{"id":189589,"date":"2021-05-20T20:52:39","date_gmt":"2021-05-20T18:52:39","guid":{"rendered":"https:\/\/www.myza.co.za\/why-young-nigerians-are-returning-to-masquerade-rituals-even-in-a-christian-community\/"},"modified":"2021-05-20T20:52:39","modified_gmt":"2021-05-20T18:52:39","slug":"why-young-nigerians-are-returning-to-masquerade-rituals-even-in-a-christian-community","status":"publish","type":"post","link":"https:\/\/www.myza.co.za\/press\/why-young-nigerians-are-returning-to-masquerade-rituals-even-in-a-christian-community\/","title":{"rendered":"Why young Nigerians are returning to masquerade rituals, even in a Christian community"},"content":{"rendered":"
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For generations, the tradition of Omabe masquerades has been part of the cultural landscape of the Nsukka area of Enugu State in Nigeria. Masquerades are cultural or religious events that often feature masked dancers embodying various spirits. Omabe masquerades are believed to be representatives of the ancestors of Nsukka. <\/p>\n

The region honours these ancestors with annual traditional festivals. Some of these festivals include Onwa Asa (seventh moon), Onwa Eto (third moon) and Onunu. Celebrations occur all through the year, with some timing variations among Nsukka communities.<\/p>\n

During these festivals, the venerated ancestors are believed to join in the celebrations, by re-emerging from ant holes as different forms of Omabe masquerades. For varying durations, these masquerades, particularly Oriokpa (the traditional police of Omabe), tarry among the living in Nsukka. They are believed to keep watch over the affairs of the people.<\/p>\n

But the Nsukka cultural zone is also the home of Igbo<\/a> Christians. Christianity is a dominant religion in the area, and has always condemned masquerade practices as fetish and pagan in nature.<\/p>\n

Over the past 15 years or so, though, there has been a strong revival of young people \u2013 mostly Christians \u2013 participating in masquerades. I became interested in conducting a study to understand why many young people in Nsukka are engaging in masquerade practices, despite their conflicting Christian affiliations.<\/p>\n

My research<\/a> found that regardless of their faith, these young people fully identified with the masquerade celebration. They believed the festivals to be cultural revival exercises, whether Christianity approved or not.<\/p>\n

However, this has certain implications for Christians and the community. Church members publicly indulging in masquerade rituals casts Christianity in a negative light. Also, some aspects of masquerade celebrations are still rooted in barbarism. A great example is the indiscriminate flogging of passersby during masquerade processions. This casual violence has no place in today\u2019s modern world. <\/p>\n

Masquerade celebration as cultural revivalism<\/h2>\n

Over the past four years, I have conducted field work on youth participation in masquerades in Enugu state. My focus research areas include Nsukka main town, Umundu and Obollo communities, all in the Nsukka<\/a> zone. I conducted interviews with young people from these villages about the resurgence of masquerade practices, and the revival of interest in these cultural traditions.<\/p>\n