“Oso-Ozu” festival is the mother of all festivals in the annals of Ozu. It is one festival that instructs the unity of the people in all significations. This festival brings together all the divergent units of the land; the youths, men and women, and all the respective Kindreds. It is in this festival that all the Kindreds proves their cultural mettle in the social agenda of Ozu nation. There is no Kindred major or minor, which has nothing to offer in determining the sagacity of this culture. From Ama-Etiti to Nde-Uka, Oso festival speaks more audibly in the social psyche of every native of the land.
Like stated earlier, it is in ‘Oso’ festival that there is no boundaries in Ozu nation. Both divides participate in this cultural project in one spirit, emotions, zeal and enthusiasm. The youths who fancies this event devotes their utmost to ensure its survival and success. Every year marks a new era in the zest surrounding this festival. Whilst “Umu-Nde-Uka” kick starts the arrangement by the “Akpatakpa” rally whose influence precedes the ‘Oso-race’, “Umu-Nde-a--Nkwo” and “Nde-Ottai” dances to their ancestral squares in full riot gear. “Umu-Ebem-Iyi” would festoon the “Okerenkwa drum” making it available to “Ebele-square” and drumbeat the set to give the event a lyrical cover. ‘Nkwo-Mkpu’ in their role would be busy echoing the “Ikoro-Uku” at the event’s ground thus using the language of the “Ikoro” to laud the heroic achievements of our forefathers and also registering signature tunes to celebrate the heroism of our sons and daughters in various fields of human endeavours. ‘Amaelu’ people on the other side would be busy preparing the charm for the purification of the ‘Oso’ warriors as they reach the sacred chambers of “Onyerubi” history and the cradle of Abam’s existence.
This festival is indeed a unifier!
One of the best historic moments of the ‘Oso’ festival is the “Oso” itself. This is a gathering of the
ebullient youths of the land who dresses like warriors to echo the bravery of our ancestors. Once
“Akpatakpa” goes round the village heralding the appearance of “Oso”, the youths whose gathering point is at
“Obi-Nde-Okorukwu” where the most auspicious identities of the “Oso” festival is kept receives the blessing
of the gods as the chief priest or the administrator of the shrine anoints the trail with the invocation of
success and safety of the adventure. He also does this by rubbing the “Nzu” (Traditional white chalk), on
the bodies of the youths of “Umu-Nde-Okorukwu” starting with the lead warrior known as (Ibusa-Uzo-Oso) who
bears the totemic metal gong “Ogele-Oso” and the bearer of “Opia-Oso” (The sacred metal object designed like
a sword). Others would so be anointed in turns until the last youth is painted with the chalk. Those who did
not turn up earlier at the sacred “Okorukwu-Obia” chambers for the anointing would still rush to the shrine
to identify with the “Nzu” and hasten to meet up with the trail assuming “Oso-Ozu” had already embarked.
“Oso-Ozu” is a strenuous masculine exercise meant for strong and agile youths. It is not an exercise for the weak. It is an agility race that involves the youths led by “Umu-Nde-Okorukwu” to run round the entire map of Ozu non-stop. It starts at “Obi Nde-Okorukwu” with the lead warrior carrying the “Ogele-Oso” been adequately instructed by the “Obi” administrator or the chief priest to act circumspectly as to ensure the success of “Oso-Ozu” at the given season in the year. This exercise, as said earlier, does not go without due preparations. Incantations are made, and the youths daubed with the local white chalk “Nzu” which is said to be adequately initiated to the realm of the ancestors before the commencement of the exercise. The “Ibusa-Uzo-Oso” doubling as the lead warrior and the bearer of the “Ogele-Oso” after this preparation exercise lifts the metal insignia in a frenzy momentum as having been handed over to the gods for guidance. He would be ensconced and surrounded by the other band of ebullient youths particularly the bearer of the “Oso” sword of honour (Opia-Oso) who is closely attached to the lead warrior as an attaché.
The bearer of “Ogele-Oso” is not expected to utter any word or open his mouth as he carries palm frond (Omu) in his mouth to deter him from uttering a word while on the adventure. “Oso-Ozu” is said to be an adventure because it is a bold undertaking with an associated risks in which dangers are likely to be encountered. Yes! It is a daring feat which is staked upon unforeseen events such as massive injuries and in most cases some weaklings may miss their way if such one was not closely glued to the front warriors who are elderly, experienced and more egalitarian.
