EMUME INYI is the prestigious Inyi Traditional Title Society that had existed from time immemorial. “Emume Inyi na Nkwo Abia duga aduga”. Like most prestigious title societies all over the world, a man had to be really rich and noble to aspire to the Emume title installation. Only men could take this traditional title. A man may fund the Title project with either himself as the aspirant or his son that could be a minor as there was no age limit to qualify as the aspirant.
In the case of Emume Inyi Traditional Title, an aspirant to the Emume
Title gave notice of his intention at least one year before taking the title.
The notice is called OBUBU ABIA.
This consisted of the aspirant killing a chicken and gluing the small
soft feathers of the chicken broadly on his left arm on Nkwo Abia day.
As he danced Abia and made merriment like others on Nkwo Abia,
he and his town were remarked. The people will await the Emume
Title installation for the following Nkwo Abia day in a year’s time.
Traditional Title Society was uniform in the whole of Inyi town. Each village was on its own in its operations. The branch of the society in each village operated the title taking of aspirants from their village and the initiates from each village paid their initiation tributes to the Emume Inyi Title holders in their village
The aspirant then performed a series of rites that marked the various stages of the initiation.
There were a number of gods including Ajala that the aspirant must sacrifice at their idols or shrines in a prescribed order. A sacrifice might require a fowl, a goat or a sheep and invariably a prescribed complement of yams. The purpose of the sacrifices was for each god to adopt, strengthen, empower and protect the initiate (OKUKU) from then for life. Accordingly, every Emume Title holder was fortified with the protection of a series of gods.
The initiate was expected to feast members of the Emume Traditional Title Society, his invitees including umuokpu (daughters of his town even if married out of his town) and selected members of the audience that gathered to watch the events at every stage of his initiation. The drinks included large quantities of palm wine and a few bottles of njenje (Gin, usually made by J.J.W. Peters, bottled pre 1900s). The ncha ighu (ncha delicacy from sliced ighu) was fully prepared before presentation in the prescribed number of okuakwu (large clay bowls) with plenty of fish in various sizes, crabs and garden eggs.Large quantity of cooked choice yams (akrika and npichoro ji) with okuakwu size of mashed vegetables made up of mostly garden eggs for eating the yams.
In addition, the initiate was required at various stages to provide the following tributes for the Emume Title holders to take away and share among themselves. Some hens, cocks, goats, rams and cows were provided as prescribed at their appropriate stages. Baskets of cocoyams go with ikpukpo ji (yam counts) as prescribed. The yam counts were prescribed in terms like 7 times 10 of various types and sizes of yams as the case may be.
It must however be remembered that all the above were not required at every stage but were spaced out among the stages. Some do not complete all the stages in one year especially as the later stages became more expensive. Fewer people were sufficiently rich to complete all the stages in one year.
At the last stage, the initiate was also required to hire the IKPA special music makers, the special ikpa drums were rather long and their faces were small in comparison with their length. Accordingly, they produced high pitch sound. As well as arrange for gun salvoes that announced the event far and wide. The music was primarily for Emume Title holders and the initiate, but the public also had their separate turns.
In some towns like Onitsha the different stages instigates a higher Title for each completed stage. But in Inyi, the initiate acquires no subordinate Title for each stage completed until he completed all the stages and takes the ultimate Title.
On Nkwo Abia day, the Emume Traditional Title holders will be in their regalia, the umuokpu, relatives and friends of the initiate gather in the compound of the initiate all in their best attire. The Titleholders will inspect and allow for the admiration of the OKPURU. This is a special installation ceremonial stool decorated and woven with canes in the form of a cylinder. Its height was chosen for comfortable seating of the initiate depending on his height.
The initiate was dressed as prescribed for the Title. Among other things, he wore a belt on the waist with a bell hanging from the belt at his back above his buttocks. The bell gave notice that the initiate was passing by and people cleared the way for him. After the presentation of the initiate and the accompanying applause, the party set off on the journey to Nkwo Inyi.
The initiate, the Emume Title holders, the okpuru bearer and the drummers traveled along the special Emume trail (uzo Emume) while all the others traveled on the regular road to Nkwo Inyi. The Emume trail was kept open all year round and from year to year from time immemorial. Farmers cultivating in the planting season kept open the portion of Emume trail that passed through their land. The normal roads changed from time to time and from generation to generation but the Emume trail remained unchanged. Therefore, the normal roads might cross the Emume trail in a few places. Guided by the drums and the bell, the two parts of the party would normally arrive at Nkwo Inyi about the same time. Meanwhile, the Nkwo Inyi market would have been filled to capacity, as it was a market day.
