ORIGIN OF UGEP/LEBOKU
Ugep
(also Umor) is a town in Cross River State, southern Nigeria.The village is populated by the Yakurr people.
The Leboku New Yam festival is celebrated in Ugep.Yakurr
The Yakurr (also Yakö and Yakạạ) comprises five urban settlements in Nigeria. They were formally known as Umor, Ekoli, Ilomi, Nkoibolokom and Yakurr be Ibe. Due to linguistic problems encountered by the early European visitors, the settlements have come to be known by their mispronounced versions – Ugep, Ekori, Idomi, Nko and Mkpani (Okoi-Uyouyo, 2002). In the latter, it is a product of Yakpanikpani (Lokạạ word for tricks), a name, which Enang (1980) says was given to them by the Ugep people after being tricked in a conflict.
Location
Yakurr lies between latitudes 50 401 and 60 101 north of the equator and longitudes 80 21 and 60 101 east of the Greenwich Meridian and 120 km (75 miles) northwest of Calabar the capital of Cross River State, Nigeria. They are found in the present day Yakurr Local Government Area and constitute the largest ethnic group in the State.
The people share their northern and eastern boundaries with Assiga, Nyima and Agoi Clans of Yakurr Local Government Area, the southern boundary with Biase Local Government Area and the western boundary with Abi Local Government Area.
By 1935, before the national census became a matter of political intrigues, Yakurr had a population of 22,000 and 38,000 by 1953 Forde (1939, 1950, and 1964; Hansford et al. 1976; and Crabb 1969). The population of Yakurr based on the 1991 national census was rejected by the local and state government due to discrepancies. The 2006 census result by the Nigerian government is awaited to know the current population.
Lokạạ is the language spoken by the Yakurr. The language is of the Bantu linguistic family. Bantu, which means “the people”, is a linguistic classification of a group of closely related languages spoken in the linguistic boundary known, as the Bantu line, which runs from the south-eastern area of Nigeria, through Central and Eastern Africa to Southern Africa. Some people have often misunderstood Bantu to be a racial classification, which it is not. The Lokạạ language is described by Iwara (1988) as one of the major languages of Cross River State, comparable, in terms of number of speakers, with Efik, which enjoys the special status of a lingua franca in the State.
The Yakurr exhibits a very high degree of social heterogeneity, but linguistic, political, religious and cultural homogeneity. In the absence of written records, linguistic, political, religious and cultural homogeneous patterns are the most dependable evidences of establishing descent and biological connections.
All Yakurr people share a common tradition of overland migration and ancestry. The ancestral homeland of the Yakurr people is “Akpa”, said to be a shortened form of "Lẹkanakpakpa". This area is believed to correspond with the Cameroon–Obudu range as it stands today. The Yakurr cites the Okuni, Nsofan and Ojo people as their neighbours at Lẹkanakpakpa. The traditions of Okuni, Nsofan and Ojo corroborate the Yakurr claim of having lived together at Lẹkanakpakpa, which is referred to as “Onugi” by the Okuni and Nsofan people and Lẹkpamkpa by the Ojo people.
The migration of Yakurr from their ancestral homeland started at about AD 1617, when a misunderstanding between the Yakurr and their neighbours, arising from the violation of a burial custom forced their neighbours to wage a war against them, leading to them being driven from their homeland.
The migratory history of the Yakurr people, as given by Ubi (1986 and 1978) is that, between 1617 and 1677, the Yakurr migrated from that ancestral homeland to look for a new homeland following a military defeat from Akpa. About A.D. 1660, some Yakurr migrants founded new homelands in their present locations. These locations are Idomi and Ugep. Between 1677 and 1707, some other Yakurr migrants founded the towns of Ekori and Nko. Between 1707 and 1737 yet another wave of Yakurr migrants founded Mkpani settlement.
The reasons for the relocation of populations in new settlements by the Yakurr is mainly due to competing demands for land resources, as a result of growing populations in one hand and unresolved conflicts in the other. This development is aided by the patrilocality of marriages and strong patriarchy in the family system. It was thus easy for patriclans to relocate to new settlements. This has produced a slight parallelism in names of patriclans and strong parallelism in names of matriclans in all the Yakurr settlements.