It is the function of the “Opia-Oso” bearer and of course his other closer allies who are also of “Okorukwu-Obia” stock, to be constantly shouting the emblematic war oxytone “Gbua-ria-o” and the rest crowed would echo in unison “Ho!!!!!” This sound is a cultural energizer which reminds the youths of the heroism of our fathers whose most crucial emblem was the act of war. The Abam man is noted for this. Our forefathers were warriors who fought wars in various places and came home with massive victory that enhanced their pride.
This shout of “Gbua-ria/Ho!!!” remains the only sound which is used throughout the race. The able bodied young men in this adventure are collectively dressed in casual attires especially the ones that could enable them to run rather briskly without impediments. Usually it is a feat that is observed naked on the top. Once “Akpatakpa drum” has rolled, the “Oso” takes up immediately. It begins from “Obi-Nde-Okorukwu” down to “Akwu-Kamalu” (The abode of Okweji or Ihuokwe deity), up again through “Nde-a-Nkwo” ancestral compound (Nde-a--Awa) where their ancestral deity “Imo Ohuma” is said to reside. From here, “Oso-Ozu” runs through to “Ogo-Nde-Uka” the traditional square of “Umu-Uka-Kindred” journeying through to “Afia-Ozu” (Afor Market square) and then heads to “Ebele-Ozu” where “Oso” is greeted with cheers of honour and approbation with the release of “Ukurutum” (earth-gun) by mostly the Age Grade of the season who is celebrating “Oso” festival. From this spot, “Oso” continues to “Ogo-Ama-Etiti” amidst rousing cheers and off they head to ‘Amangwu’, branching off to “Iyi-Amangwu” the traditional abode of “Ngwu deity”. It is at this point that “Oso-Ozu” goes into “Ketunke” forests, “Umupia”, and “Awalu Nnam-Oma-Ofia” respectively. From here too, “Oso-Ozu” would join the forests of “Awalu-Ihuzo” heading to “Mkpo-Orua” and moving with vigour to “Aka-Ohia” forest through “Oba-Kpurukpuru” and bursting at Achichi-Amaeke present day Abam High School site and would speedily cross the road heading to “Nnefe” forest through “Ama-Izu” and would be greeted with glee by the “Ama-Izu” people.
Through “Nnefe” forest, “Oso-Ozu” would head to Nde Ememe village. The people of Nde-Ememe would cheerfully greet “Oso-Ozu” then the race continued to “Amaelu” clan where the people of “Amaelu” who have been eagerly waiting for “Oso-Ozu” to arrive traditionally baptizes all the warriors with the concoction they have prepared which must be observed. This concoction over the years have been believed to contain some ‘itching leaves’ that usually discomfits the youths and so at this point the warriors scatters abroad in the “Amaelu” forests to avoid getting in contact with the concoction. This point is a climax because here, “Oso-Ozu” pauses awhile at “Obi-Amaelu” with the chiefs of the clan making some oblations to the ancestors in obeisance to the prowess of the ancestors of “Onyerubi” land and praying to the gods to guide “Oso” in peace.
It is at this point that “Oso” enters its most intractable phase because the “Amaelu” routes joining the traditional “Uzo-Oso” that is found within the route to “Oba-Nde-Uka-Nsi” usually is a terraced zone dotted with several hills and valleys. This is where novices to the adventure is said to miss their tracks if not connected to the frontline warriors. The next stop is at “Obi-Nde-a-Nkwo” where the “Umu-Nde-a-Nkwo” as well as “Nde-Ottai” and their chiefs would receive “Oso-Ozu” with unimaginable enthusiasm. After a jiffy reception at this post, “Oso-Ozu” from “Obi-Nde-a-Nkwo” then proceeds with pump and pageantry to “Ebele-Ozu” where the warriors are greeted with a hilarious ovation by the waiting crowd of spectators. The warriors would gallantly bump into “Ebele” square with the loud shout of “Gbua-ria/Ho” repeatedly to mark a successful “Oso” year. At the northern peak of the “Ebele” would be the repeated echo of “Ikoro-Uku” talking drum throwing a rhythm of nostalgic heroism to the brave youths who after greeting the crowd with a spectacular display moves down in frightening speed to “Idogo” stream where “Oso-Ozu” is said to end with all the youths that participated in the adventurous exercise wash up themselves after a strenuous endeavour.
