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Last update (July 9, 2021)

Since Ososo Community regards life as a stair case which must be climbed from one rung to another, I would rather want to address the mind of the reader that every festival in any Community has a lot to do with the  life  of  the inhabitants of  that  particular town  village  or hamlet. With this, therefore, this write-up would deal with graduation from one age group to another· activities of each of the age group, the fictions, social aspect and the right to belong truly.                               

I have taken this as an opportunity as an indigene of Ososo and Okhe in particular who  has been partaking of all the most  important and crucial areas starting from ''Ekuairebho  Age Group coming up now with ''Ekuadomi'' Age Group till my graduation to Adult-hood and so member of the Council of Elders. Permit me also to say I have chosen to put down this essay as it would go down on record to disabuse the minds of most Christians irrespective of the denomination in the field or the world of Christendom that there is no proof that these age groups at one stage or the other has anything do with a particular shrine or ritual as widely claimed by the publication of HOME AFFAIRS AND INFORMATION MINISTRY BENDEL STATE OF NIGERIA in September 1975.  We claim there is nothing fetish about coming of age in Ososo.                                     

This essay is to bring into focus the importance of ITAKPO FESTIVAL which marks every seven years the trace of the root of  OSOSO people as a community in Edo State This has  been strictly followed by the Okhe groups in particular which forms part of Ososo traditions day to  day and speaks of the Bible through sacred traditions should not be confused with mere traditions The sacred traditions  of  men  which  are  more  commonly  called customs disciplines. Jesus sometimes condemned custom or discipline but only if they were contrary to God commands (Mark 7:8) he never condemned sacred traditions and he did not even condemn a human tradition.                                   

Since this has been strictly followed by the Okhe group the other quarters for one reason or the other decided to prune some of the areas to curtail their activities and expenses followed in the celebration.

This is (a festival) the father of festivals celebrated every seven years by each of the four quarters in Ososo namely Anni, Egbetua, Okhe and lkpena. For some reasons Anni quarter has not been able to host this festival in their quarter for years. Be this as it may; the interested Anni age group members partake with any of the hosting quarters.

Since the inhabitants of Ososo celebrate this festival in turns members from other quarters are eligible to participate and celebrate with same age group in the hosting quarter but have to be of the same kindred amongst the group.

Participant relations ready for Itakpo dance

Due to the elaborate way this festival is celebrated brothers of the same mother do not at one period belong to one and the same age group This arrangement does not hold half brothers back. This exception, perhaps, was handed down as an economic relief and conveniences (but not forbidden except for the cost and what it involves for the family to be able to handle).

Itakpo festival is lavishly celebrated throughout the period of three months. There is always cooperation amongst the family showing sense of belonging of the participants in the family circle.

This  festival was hitherto regarded as the costliest in Ososo. During this period visitors as well as relations from far and near are feted with food and with assorted dinks. This is allowed to continue for three months where all celebrants are known and addressed as “OKHOGBE”(HERO'S) they dress in native wears and coral beads and must be in a cap of choice throughout the period carrying with
Them the traditional Horse tail


The age groups in Ososo are in six categories and stages namely Ekua-lwewere, Ekuabhoko, Ekuabhirebho, Ekuawereya, Ekhuabhiretonorugbe, and Ekuadomi. One has to graduate from one stage of these age groups to another as they have their significant roles to play in the community and in the life of the individual socially and otherwise.

This is an age group of early and tender adolescents who have little or nothing to contribute in terms of communal discussions and communal efforts and other related work; they are seen as potential future elders.



At this stage of " Ekuabhoko" they are regarded as an age of young adults they fetch themselves several times as they will group and dismember as many times as possible before they can find their feet to the next stage of age group "Ekuabhirebho". They have no right of place where the elders are sharing food, drinks even at labour


This age group has responsibilities in terms of the social life of the community; they are ripe enough to court a female of their choice .They could also marry depending on individual life style. They act as lieutenants to their immediate (elders} senior age group "Ek.ualretonorugbe".