[edit] See also Leboku [edit] References Crabb, D. W. (1969) Ekoi Bantu Languages of Ogoja, Oxford University Press, London. Enang, S. B. (1980) Mkpani Pre-Colonial History, University of Calabar B. A. History Project. Forde, D. (1950) "Double Descent Among the Yakö” in Radcliff-Brown, A. R. and Forde, D. (eds.) African Systems of Kinship and Marriage, Oxford University Press, London. Forde, D. (1939) "Kinship in Umor” American Anthropologist, Vol. 41, pp. 530–540. Forde, D. (1964) Yakö Studies, Oxford University Press, London. Hansford, K.; Bendor-Samuel, J. and Stanford, R. (eds.) (1976) Studies in Nigerian Languages, Summer Institute of Linguistics, Accra. Iwara, A. U. (1988) Reading and Writing Lokạạ, Institute of African Studies University of Ibadan, Ibadan. Okoi-Uyouyo, M. (2002) Yakurr Systems of Kinship, Family and Marriage, Bookman, Calabar Ubi, O. A. (1986) “Analysis of Two Bronzes from a Nigerian Asunaju Shrine: A Rejoinder” Africana Marburgensia xix, pp. 7–8. Ubi, O. A. (1978) The Yakurr: A Reconstruction of PreColonial History, University of Lagos PhD History Thesis.
[edit] References
- Crabb, D. W. (1969) Ekoi Bantu Languages of Ogoja, Oxford University Press, London.
- Enang, S. B. (1980) Mkpani Pre-Colonial History, University of Calabar B. A. History Project.
- Forde, D. (1950) "Double Descent Among the Yakö” in Radcliff-Brown, A. R. and Forde, D. (eds.) African Systems of Kinship and Marriage, Oxford University Press, London.
- Forde, D. (1939) "Kinship in Umor” American Anthropologist, Vol. 41, pp. 530–540.
- Forde, D. (1964) Yakö Studies, Oxford University Press, London.
- Hansford, K.; Bendor-Samuel, J. and Stanford, R. (eds.) (1976) Studies in Nigerian Languages, Summer Institute of Linguistics, Accra.
- Iwara, A. U. (1988) Reading and Writing Lokạạ, Institute of African Studies University of Ibadan, Ibadan.
- Okoi-Uyouyo, M. (2002) Yakurr Systems of Kinship, Family and Marriage, Bookman, Calabar
- Ubi, O. A. (1986) “Analysis of Two Bronzes from a Nigerian Asunaju Shrine: A Rejoinder” Africana Marburgensia xix, pp. 7–8.
- Ubi, O. A. (1978) The Yakurr: A Reconstruction of PreColonial History, University of Lagos PhDThesis. History
Leboku is the annual New Yam Festival celebrated in Ugep, Nigeria to honor of the earth goddess and the ancestral spirits of the land in Ugep, one of the five settlements of Yakurr.[1][2] The three week festival is the culmination of many events: the beginning of the yam harvest, a time to appease the gods and ancestors, a public parade of engaged maidens, a commemoration of events that led to the migration from the Yakurr ancestral home to the present site, and a period of holiday in the Yakurr traditional calendar (mid-August through mid-September). The Yakurr calendar runs from August to July. During the Leboku, people keep away from intense farming activities and exchange visits with their families. The Leboku is also meant to usher in peace, good health and prosperity.[3]
[edit] Leboku celebration
The three-week celebration starts with the Mblemi. On this day, the harvest of new yams is officially flagged off. Beautifully attired women from different farm-roads and groups later parade the town with their harvests.[2]
The second day is the Janenboku, which literally translated means "women’s festival day". On this day, gifts are given to women by their loved ones and friends. Some traditional dances also take place. Tourists on the night of Janenboku are faced with two options – the traditional carnival-like drumming and dancing to the rhythm of the Ekoi drums to usher in the Ledemboku, held in the playground or the modern-day Miss Leboku Beauty Pageant, held in one of the hotels within the town.[2]
Day three is the Ledemboku or "men’s festival day". It involves exchange of gifts to males, performance by the male Ekoi dancers, a parade of the Obol Lopon and his Bi-Inah (council of chiefs), a parade and dances by leg-bangle-wearing Leboku maidens to the rhythm of the Ekoi drums, and a display by the Etangala masquerade, whose only outing yearlong is on this day. It should also be noted that the all-embracing Etangala group have as its head, a non-Ugep, Chief Ig Ekpenyong, the Obol Etangala I of Ugep is an Efik man.[2]
After a day of rest, which affords the Leboku maidens opportunities to cultivate new friends, known as Nkokeboi, there is Leteboku. The Leteboku is a performance poetry contest among Leboku maidens from each of the traditional Ugep wards. The songs danced to, and the rhythm produced by the leg-bangles worn by the maidens is a delight to watch.[2]