There is a mystery associated to this “Idogo” stream. It is believed that whoever that participated in the “Oso” mission and is said to have had an injury of whatever magnitude gets himself automatically healed of that injury instantaneously. “Idogo” is the symbol of the “Ebem-Iyi” deity. It was a common law in the land back then, that the fishes of this stream are not killed or consumed. Such sacrilege when committed was punishable by either death by the deity or banishment by the land.
From Idogo the youths of “Nde-Okorukwu-Obia” would retire to their sacred ancestral chambers to surrender the “Ogele-Oso” and the “Opia-Oso” at their deitical headquarters with a warm reception by the entire people of the Kindred and their chiefs and elders. It was a common believe within “Okorukwu-Obia” circle and indeed the entire land that the success of an “Oso” season is attributed to the very man blessed and ordained by the gods to bear the “Ogele-Oso-Ozu” in that given year. To this end, the person that must bear the totem must be a person with pure hands and pure heart with impeccable character. Such virtues were said to be an advantage for the man whom the gods must favour to bear the insignia and to be the lead warrior of the year. As stated earlier, the act of bearing this metal object which is a symbol of the bravery of our fathers is the exclusive privilege or prerogative of “Nde-Okorukwu” Kindred. Such prerogative has been their inalienable right since the ancient days.
Whilst “Oso” would retire having gone to “Idogo” stream to wash up and dumping all the “Omu” that was all borne by the masculine youths who embarked on the trail, “Umudi-Ebem-Iyi” youths would at “Ebele-Ozu” be waiting eagerly with emotive preparedness around the “Okerenkwa-Nkwa” chambers at “Ebele” when one of the heroes of the moment whose father is believed to have succeeded in coming home with human head in those days of yore to bravely cut the palm fronds which was used in circling the “Okerenkwa” chambers thus marking the end of the festival; and they would all rush into the chambers and each would carry one of the “Okerenkwa” drum with lightning speed back to their ancestral headquarter at “Ebem-Iyi” near “Idogo” stream where they would pack the drums in sizes and shapes to await the next season.
As that would be going on, “Umu-Nde-a-Nkwo” and “Nde-Ottai” would then leave their ancestral headquarter behind "Ebele-Ozu” and danced out in colour with their youths, middle-aged men and their children all in dignified colours surrounding their Kindred Heads with “Iri-Aha” (war dance) and the shout of the popular shibboleth, “Gbua-ria/ho!-Anyi-ga-egbu-Umu-Mba-ria-o/hoooooo!” with such a repeated enthusiasm and euphoria. This chant is the popular chant of the festival as it is repeatedly echoed across the spectrum within the season. As both Kindreds dances in colour to “Ogo-Nde-Uka”, “Ottai” would separate from this assembly with their Kinship Head towards their ancestral “Obi” at “Amankwu” or “Nde-a-Dibia” depending on who was the clan head then.
Then the other half comprising of “Umu-Nde-a-Nkwo” would dance home with their Kindred Head amidst pomp and pageantry.
The final day of “Oso” festival was always very remarkable. The Age Grade celebrating the event always saw the moment as the peak of the mercies of the gods upon them. They are seen dancing around the community in great euphoria and ecstasy. “Oso” festival is an initiation to elder age-hood. It also becomes another rite of passage to the Age Grade that is on stage for the event in the given season. After the “Oso” rite, the Age Grade now becomes part of “Ndi-Ichina” of the community. You hear of “Ichina-Ozu” in the social and political structure of cultural Ozu nation. “Nde-Ichina”, are the elders of the land that ensures proper governance in terms of culture and tradition. They comprise men and women. While the men busy themselves on the overall affairs of the land, the women restrict themselves on the affairs of women for a stable society. In Ozu socio-cultural structure, the “Ichina” political column is fragmented to two different halves; “Ichina-Nde-Uka” and “Ichina-Ama-Etiti”. Even among the women, the fragmentation is also very prominent because, we have “Uke-Ekwe-Ama-Etiti” and “Uke-Ekwe-Nde-Uka” respectively. When it comes to “Oso-Ozu”, this political delineation is subsumed by the signature of our unity and commonness as a people.
PUBLIC NOTIFICATION OF THE OSO SEASON (IYE-IWU-OSO):
The “Oso” season is a sacred moment in the life and affairs of the larger Ozu community. Too many things are
brought into place in this period to distinguish or differentiate it from all other seasons. It is a moment
of collective responsibility in ensuring that the festival comes out clean in other to attract the blessings
of our ancestors who in their magnanimity and benevolence had initiated this mother of all festivals in the
land.
