By Etete
The Obon is an ancient, traditional secret society in the Efik land that people, who may wish, are initiated into. It is mystical and ritualistic and used by the Efiks in different ways. It was owned exclusively by the Efiks as the preparatory society which young persons were initiated into, although its secrets were not yet revealed to them (Editongo idem, mme akpa idem emi ebande ndito). Later, the secrets were sold to non-Efik communities.
Obon has a lot in common with the Ekpe society, and some of its rituals are embodied in Ekpe. Like the Ekpe society, a host of things, including signs, symbols, and rituals, are kept secret and hidden from the non-initiate. But unlike Ekpe, its membership does not extend to women.
The origin of the society is rather fascinating. According to the Efik myth, Obon was originally seen and owned by a woman, but it was wrested from her by men. It is said that because of the merriment in Obon, the husband of the woman who saw and possessed it swindled her, collected it from her, and gave it to the men. He, in turn, handed over the men society called Ekpa to the woman. Thus, Obon became an all-male affair; hence the saying Obon ekedi idem iban, which means Obon originally belonged to women.
When the men acquired and owned Obon, they injected charms and supernatural powers into its ceremonies and protocols. As a result, the Obon society today is not the same as it was when it was wrested from women. In the same vein, Ekpa, which originally belonged to men, did not also have the face, prestige, and mystical power that women have injected into it today.
Obon has its charms and supernatural powers (Mbiam), which are incorporated into the face of the masquerade. The charms are the main source of its prestige, power, and dreadfulness. They also prevent people from displaying the masquerade unnecessarily and freely, except for those who have been duly initiated.
There is Obon forest (Ikot Obon), where members often visit, and it is there that they fabricate the face of the masquerade before it is used. The society also has a dwelling (Ufok Obon) in which the members keep the face of the masquerade (Iso Idem), and which a non-initiate cannot enter. The most striking part of Obon is ingrained in the face of the masquerade, and within the face lies the core of its secrecy and power. If a senior member of the society dies, the face of Obon can be kept in his house, and while it is there, no other person can enter the house except a full initiate.
Obon may be displayed at different periods and used for different purposes. It is mostly displayed at night, and it is believed that any woman or non-initiate who sees it dies (Okut akpa). It is also displayed in the daytime, but in a different way. One of the occasions when Obon is displayed is at funerals– usually that of their members. But the most important traditional purpose of Obon is the peace, unity, and understanding it fosters in the community. In some Efik communities, such as Akpabuyo, where the influence and impact of Ekpe was not felt much because of the absence of the Ekpe shrine (Efe Ekpe), Obon performed some of the functions Ekpe performed in other communities.
Even in recent times, if any member of the community does not abide by laid-down regulations and societal expectations in discharging his communal obligation, Obon could be placed on his farm until he complies accordingly. Neither he nor any other person can enter the farm until he carries out the said obligation. Also, Obon can be used to a large extent to regulate certain activities that are detrimental to the community, as well as check or curtail the excesses of others.
Another essential role Obon plays in society is in settling disputes. It exercises this function by way of its injunctions (Iwuho Obon). It is also worth mentioning that in the past, when there was an outbreak of epidemics or contagious diseases like measles, Mbiam Obon, a branch of Obon, could be displayed in the community to stamp out the epidemic.
The Obon society, along with its masquerade, is phenomenal, and some people refer to it as a society infused with supernatural power (Mbre Odudu).
There are two main branches of Obon, namely Uyaha Obon and the other Ekpat Obon. When Uyaha is displayed, women, children, and non-initiates can join in the entertainment. Uyaha Obon has a masquerade similar to the Ekpe masquerade (Idem Ikwo) known as Ekpri Ekpe Obon. One of the differences between the two is that Idem Ikwo holds a staff (Esang) in its right hand while Ekpri Ekpe Obon holds a whip (Isim Ukpam). On the other hand, Ekpat Obon, unlike Uyaha, is displayed only at Night and cannot be seen by anyone except a full initiate.
Obon is displayed in different ways, all of which connote individual significance and meaning. There are different types and categories of the masquerade, namely:
Itiat Obon, Anawud Ekpe, Ifot Obon, Enyong Obon, Ufok Obon, Ekanem Obon, Iferi Obon, Okpokpo Obon, Nnuk Obon, Mbiam Obon, and Eku Obon
The instruments that are used during performance include Nsing Obon, Ibid, Ikpok Ikut, and Ekpri Ekomo. But the most important instrument that gives the music the right rhythm, feelings, and vibrations is the Nsing Obon.
There are no titles in the order of seniority, as is the practice in Ekpe society. However, there is a head of the society known as Obong Obon. He takes charge and supervises the activities of the society. Although every member has equal rights, status, and benefits, the Obong Obon enjoys certain privileges over others.
Obon initiates children but cannot allow them to see its face. Children undergo the preliminary initiation (Uyaha) because of their inability to understand and appreciate the secrecy in society and the stiff penalty awaiting anyone who divulges those secrets. At the age of twenty or above, a young person can undergo full initiation as well as see the face of Obon and be ready and capable of facing its wrath and consequences if he discloses any secret to a non-initiate.
The criticism against Ekpe has been levelled against Obon regarding the punishment meted out to a defaulting member. It is often said that for violating the laws of society, a father may deliver a harsh verdict against his son, without fear or favour, and without any show of mercy, and vice versa.
Add comment