There were two shrines known as NKWO UKWU and NKWO NTA in the market. The initiate was taken to and seated on his okpuru installation stool in front of the Nkwo Ukwu shrine. After the sacrifice for his well-being, empowerment and protection, he was taken to Nkwo Nta shrine. There, a similar sacrifice was performed for the same purpose while the initiate sat on his okpuru installation stool. After the sacrifice at Nkwo Nta shrine, he was called by his agreed title name and was told that he had satisfied all the requirements and had been fully inducted into the Emume Inyi Traditional Title Society.
Today there is a new concrete installation platform built
by Emume Inyi Traditional Title Society in the general
area of Nkwo Nta.
Therefore continuing the Title installation near the spot
where all the ancient Title installation took place.
The new Emume Inyi Title holder would get up from the okpuru installation stool and leap about the market for the joy of having become a Title holder. It was a special graceful leaping gesture called IBU AMASA, which he would have practised at home. The ibu amasa would end up at the large dancing arena where the drummers and music makers had deployed awaiting his arrival. The new Title holder would dance solo with huge continuous applause. He would seat on his okpuru installation stool when tired before others could dance to the music. The ikpa music was reserved for Emume rites and ceremonies.
Most Inyi diaspora would return home to celebrate Ajala and Abia feasts without returning for Christmas. Most people in the crowded Nkwo Abia market would dance Abia music a great deal. drink excessive amount of wine and have wet abacha, coconuts, okpa ntucha and other fast foods to carryon.
The new Title holder may dance and perform amasa as many times as he had the strength but he must be careful not to fall. His buttocks must not touch the ground at Nkwo market on his installation day.
At the close of the installation day, the feast continued in all Inyi towns for the next three days.
In the case of Emume Inyi Traditional Title, an aspirant to the Emume
Title gave notice of his intention at least one year before taking the title.
The notice is called OBUBU ABIA.
This consisted of the aspirant killing a chicken and gluing the small
soft feathers of the chicken broadly on his left arm on Nkwo Abia day.
As he danced Abia and made merriment like others on Nkwo Abia,
he and his town were remarked. The people will await the Emume
Title installation for the following Nkwo Abia day in a year’s time.
Traditional Title Society was uniform in the whole of Inyi town. Each village was on its own in its operations. The branch of the society in each village operated the title taking of aspirants from their village and the initiates from each village paid their initiation tributes to the Emume Inyi Title holders in their village
The aspirant then performed a series of rites that marked the various stages of the initiation.
There were a number of gods including Ajala that the aspirant must sacrifice at their idols or shrines in a prescribed order. A sacrifice might require a fowl, a goat or a sheep and invariably a prescribed complement of yams. The purpose of the sacrifices was for each god to adopt, strengthen, empower and protect the initiate (OKUKU) from then for life. Accordingly, every Emume Title holder was fortified with the protection of a series of gods.
The initiate was expected to feast members of the Emume Traditional Title Society, his invitees including umuokpu (daughters of his town even if married out of his town) and selected members of the audience that gathered to watch the events at every stage of his initiation. The drinks included large quantities of palm wine and a few bottles of njenje (Gin, usually made by J.J.W. Peters, bottled pre 1900s). The ncha ighu (ncha delicacy from sliced ighu) was fully prepared before presentation in the prescribed number of okuakwu (large clay bowls) with plenty of fish in various sizes, crabs and garden eggs.Large quantity of cooked choice yams (akrika and npichoro ji) with okuakwu size of mashed vegetables made up of mostly garden eggs for eating the yams.
In addition, the initiate was required at various stages to provide the following tributes for the Emume Title holders to take away and share among themselves. Some hens, cocks, goats, rams and cows were provided as prescribed at their appropriate stages. Baskets of cocoyams go with ikpukpo ji (yam counts) as prescribed. The yam counts were prescribed in terms like 7 times 10 of various types and sizes of yams as the case may be.
It must however be remembered that all the above were not required at every stage but were spaced out among the stages. Some do not complete all the stages in one year especially as the later stages became more expensive. Fewer people were sufficiently rich to complete all the stages in one year.
At the last stage, the initiate was also required to hire the IKPA special music makers, the special ikpa drums were rather long and their faces were small in comparison with their length. Accordingly, they produced high pitch sound. As well as arrange for gun salvoes that announced the event far and wide. The music was primarily for Emume Title holders and the initiate, but the public also had their separate turns.
