KEBOLABOLA TRADITION AMONG YAKURR PEOPLE.
By Eteng Obono Okoi.
HRH Obol Sunday Obono Okoi, the Obol Lopon of Mkpani and Yanenwobol Ojilopon, Hope Okoi posed with some little maidens before the parade.
Kebolabola Leaders performing traditional rites at Lekotom on behalf the maidens
South Africa Zulu Reed Festival.
A SEARCH FOR WOMEN PARTICIPATION IN AN OBOL LOPON INSTALLATION PROCCESS AND KEBOLABOLA TRADITION AMONG YAKURR PEOPLE OF CROSS RIVER STATE,
Part of studies undergone during the traditional Installation of HRH Obol Sunday Obono Okoi, the Obol Lopon of Mkpani (27th November, 2011-18th February, 2012.
Kebolabola tradition is the initiation of young girls who served as maidens to take part in the installation process of an Obol Lopon among Yakurr people of Cross River State. The Kebolabola played a very significant role in the making of an Obol Lopon.
The founders of Yakurr customs and tradition were visionary enough to introduce the Kebolabola tradition to look into the issue of gender inequality that may arise in future over the installation process of an Obol Lopon.
In Nigeria society today, there have being complaints of inequality, sex discrimination, superiority, inferiority and differential syndrome between the male and female folks. These could be seen as men tend to see themselves as superior beings in the society thereby neglecting women in the scheme of things. That is, men tried to carve out low positions for women in all fields of life in the society. These may be the cause of the inclusion of women in the installation process of an Obol Lopon.
According to Eko Abam Onen the Onun Eko of Mkpani and the oldest traditional father in Yakurr who have spent about 70 years on the stool of Onun Eko said “the tradition of Kebolabola was a fertility one. Barren women who participated in the activities of Kebolabola often got pregnant at the end of it. Girls who were initiated into Kebolabola and refused to partake in its activities consequently suffered from barrenness”.
He asserts that, “this tradition is an ancient one. Traditionally, it is there where an Obol Lopon might choose a second wife from the beautiful maidens.
In those days the Kebolabola tradition was a prestigious event for women who participate in an installation process of an Obol Lopon. Those who forbid it were always referred to as the ugly ones. Girls who claimed to be beautiful were often asked if they have participated in Lekotom”. That is to say Kebolabola was the pride of beautiful girls in Yakurr traditional society.
PROCCESS OF INITIATION
The process of initiating young girls into Kebolabola appears to be “can you run?” Young girls runs away from it because of the nudism aspect of it. As a result of this, the 3 (three) first initiate women (leaders) who were the Yakpan to Obol Lopon decides to run after young girls to initiate them by a rubbed of a “Mystical Ekoo”. When once a young girl has been touched, she would be automatically initiated into Kebolabola. The new initiates shall in turn go out to initiate new ones. Then, the initiation continues. When an initiate refuses to partake in its activities or undergo spiritual blessing (Nfawa) by the Obol Lopon, the initiate shall consequently suffer for her action.
The tradition of Kebolabola runs within 6 (six) Yakurr men market days (Koke). On the day to mark the end of the event, all the maidens were directed to the Royalty Matriclan (Yose) for blessings by the Obol Lopon. Thereafter, there were grouped in a single line, according to their sizes. The Oblonbondem to the Obol Lopon led the group, followed by the 3 women, the Obol Lopon and wife, then the maidens.
The maidens dressed nude, rubbed Ekoo all over their body with bare-footed. Each of them holds a walking stick. They paraded to Lekotom. Lekotom was a plated stone where the three maidens leaders grinded an Ekoo on behalf of all the maidens. On the process, the Oblonbondem runs “Uso’otonakana’’ that is, he runs six times to the maidens, back to the women grinding the Ekoo. As soon as he finishes, the women automatically finished grinding the Ekoo.
They paraded round the major traditional play grounds that constituted the town with songs to match the hit of their sticks on the ground.
Kakalakaka’ kakalakaka
Kuweee!
Kakalakakala’ kakalakakala
Kuweee!
Oboleee! Legonkoi
Oboleee! Legonkoi
Asa’aniboadakaa’Obol
Adaa.ewi’emayitono
When they have paraded round all the traditional play grounds of the town, they returned to Obol Lopon Palace for (Nfawa) blessing by Obol Lopon. Then all the maidens departed.
The Kebolabola tradition among Yakurr people of Cross River State can be compared to the Zulu Reed Dance Festival in South Africa, though with slide differences in significance. The Zulu Reed Festival is one of the Zulu traditions. A customary ceremony to celebrate the young girl’s virginity. That is, only virgin maidens performed for the King’s eyes. The ceremony is performed in the regions populated by the Zulus for the king. The group of young maidens travelled long distance to attend the ceremony that take place at the Palace of the King and they might be chosen as the Royal Wife.
During the ceremony the maidens will dance, sing, chant and parade on the road to the Royal Palace and in front of the audience.
This event has attracted tourist around the world into the Zulu Kingdom to witness the historic Zulu Reed Dance Festival, thereby boosting the economy of Zulu land.
In Yakurr society, the tradition of Kebolabola has received series of criticisms based on nudism and called for a valve of this aspect of Yakurr tradition.
The question now is what would be the position of women on the traditional installation of an Obol Lopon? Or should the actors of the tradition modernize it to fit the growing Yakurr society to attract tourist far and near into the land in order to boost the economy of Yakurr and Cross River at large?
The society we found ourselves was planned and projected by our forefathers. Today is our time, what is your view on this issue that has continued to be a concern for some Yakurr people?
