Onikara Afikpo (Ehugbo)

An Essa Ehugbo spends a total of eighteen lunar years (an equivalent of sixteen western calendar years) on his way to attaining the respectable status of an Onikara. The Onikara is, therefore, an Essa Emeritus of at least seventy-five (75) years of age. Age is the ONLY qualification for being an Onikara Ehugbo.

Social, educational, economic, religious and political achievements in life have nothing to do with becoming an Onikara Ehugbo. Of course, Onikara is neither awarded nor conferred. One has just to attain the status by sheer age.

Men and women of the appropriate age become Onikara but Ehugbo ancestral practices did not give prominence to the women folk. Even now that Onikara Nwanyi (women) has come to the lime light she has no legal culture i.e. she hasn’t any specified mode of dressing as her male contemporary/age set. Presently, she has no ulubi Onikara nor any defined meeting arena.

However, the innovation of amorphous birthday celebrations which should be better described as “Olili Ndu” – thanksgiving for long life – is done for both men and women Onikara. Currently there are no laid down procedures for honouring the Onikara and/or Horii. Their children come up with whatever programmes they might consider befitting and can finance to show appreciation for their aged parents.

At the rate this craze is going, it is feared that the 2016 legislative year change of guards may metamorphous into a Super Omezue title to honour Onikara parents but short of the merry-go-round (Ogiga Ogo Ehugbo) and specified initiations thereto. Nde Nze Mmemme Onikara may emerge. So, let’s watch it and get properly focused.

The word Onikara may mean different things to different people. The following are varied interpretations:

1. Onu kari nka: The mouth that has lived to a grand old age.
2. Onuru karia: One who has heard (of the people’s way of life) more than the younger ones.
3. Onoru karia: One who has outlived his/her contemporaries.
4. Oniri karia: One who has given out more in community service and borne the brunt of that service as shown by the over-lapping red woven cap.

My candid opinion is that the last interpretation appears most appropriate. Like Ehugbo for Eha Igbo; Ahia Ekuku for Ahia Eke Ukwu; jokwa for juhukwa, etc., Onikara has replaced Oniri karia.

Obobo or Ikara Obobo is a more popular appellation for the Onikara. Most of the time he is so addressed with the attendant bow or bend for the Onikara to touch and bless the person. An average Obobo moves with his head high and dignified.

Another perspective of the Onikara Ehugbo is what he/she symbolizes in the society. An Onikara is looked upon as a link between the ancestors and the living. He/she is regarded as an embodiment of the people’s culture because he/she is in a position to interpret the stand of the immediate ancestors for the up-coming generation. He/she literarily communes with the ancestors. While the Eto Ehugbo rules the land (Eto n’achi ali) and the Essa Ehugbo owns the land (Essa nw’ali), the Onikara is the land i.e. Ali Ehugbo personified. It is for this reason that the Onikara used to not actively take part in kola nut and palm wine incantations and libations (ogo oji yaa igbasi oto). The Essa had that duty to perform. However, a shift from that custom is beginning to occur.

The Onikara’s official attire is unique and culturally reserved only for people of qualifying age. No exceptions are allowed by custom.

Interpretation of the ONnikara’s Costume (Legal Culture)

1. The over-lapping red wollen cap depicts a symbolic battered head with red blood (isi mee) flowing down to the neck region as a result of bloody encounters through life. Despite the bloody head, he is still alive.
2. The apparently over-sized jumper/gown from the shoulder to below the knee level now replaces the previous log-narrow towel (a na m) which used to hang over the shoulder to about the waist line (ukwu) used as handkerchief in warding off whatever liquid (sweet or blood) and or any disturbing insects. This also replaces the blanket (baragidi) he used to loosely cover himself across the shoulders to keep him warm.
3. The loin-cloth which must be well tied to the waist at the left hand side and reaching the ankle line (ukwughukwu okpa elu- okpuru okpa) is mandatory for any assembly at the Ulubi Onikara or Ogo Onikara and any other official outing of the Onikara. Any offender of this outfit has a penalty to pay on the spot. However, an Onikara may wear a pair of trousers in place of the loin-cloth provided it is outside the ulubi onikara or Obu Agabi Amamgballa during the ike/igu-aho assembly. The cloth so tied by a man (usually bare-bodied) is still a legal culture of Nwoke- Ehugbo during Omume, Isiji, Igba nnunu or any recognized male title taking ceremony.
4. The above-shoulder-high walking stick (usu Onikara) is, of course, the third leg of the aged men, mainly for official outings. However, the waist-high walking stick is permissible now for official and non-official outings.
5. Footwear: Any footwear to match is acceptable – usually a pair of sandals. While bedroom slippers are frowned at for official outings, going bare-foot for the strong is not an offence for the onikara.
6. Ekpa Onikara: Onikara’s shoulder bag/purse. For the Ehugbo people (Nd’Ehugbo), it is customary to put some money into the Onikara’s bag which forms part of his outing dress. The money is not given to him on his palm or dropped on the floor or ground but has to be slipped into the bag. This custom arose from the fact that an average Onikara was weak, bent with age and bore shaky hands (a sort of Parkinson’s disease). Possibly to avoid any embarrassment, the “optionally mandatory” money gifts had to be put straight into his shoulder bag/purse. At his leisure he would collect the takings. To date any money gift to the Onikara must be into his bag not into his hand.

Of course, an Onikara is not and should not be a beggar at all. No matter how rich he may be or how strong he might look, Ehugbo tradition and custom expects her indigenes, friends and well wishers to voluntarily show an appreciation of old age by “itiye ihe n’ekpa Onikara.” No amount of money is too small or too big to be slipped into the Onikara bag for his proverbial “snuff.”

CAUTION: The emergence of a few Onikara and Horii men wearing primarily yellow or any other colour than the Traditional Bright Red Onikara cap is a sign of very unfortunate indiscipline at that level.

The originators of such variegated colours appear ignorant of the significance of the red cap – a symbol of blood stained head resulting from the battle of life. Yellow colour (odo) signifies a different feat: head cutting (igbu isi). Its use is unique as it depicts an Ehugbo man’s accomplishment in courage and physical prowess.

Of course, the ‘odo’ powder is usually rubbed on the face of the celebrant while the accompanying eagle feather (ebuba ugo) is pinned on the appropriate cap and at the right angle – not to be carelessly worn.

In all humility, not every onikara “gburu isi” but every Onikara took part in the communal struggle in Ehugbo cultural history. So, there is a clear distinction between the two kinds of participation.

If any change must be made, it has to be a unanimous decision of Nd’ichie Ehugbo based on the cultural significance and symbolism of this piece of apparel in the peoples’ ancestral antecedents. Arbitrary decisions in such historic establishments are an unfortunate affront on a peoples’ cherished artifact. Change is imperative but it has to be made with serious caution.