In some towns like Onitsha the different stages instigates a higher Title for each completed stage. But in Inyi, the initiate acquires no subordinate Title for each stage completed until he completed all the stages and takes the ultimate Title.
On Nkwo Abia day, the Emume Traditional Title holders will be in their regalia, the umuokpu, relatives and friends of the initiate gather in the compound of the initiate all in their best attire. The Titleholders will inspect and allow for the admiration of the OKPURU. This is a special installation ceremonial stool decorated and woven with canes in the form of a cylinder. Its height was chosen for comfortable seating of the initiate depending on his height.
The initiate was dressed as prescribed for the Title. Among other things, he wore a belt on the waist with a bell hanging from the belt at his back above his buttocks. The bell gave notice that the initiate was passing by and people cleared the way for him. After the presentation of the initiate and the accompanying applause, the party set off on the journey to Nkwo Inyi.
The initiate, the Emume Title holders, the okpuru bearer and the drummers traveled along the special Emume trail (uzo Emume) while all the others traveled on the regular road to Nkwo Inyi. The Emume trail was kept open all year round and from year to year from time immemorial. Farmers cultivating in the planting season kept open the portion of Emume trail that passed through their land. The normal roads changed from time to time and from generation to generation but the Emume trail remained unchanged. Therefore, the normal roads might cross the Emume trail in a few places. Guided by the drums and the bell, the two parts of the party would normally arrive at Nkwo Inyi about the same time. Meanwhile, the Nkwo Inyi market would have been filled to capacity, as it was a market day.
There were two shrines known as NKWO UKWU and NKWO NTA in the market. The initiate was taken to and seated on his okpuru installation stool in front of the Nkwo Ukwu shrine. After the sacrifice for his well-being, empowerment and protection, he was taken to Nkwo Nta shrine. There, a similar sacrifice was performed for the same purpose while the initiate sat on his okpuru installation stool. After the sacrifice at Nkwo Nta shrine, he was called by his agreed title name and was told that he had satisfied all the requirements and had been fully inducted into the Emume Inyi Traditional Title Society.
Today there is a new concrete installation platform built
by Emume Inyi Traditional Title Society in the general
area of Nkwo Nta.
Therefore continuing the Title installation near the spot
where all the ancient Title installation took place.
The new Emume Inyi Title holder would get up from the okpuru installation stool and leap about the market for the joy of having become a Title holder. It was a special graceful leaping gesture called IBU AMASA, which he would have practised at home. The ibu amasa would end up at the large dancing arena where the drummers and music makers had deployed awaiting his arrival. The new Title holder would dance solo with huge continuous applause. He would seat on his okpuru installation stool when tired before others could dance to the music. The ikpa music was reserved for Emume rites and ceremonies.
Most Inyi diaspora would return home to celebrate Ajala and Abia feasts without returning for Christmas. Most people in the crowded Nkwo Abia market would dance Abia music a great deal. drink excessive amount of wine and have wet abacha, coconuts, okpa ntucha and other fast foods to carryon.
The new Title holder may dance and perform amasa as many times as he had the strength but he must be careful not to fall. His buttocks must not touch the ground at Nkwo market on his installation day.
At the close of the installation day, the feast continued in all Inyi towns for the next three days.
Benefits of Emume Inyi Title Holders
The major consideration Emume Inyi Title was the prestige and honuor of being a distinguished Title holder. But there was also a fair amount of material privileges. The new Emume Title holder begins to get his due share of all the tributes given to the Emume Traditional Society by all the initiates after him. But he also got quite a bit from the general society as the appropriate occasions occurred.
When a tray of kola nuts is presented, the Titled men in the gathering are given one kola nut each to break as they should not eat kola nut broken by anybody else. This is called IHU OJI. But after breaking he will take a portion and returns the rest to be shared. Along with the kola nut, a Title holder is given some money as a tribute to break the kola nut. The amount is determined by the giver, as there is no fixed amount for the tribute.
The Emume Title holder played the central role in a group going for igbankwu of a bride or the burial rites of a man. An Emume Title holder performed all the ima okuko eze enu, the ngbuwe ji, the killing of the funeral goat and a number of other such functions, such as final funeral (okwukwa mgbasa) of the dead. From these he got chickens, many yams and a large part of the goat reserved by tradition as funeral tributes to him.
The Emume Title holder must be the first person to attempt pushing up fallen yam frames “Osisi Oba ji” for any farmer, before others actually push them up and rebuild them. For that simple symbolic act, the Emume Title holder took a big portion of the yams.
