Odo, unlike Mmanwu masquerade is not popular in Igboland, neither does it appeal to many people. This is because of the belief that Odo masquerade is harmful and dangerous. For instance, only two communities – Neke-Oghe and Okpogho, out of over 20 communities in Ezeagu Local Government Area of Enugu State, celebrate Odo festival. The case of Udi is however much higher, with Eke, Ebe, Ukana, Abor, Ukpatu, Umulumgbe and Amofia Affa, among communities in the local government where Odo masquerade is celebrated. But like Mmanwu, Odo comes from the spirit world.
Neke’s involvement in Odo masquerade is not out of choice but out of circumstance. The community saw the existence of Odo among her people as the only option left for its continued survival in an unfriendly environment she found herself.
Ndu, O. K, in an extract from the book, “Oghe Peoples And Culture,” credited Aji-Nwa-Enene, as the one who brought Odo masquerade to Neke Community. This, he explained, was to prevent the community from going into extinction. Quoting Ezechi, J. (2021:143), in “Masquerade And Contemporary Realities,” Ndu noted that “…When the citizens of Enugwu Neke saw that trouble was a-foot…they began the Odo to protect themselves. They believed that the Odo could protect them from being defeated by the enemy at war. They also believed that anybody who procured a poisonous charm to kill another, or put him in a condition worse than death, could not come into their town with it.
“According to their belief, Odo would kill the person and render his charm ineffective. Also if their townsman procured a charm to harm another, they believe that Odo would render his charm impotent.”
Neke had fought many inter-tribal wars, notably among them were her wars with Owa and Nsude. These wars, like every other war, had consequences on her population. The coming of Odo was believed was what saved the community from going into extinction.
Apart from these wars, the community was invaded at will, by slave merchants. Some people, in a bid to escape such invasions and save their lives, migrated to places where they felt they would be more secured and protected. Today, it is believed that Neke-Uno, in Enugu East Local Government, and Neke-Agu in Isiuzo Local Government, both in Enugu State, are migrants from Neke-Oghe. Incidentally, both communities celebrate Odo festival.
Odo appears once every two years, unlike Mmanwu that is annually; it however stays longer period, a minimum of six months. In Neke, Odo appears in the last week of November of ‘Odo year’ and departs to the spirit world in June or July the following year.
The glamour is in Odo itself, notwithstanding the myth associated with it, particularly the ‘Agba Odo,’ which is said have resulted in many deaths.
Odo is exclusively a male affair; women and uninitiated males are not allowed to participate, except in the festivals.
The ‘nnata-Odo’ (returning of Odo from the spirit world) in late November, is the beginning of Odo festival. This is celebrated with great merriments, associated with assorted food and drinks at ‘Oboli-Odo’, the venue for reception of Odo from its long journey, which took it two years to complete.
Odo, on arrival is adorned with charms and amulets. It must not be seen at this stage by women and uninitiated, until it goes into 12 days seclusion at Ahobunagu shrine.
Series of festivals are lined up for the six months or so Odo is to stay with the people. These festivals are opportunities for the people to witness the spectacular performances of the Odo masquerade.
Between the last week of December and first week of January, is the Mbazi-Ede festival. Mgba-Odo festival is celebrated in March, while Ibo-Ife is around April. This is an opportunity for the Umu-Ada, married women, in-laws, friends and well-wishers, to present gifts to Odo, to show appreciation for its protection against harm. The Ifhejioku festival is observed in June or July, after which, the Odo year runs its full circle.
Odo comes in difference forms, and bears different names such as Eze Odo, (the king of Odo), Abamaba, Ikebinagu, Nwa-bunu, Apashi-uko, Okpolo Odo Anu-mpi, Nwarija, etc.
The negative image of Odo masquerade is ‘Agba-Odo’, which according to Ndu, is invoked during serious wars. He traced the use of ‘Agba-Odo’ to an attempted invasion of Neke Community by Iwollo, also another Oghe Community. Though the invaders were repelled through the help of ‘Egbo line,’ which enveloped them with darkness, but in a bid to achieve their desire, the invaders invited 21 great dibia and their assistants from Ibibio in the present Akwa Ibom State, who prepared for them ‘Ite-Akporo’ (an empty pot). The pot which contained numerous herbs, roots, leaves, animals, among others, was cooked for 12 days without water, and directed its dreadful action at Neke. The clients were told that after the 12 days, beautiful damsels would appear at the targeted community, and they would be subdued, captured and sold, which had been the initial plan.
But while the process was going on, Odo spirit ordered its chief priest, Atama-Na-Ago-Odo-Nri, to perform a certain sacrifice with Agama lizard (oke-egbe-gbe-Ngwele), and a day-old chick (uvulu-okuku), at the great Ajalli-Nwa-Ugo River bank. At the same time, seven naked male virgins went into seclusion in Ogba-Apashi-uko-Odo, without food, except some prescribed fruits and leaves, for seven days.
Ndu, in his narration, said the seven virgins “continually chanted the Odo slogans of power, and invoked some Odo allied spirits, powers and correspondences like; Ajalli-Nwa-Ugo; Mkpume-Ayili-Obala; Omelu-Nwa-Egbe; Mkpu-Komo-Oko; Isigwu-Neke; Ngene-Neke; Iche-Nwa-Oma-Obala; Anyi-Nwa-Oma-Obala; Anyim-Agana; Anim-Agana; Ogwum-Agana; Mkpume-Oghumi, etc.
“On the last day of the Ite-Akporo, the Okpo-Oloo spirit rose from the great Ajalli-Nwa-Ugo River bank with a loud noise, accompanied with lightning that struck a tall palm tree nearby, and with the palm tree, broke the Ebete, smashed the Ite-Akporo, killed the team leader and some assistants. The Ite-Akporo ended.
“The survivors could not return to Ibibioland, but settled in different parts of Iwollo…”
He explained that it was a virgin who volunteered to risk his life in order to save his community from the invaders, that turned to ‘Agba’, in form of a human size bird, on the 12th day. It flew across the targeted area, and the enemies who saw it died within three days.
But with passage of time, ‘Agba-Odo became an instrument for personal vendetta, victimisation and oppression against perceived enemies. Agba-Odo began to appear in various forms shapes, like goats, rams, squirrels, monkeys, eggs, kola nuts or clothed cocks and hens, to torment perceived enemies, and whoever sees any of these animals or object, may not survive the next day.
But Ndu blamed this on the abuse by other Oghe communities that were initiated into Odo masquerade cult. “They were careless, especially with the use and management of the formidable Agba-Odo spirit.
“Consequent upon their various misdeeds and careless use, the Agba-Odo became uncontrollable and started killing people anyhow, even at first sight,” he said.
Thus, pressure was brought to bear on Neke Community by other Oghe communities, to abolish Odo masquerade. This was heeded, but an old woman reportedly brought it back from firewood she fetched from the bush.