The general sanitation of the lrebho 'Town Square" is their tasking duty. This is the more reason they are named after the 'Town Square" lrebho. At any of their duty

period at the lrebho, they refresh themselves with pitto and chicken (foul) meat slaughtered and cooked right there at lrebho with pitto substituting for water since no female Comes in to do the cooking or dressing of the chicken for their consumption. The reasons_ for using pitto as substitute for water is that no female partakes in the entire exercise of the lrebho. All the cooking utensils used by them are kept away from females during this exercise until it is all over.
"After the lrebho sanitation exercise is completely carried out, they chant militant songs around the town with whips and cutlasses in their hands visiting chiefs, elders and friends. They are not supposed to come in contact with any member of the same age group whose wife at first birth had a premature or still-birth else the defaulter would be seriously flogged as this is regarded as an insult to the age group."

This same Ekuabhirebho are lieutenants to Ekuairetonorugbe; they keep watch and serve as guards of Irebho every-time their senior age group goes to the lretonorugbe since the lrebho is the terminus to and from their yearly   pilgrimage to lretonorugbe.    At their arrival from Iretonorugbe to lrebho the Ekulrebho are given blessings, kolas, cooked wall nuts and dried meat before they leave for their respective houses to put off  their  labour dresses and tools  used during their exercise at lrebhonokhe before regrouping with Ekualretonorugbe for the day's refreshment and merry making.

Ekuawereya as their name implies meaning those having their (Rest) they are considered to have worked so much throughout their seven years as Ekuairebho they are to rest for another seven years ahead in readiness for lretonorugbe this group graduates from lrebho to Awereya they are exempted from every communal labour which remains for seven years after which they shall face with lretonorugbe
Clearing  from Egbovie to  lretonorugbe  is their tasking duty and they are bound to cook three pots of pitto provide kola and wall nuts as much  as  possible  because  of  their exemption from communal labour   and  other  activities  they  are  never conspicuously  seen or heard amongst other groups

Ekualretonorugbe is the group that is most useful 1D the community. They are seen and heard all the times as they are vocal, forceful and energetic. This is why they are used for most of the communal works; they are seen as the defendants of the community in terms of war or against invaders.

Every year they move out for local pilgrimage. They help the entire community in clearing their farm roads. Perhaps this is why they are named after lretonorugbe. The major farm lands were found in the Orugbe area then. lretonorugbe is known to Okhe group as a place where the clan Head of Ososo had his farm settlement

This venue, therefore, is used as a terminal point of the clearing by the age group who did the good keeping of the farm road to lretonorughe. A heap is made at the foot of the Hill where other farmers divert to their farms.

The reason for this is that if the elders as a regular routine asked youth to go for such communal work after there, there could be a refusal as such this stands the only system introduced by our forefathers to peg it on this group “Ekuairetonorugbe” which has been on for years without fail. Each group as Iretonorugbed does this work for seven years before climbing up to another step. The big heap at the foot of the hill is a symbol of victory and terminal point for the age group to retire back home their days work
At the heap the elder of the age group for the entire community the clan head of  Ososo and all the age group members. This marks the end of the day’s work.

Though this is where you find all member of Ekualretonoruge both far and near come together to carry out the cleaning througe Egbovie to the lretonorugbe at the departure for the exercise  each member  is  expected  to  carry  with  him  some  white  cotton  wool perched on the spinner and a bag to contain dried bush meat kola nuts and cooked wall-nuts while the white cotton wool  is  put  in a strategic places such as "Eshukhu",  meaning the  barrier  “Ameku" meaning water for the age group and lretonorugbe the terminal point . It is also the sign that the group is on duty or has come and gone back home.  At their arrival all members are expected to regroup at Egbovie where they would put together all the dried bush meat carried along with them individually, the kola nuts and the cooked wall nuts. These are re-shared amongst the members with the agape companionship
It is agreed that an oath has been established and being established amongst members, which does not permit adultery with others wives, no stealing and checks possession of diabolical means and charms.  With these entire formalities one would agree that the tradition also believes in Biblical Ten Commandments of God. At the starting point of the town where this age group would return “ lrebho'' members of the community wait to welcome and to   cheer them back home by calling them "Okhogbe" meaning (Hero) in turn the age group share to them chopped pieces of dried meat wall nuts and kola nuts   They would go through  lrebho where they meet Ekuairebho who have been guarding the lrebho till their arrivals from lretonorugbe  The group goes back to their various homes to Put fresh dresses to regroup for merry making.