Two days after the Leteboku, which are normally observed as rest days, is the Yekpi. It is a day when boys and Leboku maidens parade the town in a ceremony believed to usher in peace and prosperity. The Yeponfawa follows the Yekpi. This is a ceremony reserved only for initiates of the Libini group, to declare the first phase of the Leboku over. Although this takes place during the night, it is also a day non-initiates stay awake to listen to the songs.[2]
After the Yeponfawa, young boys and girls participate in a one-week music and festival through their dance ensembles known as Egbendum (for boys) and Oka (for girls). Every neighbourhood has its own group, which is directed by an adult, who also teaches them songs and dance steps.[2]
The Leboku comes to an end with the exit of the Egbendum and Oka sessions. Children are normally hosted to a feast of yam porridge and palm wine. The yams and palm wine are collected from parents, relatives and farmers in farm-roads located in the children’s neighbourhood. The festival is an incredible cultural and tourism fiesta and also a refreshing and interesting experience.[2]
[edit] See also
* Argungu Fishing Festival
* Durbar festival
[edit] References
1. ^ "CRS Celebrates New y Festival". The Tide Online. 2008-08-15. http://www.thetidenews.com/article.aspx?qrDate=08/15/2008&qrTitle=CRS%20celebrates%20new%20yam%20festival&qrColumn=BUSINESS. Retrieved 2009-03-05.
2. ^ a b c d e f g h "Leboku New Yam Festival". Cross River State Government of Nigeria. http://www.crossriverstate.gov.ng/home_lebokun.htm. Retrieved 2009-03-05. [dead link]
3. ^ Oladoyin, Dolapo (2008-10-29). "Cross River State's Tourism Drive through the Leboku Festival". Tourism ROI. http://www.tourismroi.com/InteriorTemplate.aspx?id=29054. Retrieved 2009-03-05
August 22, 2009, would remain memorable in the annals of the people of Yakurr Local Government Area and indeed the entire Cross River State. That day, drums were rolled out to celebrate the Leboku, New Yam Festival in the council.
Before now, Leboku, which means, a period for celebration in Ugep language had been an exclusive affair of Yakurr communities for celebration and thanksgiving to God and the ancestral spirits of the land for granting them a successful half year harvest of yams from the farms.
August every year is chosen for the celebration, a period that coincides with the harvest of the new yam.
For this year's celebration, tourists and lovers of culture converged at the acclaimed most culturally densely populated village in Africa to witness the annual festival. The celebration took place at the Peace Stadium, Ugep, the headquarters of the local government area.
It commenced with Governor Liyel Imoke of Cross River State and wife, Obioma, decked in traditional Monikim attire, paying the traditional homage to the Obol-Lopon of Yakurr and the Paramount Ruler of Yakurr Local Government Area, Obol Ubi Ujong Inah at his palace to seek free entry as well as partake in the event.
At the palace, while paying homage to the paramount ruler of Yakurr, Imoke said Leboku is the celebration of the harvest of yams, the celebration of handwork, and celebration of womanhood.
He added that though the new yam festival is celebrated in most parts of the state, that of Yakurr has gained prominence and recognition from the state government as one of the programmes in its yearly tourism Calendar. The recognition, he observed, is due to the nature of its celebration by the Yakurr people.
Imoke noted that Leboku is fast gathering attraction as a tourism package, more so as the organisation of the event on annual basis keeps improving.
He pledged that the state government would continue to work with the people of Yakurr to make it an international cultural festival, stressing that every thing about Leboku would be taken beyond the shores of the state.
The governor commended the visitors for celebrating with the people, especially the Rivers State governor, Rotimi Amaechi for gracing the occasion.
In his remarks, the paramount ruler described Leboku as an annual celebration that can be likened to the annual St Valentine Celebration, and commended those involved in ensuring the success of the new yam festival.
He explained that the festival has been celebrated by the Yakurr communities since the 16th century when the people migrated from Umohen to their present localities.
The monarch applauded Imoke for improving the star prizes for Miss. Leboku, Mr. Leboku and the Best Yam Harvester. He used the visit to appeal to the state government to inherit the various tourist sites abound the area; site an institution of higher learning there to boost economy of scale as well as create an Ugep Urban Area as it has met the requirements.
