how the spiritual potentials that are inherent in the masking and masquerade traditions of the Ebira Chao can be channeled towards technological advancement of the country (Nigeria).