Simply click below the “comment portal” to drop your contribution on this issue.
HRH Obol Sunday Obono Okoi, the Obol Lopon of Mkpani and Yanenwobol Ojilopon, Hope Okoi posed with some little maidens before the parade.
Kebolabola Leaders performing traditional rites at Lekotom on behalf the maidens
South Africa Zulu Reed Festival. A SEARCH FOR WOMEN PARTICIPATION IN AN OBOL LOPON INSTALLATION PROCCESS AND KEBOLABOLA TRADITION AMONG YAKURR PEOPLE OF CROSS RIVER STATE,
Part of studies undergone during the traditional Installation of HRH Obol Sunday Obono Okoi, the Obol Lopon of Mkpani (27th November, 2011-18th February, 2012.
Kebolabola tradition is the initiation of young girls who served as maidens to take part in the installation process of an Obol Lopon among Yakurr people of Cross River State. The Kebolabola played a very significant role in the making of an Obol Lopon.
The founders of Yakurr customs and tradition were visionary enough to introduce the Kebolabola tradition to look into the issue of gender inequality that may arise in future over the installation process of an Obol Lopon.
In Nigeria society today, there have being complaints of inequality, sex discrimination, superiority, inferiority and differential syndrome between the male and female folks. These could be seen as men tend to see themselves as superior beings in the society thereby neglecting women in the scheme of things. That is, men tried to carve out low positions for women in all fields of life in the society. These may be the cause of the inclusion of women in the installation process of an Obol Lopon.
According to Eko Abam Onen the Onun Eko of Mkpani and the oldest traditional father in Yakurr who have spent about 70 years on the stool of Onun Eko said “the tradition of Kebolabola was a fertility one. Barren women who participated in the activities of Kebolabola often got pregnant at the end of it. Girls who were initiated into Kebolabola and refused to partake in its activities consequently suffered from barrenness”.
He asserts that, “this tradition is an ancient one. Traditionally, it is there where an Obol Lopon might choose a second wife from the beautiful maidens.
In those days the Kebolabola tradition was a prestigious event for women who participate in an installation process of an Obol Lopon. Those who forbid it were always referred to as the ugly ones. Girls who claimed to be beautiful were often asked if they have participated in Lekotom”. That is to say Kebolabola was the pride of beautiful girls in Yakurr traditional society.
PROCCESS OF INITIATION
The process of initiating young girls into Kebolabola appears to be “can you run?” Young girls runs away from it because of the nudism aspect of it. As a result of this, the 3 (three) first initiate women (leaders) who were the Yakpan to Obol Lopon decides to run after young girls to initiate them by a rubbed of a “Mystical Ekoo”. When once a young girl has been touched, she would be automatically initiated into Kebolabola. The new initiates shall in turn go out to initiate new ones. Then, the initiation continues. When an initiate refuses to partake in its activities or undergo spiritual blessing (Nfawa) by the Obol Lopon, the initiate shall consequently suffer for her action.
The tradition of Kebolabola runs within 6 (six) Yakurr men market days (Koke). On the day to mark the end of the event, all the maidens were directed to the Royalty Matriclan (Yose) for blessings by the Obol Lopon. Thereafter, there were grouped in a single line, according to their sizes. The Oblonbondem to the Obol Lopon led the group, followed by the 3 women, the Obol Lopon and wife, then the maidens.
The maidens dressed nude, rubbed Ekoo all over their body with bare-footed. Each of them holds a walking stick. They paraded to Lekotom. Lekotom was a plated stone where the three maidens leaders grinded an Ekoo on behalf of all the maidens. On the process, the Oblonbondem runs “Uso’otonakana’’ that is, he runs six times to the maidens, back to the women grinding the Ekoo. As soon as he finishes, the women automatically finished grinding the Ekoo.
They paraded round the major traditional play grounds that constituted the town with songs to match the hit of their sticks on the ground.
Kakalakaka’ kakalakaka
Kuweee!
Kakalakakala’ kakalakakala
Kuweee!
Oboleee! Legonkoi
Oboleee! Legonkoi
Asa’aniboadakaa’Obol
Adaa.ewi’emayitono
When they have paraded round all the traditional play grounds of the town, they returned to Obol Lopon Palace for (Nfawa) blessing by Obol Lopon. Then all the maidens departed.
The Kebolabola tradition among Yakurr people of Cross River State can be compared to the Zulu Reed Dance Festival in South Africa, though with slide differences in significance. The Zulu Reed Festival is one of the Zulu traditions. A customary ceremony to celebrate the young girl’s virginity. That is, only virgin maidens performed for the King’s eyes. The ceremony is performed in the regions populated by the Zulus for the king. The group of young maidens travelled long distance to attend the ceremony that take place at the Palace of the King and they might be chosen as the Royal Wife.
During the ceremony the maidens will dance, sing, chant and parade on the road to the Royal Palace and in front of the audience.
This event has attracted tourist around the world into the Zulu Kingdom to witness the historic Zulu Reed Dance Festival, thereby boosting the economy of Zulu land.
In Yakurr society, the tradition of Kebolabola has received series of criticisms based on nudism and called for a valve of this aspect of Yakurr tradition.
The question now is what would be the position of women on the traditional installation of an Obol Lopon? Or should the actors of the tradition modernize it to fit the growing Yakurr society to attract tourist far and near into the land in order to boost the economy of Yakurr and Cross River at large?
The society we found ourselves was planned and projected by our forefathers. Today is our time, what is your view on this issue that has continued to be a concern for some Yakurr people?
Simply click below the “comment portal” to drop your contribution on this issue.
Comments