They are often invited to panels to adjudicate many cases and or to settle ugwo enwe or ngo nwanyi (the portion of the bridal expenses to be refunded when marriage breaks down early). In all such cases, both parties make a contribution for the adjudication panel, of which the Emume title holder would choose a portion of the tribute called OTUGHUGO before sharing what is left of the tribute with the other members of the panel
Obviously the longer a Titled holder lives, the more respect and tributes he can amass.
When a tray of kola nuts is presented, the Titled men in the gathering are given one kola nut each to break as they should not eat kola nut broken by anybody else. This is called IHU OJI. But after breaking he will take a portion and returns the rest to be shared. Along with the kola nut, a Title holder is given some money as a tribute to break the kola nut. The amount is determined by the giver, as there is no fixed amount for the tribute.
The Emume Title holder played the central role in a group going for igbankwu of a bride or the burial rites of a man. An Emume Title holder performed all the ima okuko eze enu, the ngbuwe ji, the killing of the funeral goat and a number of other such functions, such as final funeral (okwukwa mgbasa) of the dead. From these he got chickens, many yams and a large part of the goat reserved by tradition as funeral tributes to him.
The Emume Title holder must be the first person to attempt pushing up fallen yam frames “Osisi Oba ji” for any farmer, before others actually push them up and rebuild them. For that simple symbolic act, the Emume Title holder took a big portion of the yams.
They are often invited to panels to adjudicate many cases and or to settle ugwo enwe or ngo nwanyi (the portion of the bridal expenses to be refunded when marriage breaks down early). In all such cases, both parties make a contribution for the adjudication panel, of which the Emume title holder would choose a portion of the tribute called OTUGHUGO before sharing what is left of the tribute with the other members of the panel
Obviously the longer a Titled holder lives, the more respect and tributes he can amass.
Oji River Local Government Area, Enugu State, Nigeria
News Highlights....
|
Inyi News and Events |
Inyi Culture and highlights
Inyi people are governed by definite rules of conduct from cradle to grave. The discipline infused by these rules of conduct, are a mirror of its rich culture and Heritage. Producing a uniformity, which others see and admired in Inyi people.
Its customary laws and customs were definite, detailed, and covered by aspect of Inyi life; so that, by their existence, they attested to the antiquity of Inyi town. As it must have taken centuries of usage, and trial and error, before they could have become so generally accepted, and enforced, as law, among the people of Inyi.
There is a strong tie in religious observations, trade, marriages, Birth and Death. In each community there are associations of age grades; Social groups, Town Unions, Native councils and Traditional Rulers (Ndi Igwe, Nze na Ozo), poor and rich citizens interact with one another in war or in peace. The social organization developed in the form of an extended family to a kind of village government. All participate in community affairs, in decision-making and all development efforts, Based on the background shared, the Art, Food, Dialect and Cultural ways of life are also shared and frequently the same.
Its customary laws and customs were definite, detailed, and covered by aspect of Inyi life; so that, by their existence, they attested to the antiquity of Inyi town. As it must have taken centuries of usage, and trial and error, before they could have become so generally accepted, and enforced, as law, among the people of Inyi.
There is a strong tie in religious observations, trade, marriages, Birth and Death. In each community there are associations of age grades; Social groups, Town Unions, Native councils and Traditional Rulers (Ndi Igwe, Nze na Ozo), poor and rich citizens interact with one another in war or in peace. The social organization developed in the form of an extended family to a kind of village government. All participate in community affairs, in decision-making and all development efforts, Based on the background shared, the Art, Food, Dialect and Cultural ways of life are also shared and frequently the same.
Old Emume Title (Ozo Inyi)
Inyi Nwa-Ocho Ucho.........................
Current Ozo Inyi Title
As Christianity took root in Inyi, and most indigenous people believing in God, things had to be changed and modified with the Emume Inyi Title Society. In order that Christians could take the Emume Inyi Title and join their noble Society, all the parts of their processes connected with idols, was abolish.
Leading to a reformed process and new name for the society as EMUME UDO NA IFUNAYA or OZO UDO NA IFUNAYA (Ozo for Peace and Love), the modifications are as followed: -
The Society adopted distinctive attire for its members
but the Chairman tailored his own attire of the same
fabric in a different traditional fashion to them.
The format for giving notice of intention to take the
Title was abandoned. Instead, the aspirant only provides
drinks for Emume Title holders to escort him on a
procession at Nkwo Inyi on any ordinary Nkwo day several
months before his investiture.