To make the Ugep more suitable for the celebration of Leboku, Inah told the governor that the place and the entire areas that make up Yakurr are confronted with problems that require urgent solution from government. He listed the problems of the area to include, increase in cult activities, increase in armed robbery, youth restiveness, perennial inter communal wars, rumour mongering, chieftaincy disputes and petition writing.
He also raised issues bothering on security and called on the three arms of government in the state to join forces with the relevant agencies to wipe out the vices in the area. The monarch also enjoined the police to increase its patrol of the area.
This year's celebration was significant in many ways. It, for instance, witnessed an admixture of the traditional and the secular outing as the people gathered in Ugep, considered the largest single community in West Africa.
Certain observations come along with the celebration. Over a period of 25 days for instance, the people are expected to stay away from tedious farming activities and dedicate the period to visit their kith and kin in the area where they exchange pleasantries and gifts.
Leboku usually starts officially with the harvest of new yams after an official announcement from the palace of the Obol Lopon, through the traditional Prime Minister or Obebi of Ugep, a position that is presently held by Obol Cornelius Edet.
After the harvest, known as Mblemi, young and old women in beautiful attire emerge from different farms and in groups and parade the town with their yield. The next event in the line up is usually the Janenboku Women Festival Day. This features the presentation of gifts to women by their friends and lovers. The Jenenboku is also an occasion laced with stupendous display of traditional dances by the women, which culminates in a night carnival amidst dancing and drumming of the Ekoi drums, an equivalent of the modern day Miss Leboku, christened Ledemboku. The ushering in of the Ledemboku takes place either in an open field or a chosen spot within the town.
Following closely on the heels of Ledemboku is the men's festival day. On this day, the third in the line of the Leboku festival, the Etangala masquerade emerges on this day to add vigour to the event.
The masquerade has a way of lightening up the atmosphere. The moment the masquerade emerges, it is followed all over the town by youths who hit two sticks against each other and produce a distinct sound as they tease the masquerade around.
With the completion of Yeponfawa and the exit of Egbendum, and the Oka session, the Leboku usually comes to an end with a feast where yams and palm wine are served to the children in all the wards and neighbourhood of the community.
Perhaps, the most attractive aspects of the entire Leboku Festival are the Leboku maidens, who dress half nude to expose parts of their succulent, but delicate bodies to prospective suitors. These maidens appear in their most attractive form by covering just their breast and their mid section to a point above the laps. Apart from the other ceremonies and rituals performed to commence the eating of the new yam, the Leboku maidens are, to a great extent, the real issue.
The maidens sing, dance and produce rhythms with their leg bangles, throughout the festival in a manner that would make a tourist transfixed while watching the show. On the Yekpi day, for instance, the maidens and boys parade the town as an expression of the belief that peace and prosperity has been ushered to the Yakurr people. The maidens also participate in one-week of music and dance festival, alongside the boys, while they are taught new songs by an adult. This event known as Yaponfawa takes place a day after the Yekpi, an event designed only for the initiates.
Aside the celebration, there were other side attractions that made this year's new yam festival worthy. For instance, the Miss Leboku competition produced Kedei Okoi as winner. Okoi, who was crowned Miss Leboku by Mrs. Obioma Imoke went home with a Hyundai Accent Car as her prize. Other winners included Miss. Miriam Ewa, who emerged first runners-up for Miss Leboku competition. Ewa was presented with a Hair Dressing Kit, while the second runners-up for the beauty competition, Miss Koton Ekapang, got a Sewing Machine.
Mr. Leboku competition was won by Usani Nicholas; the key of a Hyundai Accent car was presented to Nicholas, by Governor Amaechi.
First runners-up for the Mr. Leboku competition, Olu Arikpo was presented with a motorcycle while second runners-up for Mr. Leboku, Sampson David, got a Generating set for his effort.
Mrs. Felicia Oboma, who emerged as the Best Yam Harvester won a Hyundai Truck, presented to her by Imoke.
Kanu Onen Eyong, who emerged as the best wrestler in this year's Leboku celebration got a motorcycle as his prize while the runners-up for this competition, Usani Ibiang Okoi, got barber's kit.
Just as the case in the past, some personalities were awarded traditional titles as part of the activities of the Leboku. Those awarded chieftaincy titles included, Chairman Yakurr Local Government Council, Ubi Itam Ettah; Assistant Controller of Customs, Eno Ndidi Offem; member of the House of Representatives Hon. Paul Adah, and Chief Ikpi Akusen Akpama.
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