EMUME IRI JI IN ABBA

The New Yam Festival, known as "Emume Iri Ji" in Abba and throughout Igbo land, is a distinguished cultural celebration that signifies the commencement of the yam harvest. The yam is revered as the king of all crops.

The festival is conducted to express gratitude to CHI-UKWU Okike and the ancestors who assisted their descendants in clearing the farms, burning, tilling, planting, staking yams, and ultimately blessed their efforts resulting in a fruitful and bountiful harvest. This annual festival also celebrates Ahiajọku, the Igbo deity of farming, fertility, and prosperity.

In Abba, the festival is preceded by a period known as Ekeremgba, which occurs in July for a duration of Izu abụo. This is followed by ibupụta ọkpọshi and the commencement of Ekeremgba Durunnihe Umudurunna, culminating after 15 days. Then comes emume arụrụ ọka in which wives cook akịdị and ọka for the families and symbolically place on ọkpọshi to feed the ancestors. Two weeks after emume arụrụ ọka, comes igbu Nkwọ in which cocks and goats are sacrificed to the ancestors and gods and the rest cooked for family and friends consumption.

It is noteworthy that prior to the commencement of Ekeremgba, Ndi Oji ọfọ in Abba go round to give a trado-cultural order, declaring the period before emume iri ji as a solemn peaceful period that nobody in Abba should fight, cause his brother to bleed, kill, maim, steal, invite any government enforcement agent, etc; the contravention attracts sanctions of one goat. Marriages and burials are also forbidden during this period.

Before 8 days to Abba emume iri ji festival proper, Ndi Nze niile and Ndi Eze who are Ndi Nze celebrate the new yam festival individually in their homes and collectively as Ndi Nze. Abba emume iri ji day commences with canon shots at the villages in seniority sequence, namely- Umuọkwara, Umudurunna, Ekitiafor, and Ogwuaga Abba very early in the morning. Also, very early in the morning, Ndi Oji Ọfọ move to sacrifice to CHI-UKWU Okike, ancestors and Ahiajoku yams, goats, and cocks in thanks.

Then comes the time of celebration on that day, the ishi diọkwara or traditional ruler as the case may be arrives with Ndị Nze and his chiefs to the venue. This is normally marked with so many canon shots.

The ishi diọkwara and holder of Ọfọ Abba (As it was before the coming of the white man) move on to present Kolanut to Ndi Abba in accordance to the seniority in the village that makes up Abba namely- Umuọkwara, Umudurunna, Ekitiafor and Ogwuaga. With imposition of the paramount rulership by the white man, the above role by ishi diọkwara is played by the traditional ruler of Abba as it was and traditional rulers of the four autonomous communities as it is today.

After this, Onye Eze agọọ ọji and tụọ mmayi, thanking CHI-UKWU Okike for the harvest, life and fertility of his people in all the areas of their human endeavour. This is followed by onye Eze going to his barn in company of Ndi Nze and his Chiefs to bring out some yams, which are displayed, symbolically marking the harvest.

After bringing the yam, he makes some proclamations before sitting down for ịwa ji which is the high point of the celebration. As the Eze cuts the roasted yam with thanks and blessings, marking the beginning for every Abba man to now go home to harvest and eat new yam. This high point is accompanied with not less than 21 canon shots.

Then comes the turn of villages ishi diọkwara according to seniority, Ndi Nze, Chiefs, and other dignitaries to cut yam before its distributions to everyone at the venue with ụgbaka and palm oil.

During these celebrations, men wear plain George with white top that have insignia of Abba Nwaụrụọgụ and ordinary Okpu nwagọrọ on their head, while the girls also put on plain George and white T-shirts that has Abba Nwaụrụọgụ insignia on it. For the women, they wear uniforms of their dance groups or villages to colour the occasion.

Traditional dance groups like agbasa ekuru nwa, Nwokorogbo, Ọkọnkọ, Ekpeke and masquerades that includes Agaba, Ojiọnu, Ụlaga, etc display artistry and spirituality that the occasion represents in the Igbo culture. Those in attendance are fed majorly with Ji ahụrụ n'ọkụ, ji mmiri ọkụ, ụtara ji and all sorts of drinks for merry making.

The end of the ceremony is marked with lots of canon shots and prayers for CHİ-UKWU Okike's guidance and protection with everybody looking forward till next year. This is indeed part of the identity of the Abba man and Ndị Igbo in general which is celebrated by all the towns in Igbo land.

Finally, it must be noted that starting from the date Ekeremgba is brought out at Umulọlọ Umuọkwara Abba to ibukpu ya and ibupụta Ekeremgba na Egoo Durunnihe Umudurunna, ibupụta ọkpọshi, ime arụrụ ọka, igbu Nkwọ brings Emume iri ji across Igbo land to August.

However, some towns in Igbo land vary this date of their celebration due to convenience.

Emume iri ji must be encouraged and not thrown away on the altar of so-called western education, exposure and religious belief which has brainwashed us for centuries.

"If you do not say I am, nobody will say you are." Indeed, our culture is our identity.

Unu anwụchule.

*Nze Dr C.K.C Anyanjo-Ewuzie* *Nkunyiriuguru Abba* *Onye Ishi Nze na Ozo*