IWU-OSO is preceded by the clearing and weeding of “Ebele-Ozu” by the Age Grade that is celebrating the festival in the year. This clean-up campaign is usually held on the ‘Orie’ day that would give birth to the ‘Afor Market’ day that the official declaration would be made. Normally, ‘Iye-Iwu-Oso’ is a collective bargain by all the original Kindred’s that make up the ancient Ozu Kingdom. Over the time, this all-purpose meeting is held at “Ottai Kindred’s” ancestral abode at “Amankwu where this colourful event is conducted at “Obi-Nde-Ottai”, all the other native Kindred’s assembles for these preceding rituals to be conducted. During this period, oblations are made, praises and encomiums are diligently showered on the forefathers and their consent sought in other to pronounce and proclaim the next “Afor-Market” day as the authentic date and time of the forthcoming “Oso” event.
“Iye-Iwu-Oso” or the proclamation of the date for this event is preferentially the mother of the other events following this festival. Beginning from the declaration event and the festival proper, ‘Oso’ has been remarked as an amalgamator. ‘Oso’ fiesta is seen as a unifier because of its ability to galvanize the different peoples and kins together for the purpose of giving the event a special feature. On that day as stated earlier, the various Kindred’s, namely; Ottai (at whose domain the event is held), Nkwo-Mkpu, Uka Abam, Okweji (who is also known as Ihuokwe or Ejieji), Ubiom (who is also known as Ebem Iyi), Nsoma-Anyaji, and Amaelu are by tradition expected to all gather at the headquarters’ of Ottai Kindred although this may be dependent on the particular location the Kindred’s Chief is resident at the moment. Now that Chief Kalu Onwuka Oreh happens to be the Kindred head of Ottai ancient Kindred, “Iye-Iwu-Oso” event of 2024, took place at his abode in Amankwu section of the Kindred not ‘Nde-a-Dibia’ as the case were during Nnam Ebina’s reign. When these “transcendental heads” meet, the native law is that oblations would be made together; the gods of the land are by sequence called upon to come and drink and to pick their cola-nut by way of appreciating them. It has been said of old, that this moment is a very sacred moment in the processes of the ‘Oso-Ozu’ festival. At this point, all the various units combine their forces in a coefficient manner to register their solidarity in upholding the ‘Oso’ event which is the primordial legacy of our forefathers. They dance together to the rhythm of the mercurial “War- Dance” which happens to be the shibboleth of the ‘Oso’ event because the said event is in reminiscence of the warring agility of our forefathers and in celebration of the defeat of the notorious “Akwuma” who was terrorizing the land before he was defeated by the forces of Ottai and Nkwo-Mkpu in those days of yore. After that fellowship by the Kindred’s marking the acceptance of the date of the festival preferably the following ‘Afor-Uku’ day following the ‘Afor Nta’ of the declaration in the tradition of Ozu, the whole band, now marches in jubilee to Ebele-Ozu to be greeted by the waiting “Ichina-Ozu” and others at the ancient square.
Nothing of any sort is done in respect of this festival until this ritual of consultation with the ancestors and the “Ebele” deities and oracles are duly appeased by “Ichina-Ozu” who is the custodian of the culture and traditions of the land. This is also done in the presence of the various ‘Kindred Heads’ since they are the key stake holders in the festival. It is historically believed that it is the oracles or deities of the land in conjunction with the ancestors that reveals the date and time of the “Oso” festival. When the Kindred’s are certain that the gods of the land have been duly consulted and agreement of timeline reached, then the public would now be sure that the next Afor Market day is the date for the ‘Oso-Ozu’ event. Since the Kindred’s are principal stakeholders, much of the preparations after the declaration, starts with them in their various Kindred chambers. At “Ebele”, clean up of that sacred square is observed. The various sectional headquarters and “Obis” are cleaned up. The Age Grade that owns the event for the year would be properly intimated so that they too would commence their preparations to add verve and glamour to the festival. The Age Grade that is celebrating the event in the year is the one that is saddled with the responsibility of clearing the “Ebele” ancient square for the event.