There are currently three initiation stages: -
(a) At the first initiation stage, the initiate (okuku) feasts only the Emume Inyi Title holders in his town and he gives them tributes, as a price for them to recommend him to the Emume Inyi Traditional Title Society of Inyi town.
(b) All Emume Inyi Traditional Title holders of Inyi town participate in the second initiation stage, during which their colleagues in the village of the initiate recommend the initiate to them. The tributes of the second stage are shared by all title holders.
(c) All Emume Inyi Traditional Title holders participate in the third initiation stage and all umuokpu of Inyi are also invited. In this major and final initiation stage, feasting of the Emume Title holders and of umuokpu is on a more lavish scale and the tribute to the Emume Inyi Title Society is the most expensive.
Some traditional items of tribute like baskets of cocoyams, some elements of ikpukpo ji with numerous yams of varying sizes and their like, are now abandoned.
The Emume Inyi Title format be retained whereby the initiate gets the final Title only after completing all the initiation stages and he gets no sub-title for completing any initiation stage.
Certain elements of the ceremony like the ikpa traditional drum of Emume was no longer available, the okpuru investiture stool and the following of uzo Emume (Emume trail) to Nkwo Abia were no longer relevant and had to be abandoned. Instead, all Emume Inyi Title holders should wait at ABOIKATA for the initiate, escorted by Emume Title holders in his town to join them. From there, all the Emume Inyi Title holders would dance to igba traditional drum in a procession to Nkwo Abia with the initiate.
His Lordship, the Bishop of Enugu approved the reformed Emume Inyi Traditional Title. Ordering that Catholics taking the Title should attend Holy Mass where the Rev. Father should bless their investiture cap before the final investiture on Nkwo Abia day.
Indeed, The Holy Mass, its sacrament and the blessing of the investiture cap, commend the initiate to God Almighty, to adopt, strengthen, empower and protect him from then for life. This replaces most fittingly, the sacrifices our forefathers made to their gods at the idols for the same purpose to adopt, strengthen, empower and protect the initiate (okuku) from then for life.
Leading to a reformed process and new name for the society as EMUME UDO NA IFUNAYA or OZO UDO NA IFUNAYA (Ozo for Peace and Love), the modifications are as followed: -
The Society adopted distinctive attire for its members
but the Chairman tailored his own attire of the same
fabric in a different traditional fashion to them.
The format for giving notice of intention to take the
Title was abandoned. Instead, the aspirant only provides
drinks for Emume Title holders to escort him on a
procession at Nkwo Inyi on any ordinary Nkwo day several
months before his investiture.
There are currently three initiation stages: -
(a) At the first initiation stage, the initiate (okuku) feasts only the Emume Inyi Title holders in his town and he gives them tributes, as a price for them to recommend him to the Emume Inyi Traditional Title Society of Inyi town.
(b) All Emume Inyi Traditional Title holders of Inyi town participate in the second initiation stage, during which their colleagues in the village of the initiate recommend the initiate to them. The tributes of the second stage are shared by all title holders.
(c) All Emume Inyi Traditional Title holders participate in the third initiation stage and all umuokpu of Inyi are also invited. In this major and final initiation stage, feasting of the Emume Title holders and of umuokpu is on a more lavish scale and the tribute to the Emume Inyi Title Society is the most expensive.
Some traditional items of tribute like baskets of cocoyams, some elements of ikpukpo ji with numerous yams of varying sizes and their like, are now abandoned.
The Emume Inyi Title format be retained whereby the initiate gets the final Title only after completing all the initiation stages and he gets no sub-title for completing any initiation stage.
Certain elements of the ceremony like the ikpa traditional drum of Emume was no longer available, the okpuru investiture stool and the following of uzo Emume (Emume trail) to Nkwo Abia were no longer relevant and had to be abandoned. Instead, all Emume Inyi Title holders should wait at ABOIKATA for the initiate, escorted by Emume Title holders in his town to join them. From there, all the Emume Inyi Title holders would dance to igba traditional drum in a procession to Nkwo Abia with the initiate.
His Lordship, the Bishop of Enugu approved the reformed Emume Inyi Traditional Title. Ordering that Catholics taking the Title should attend Holy Mass where the Rev. Father should bless their investiture cap before the final investiture on Nkwo Abia day.
Indeed, The Holy Mass, its sacrament and the blessing of the investiture cap, commend the initiate to God Almighty, to adopt, strengthen, empower and protect him from then for life. This replaces most fittingly, the sacrifices our forefathers made to their gods at the idols for the same purpose to adopt, strengthen, empower and protect the initiate (okuku) from then for life.
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