Description
INTRODUCTION
The human society is as old as the universe itself. Society consists of people who interact with one another in such a way to share common culture. Culture according to Edward Brunett Taylor in one of his renowned work titled “Primitive Culture”1 which was published in 1871 is “a complex whole which includes knowledge, belief, art, morals, law, custom and many other capabilities and habits acquired by man as a member of society”. In other words, culture consists of the beliefs, behaviours, objects, technology and other characteristics common to the members of a particular group or society. Through culture, people and groups define themselves, conform to society’s shared values and contribute to society. Thus, culture includes many societal aspects: language, customs, mores, rules, products, organization and institutions. The term institution in this study refers to conglomeration of rules and cultural meaning associated with specific social activities such as family, political, religion, marriage among others. In a nut shell, culture is total way of life. In view of the foregoing, the study intends to look into historical assessment of Ekuechi festival in Ebiraland which is usually celebrated by Ebira-Tao people of Kogi state from pre-colonial era to 2015.
The Ebira (also spelt Igbira or Igbirra) are an ethno-linguistic group of Nigeria. Ebira (Tao) is a tribe in Kogi state in the Northern part of Nigeria with a population of 1.5milllions inhabitants. Many Ebira people are from Kogi State, Kwara State, Nasarawa State, Federal Capital Territory – Abuja, Edo, Okene, Okehi, Adavi and Ajaokuta. Okene is said to be the administrative centre of the Ebira-speaking people in Kogi state, not far from the Niger-Benue confluence. The word Ebira means behavior when translated literally, with ethics and hospitality as compliments1.
Linguistically, Ebira-Igu or Koto, Ebira-Etuno, Ebira-Panda, Ebira-Oje, Ebira-Tao and Ebira-Agatu belong to the same language group with dialectal variations. What binds them together perhaps is their claim to a common cultural ancestry. My focus is basically on the Ebira-Taos whose territory lies southwest of the confluence of the rivers Niger and Benue.
As a popular festival, Ekuechi is full of pomp and pageantry, with a dynamic integration of poetry, chants, mimicry, mime, dance, song, music, drumming, mask, make-up, costume and significant cultural symbols. All these cohere vibrantly to attest to Ehusani (1991)’s claim that “it is in Eku that the vitality and vivacity, and also the artistic genius of Ebiras find the highest expression.” Eku is ancestral masquerade. Eku, which represents the ancestors, is believed to ‘descend’ (Chi) from the world beyond during Ekuechi festival. Eku and Chi thus respectively form the prefix and suffix in Eku e Chi. Literally translated, it means, “the ancestors are descending.” This partly explains how the name of the festival is derived.
TABLE OF CONTENTS
Title Page
Declaration
Certification
Dedication
Acknowledgement
CHAPTER ONE:
Introduction
1.1 Background to the Study
1.2 Statement of Research Problem
1.3 Aim and Objectives of the Study
1.4 Significance of the Study
1.5 Scope of the Study
1.6 Research Methodology and Problems
1.7 Literature Review
Notes and References
CHAPTER TWO:
2.1 An overview of the history of Ebira people
2.2 The Human Georgaphy of the study Area
2.3 The Religious Belief of Ebira Tao
2.4 The Socio-economic Activities of Ebira People from Pre-colonial era to date
2.5 The Administrative set up of Ebira-Tao
Notes and References
CHAPTER THREE:
3.1 The British interest in and invasion of Ebiraland
3.2 The colonial resistance by the Ebira people
3.3 The Influence Colonialism on African Cultural Values
3.4 Education and Ekuechi festival
CHAPTER FOUR:
4.1 Introduction
4.2 The Origin of Ekuechi Festival
4.3 Functional Values of Ekuechi Festival
4.4 Ekuechi Festival Preparation and Peformance
Notes and References
Bibliography