This declaration about the “Oso” event is key to this festival. Until that is done, the generality of the people are left in suspense. Once the date is fixed, the atmosphere begins to put on a new look. A visit to the Kindred’s “Obis” and headquarters would attest to this gleeful moment. Clean-ups are made at the chambers and all the various totems associated with this event are anointed with the spirits of the moment as directed by the ancestors and the deities of the land. “Ebele” which seems to be the emblematic place galvanizing this festival would be given a special touch. The clean-up at “Ebele” would reveal the sacredness of the place. The section housing the “Ikoro-Uku” would be tidied up thus revealing the magnificence of that monumental paraphernalia. The sculptured head of “Okeke-Isi-Agbara-Ikoro” is by this clean up revealed at the upper chambers of “Ebele” square. From thence forward, that territory is demarcated with yellow palm-frond “Omu-Nkwu” to restrict sacrilegious entry or trespass.
“EWE OSO” OR THE LAST RAIN OF THE YEAR:
The last rain of the year in Ozu mythology is usually dedicated to ‘Oso’ festival. This dedication marks the
vitality of the ‘Oso’ event in the traditional life of the people of Ozu. It is believed that the rain
inundates the ‘Oso’ routes thus making the ‘Oso’ warriors to wend amidst these floods unharmed. This is
called “Ewe-Oso” in the local parlance. “Ewe” traditionally produces fecundity especially at the winter
period when it’s believed that the scarcity of rain produces drought and artificial famine. When the last
rain falls, ponds are filled up, swamps are flooded, and farm lands along the water lines are inundated thus
wetting the soil in an isolated perpetuity to enable late planters to have some air of relief and hope. This
period as it were, brings joy and gladness to the people. ‘Oso’ warriors enjoys this native freshness which
is a natures bequeath.
“Ewe-Oso” season radiates freshness and pleasantness especially to the natives who holds the belief that this last rain is a specific donation by “Chineke” (The supreme God) to the people to enable them to enjoy nature’s lasting sustenance for long period of time before the dry season would set in proper. It was a good sight to behold in those days to see the popular “Ketunke” and “Umupia” forests which forms the main routes and forests arteries that ‘Oso-Ozu’ warriors trod during the festival physically inundated with these late entry floods. The warriors welcome this physical freshness with dedicated enthusiasm as they valiantly run amidst this water logs with all the splashes and bubbles that characterizes the moment. They believe that these bubbles and splashes have a cooling effect on their bodies as the marathon race makes them to over sweat and to dehydrate profusely. The thirstiest of them sometimes lapped the water in a frenzy to quench their sizzled thirst whilst embarking on the excruciating trail. “Ewe-Oso” is a popular local configuration which reminds the people that the year and season is none the less drawing gradually to an end and that the ‘Oso’ season is at hand.
MAKING OFFICIAL PAYMENT AT THE COMMUNITY SQUARE BY THE OSO AGE GRADE (IKWU-UGWO-RA-OGO):
The Age Grade that would be responsible for the festival uses this period to fine-tune their processes in
ensuring that the season brings the best to the land. A period would then be fixed when the Age Grade would
gather at the community square to perform the last ritual which is called “Ikwu-Ugwo-Ra-Ogo”. This is very
significant. It is believed that every “Uke-Oso” or “Oso” Age Grade would embrace a particular developmental
project in the land which they must finish before their final “Oso” outing which is at an interval of four
years. On this day of “Ikwu-Ugwo-Ra-Ogo” which is principal to this festival, every member of the Age Grade
is expected to appear at the community square with the agreed sum which the Age Grade levied herself to help
facilitate the said project which they have embraced to deliver to the community. Usually, Age Grades comes
up with specific uniforms to greet the day. This attire is adorned by their male and female folks. The
community square is agog with different costumes, as the various authorities of the land are conspicuously
arraigned in beautiful sets to witness this mother of all other events. Cultural troupes are packaged to
grace the day. Foods in assorted dimensions are arranged. Contracts are given to various earth-gun shooters
(Ukurutum) by the Age Grade to impress the spirits and to stimulate the mortals.
“Ichina-Ozu”, “Uke-Ra-Abuo-Chi-Ogo”, “Inyom-Ozu”, “Umurima-Ozu” and other customized interest groups are duly seated at the community square to witness this great event to which the Age Grade onboard displays an unprecedented colourful outing by their dances and their attires. Special dishes are made especially such that demonstrates our cultural and traditional cuisine in the like of “Ofo-Ahu” (melon cake soup). This is the most recognized traditional soup in the pristine of ‘Ozu culture’ and is served in every social and cultural event anchored in the land. Once “Iwu-Oso” is published, the entire community becomes expectant.