At their refreshment venue the first show loyalty to their immediate senior group by presenting to them their share of drink should the seniors reject the offer of the food and drinks group has cause to be worried it is like a husband (groom) rejecting the Wife's (bride's) food reason may be due to  small size of food or the 

dried  bush meet not enough it could also be refused because of the pitto drink to go with it not sufficient
This is seen as a right of the seniors and not just a privilege. It is also a regular routine that at the venue where this food and drinks are shared and taken all members of the age group under any circumstances must put on a cap of any colour and choice. Failure will attract payment of a fine at that time and even nowis known as “egbene

Disabled members are not allowed in any of the said group from Ekuiwewere to ekuadomi and elders

Ekuadomi are those who take batten from those who passed out to the council of elders. They own special allegiance to their immediate senior group. The Ekuadomi rehearses every year by each providing a bowl of pounded yam, pitto and delicious egusi soup dressed with dried bush meat especially for the occasion.
The pounded yam and pitto are taken to “Unukhuat Osuno” then, known to be the seat and assembly place for elder’s council in Okhe “Unukhu Osuno” is traced to one of the prominent Chiefs in Ososo where decisions were taken in those days for war and communal jobs. This had todo with okhe quarter in particular

On the eve of the rehearsing day the group P. R.O goes round to members’ house to collect (10) ten Kola nuts each and putto gather for sharing at the end of the ceremony. Every member pays a kobo on the rehearsing day to make him a participant of that year, otherwise his food and pitto would be rejected penalty of ten kobo also awaits any low quality pitto before it can be accepted.

At the venue “Unukhu-Osuno” Where the food, pitto and participants are assembled the food is shared accordingly immediately after the elders have offered prayer, the food is carried to various designated places in accordance to the directive of the elders of individual group. At this time Ekuiwewewe, Ekuabhoko, Ekuirebho and Ekuawereya are seen milling/loitering around the venue for drink and food since they have no privilege to the food and drinks. However, the mood of the celebration keeps this less privilege group happy since they are well fed at the mercy of their participating relation.

While the sharing takes place, the families of participants warm up for dancing in visit to relations  of co - age-groups Chiefs and well-wishers   But the dancing has to be started by  “Ogbajieku”  a leader of the  leading  kindred  of  that who  may come from  Ugbedu, Okportkpo  or Ubhereni.  It is the Ogbajieku who is entitled to carry two horse tails when dancing .This is also extended to the senor wife alone who shall also carry a special hairdo ”Itsugiogio” the merry  making spills to the following day and is allowed for a period of  days nine (9) where  all participants are known and addressed as “Okhogbe” (Hero).

At the 9th day which marks the end of the Annual rehearsals  and preparations  those left at home reassemble to discuss the achievement  during the rehearsal period and mistakes made are pointed out for correction while this is done, the age group leader  organize for the last time to mark the end of the Annual preparations and to take date for their celebration. This time they no longer cook the bowl of pounded yam but a lot of pitto  which is called “Attokhe” general drink in other words “ Okhe pitto” which are also carried to Unukhu-Osunoand shared among the Chief  Elders  age Groups and amongst all for general  consumption

The eiders council with the group leaders “Egbaji” would decide and take date for the final celebration which goes according to the native days in Ososo Enu Ewo Ekpe and Ebiena with the last dicisions, the group leader according to kindred meet again the “Ugbedu, Okporikpo and Ubhereni discuss modalities ways and method the celebration shall erenibe handled for a problem-free time. This marks the gradual take-off of thecelebration. The meetings of the Ugbedu, Okporikpo and Ubhereni kindred provides a  lot for eating and drinking . The celebration takes off on the ninth day after the last meeting (Obesa).
Celebration of Itakpo keeping all participants both at home and  outside informed, the participants in turn send messages across to friends, relations  and well wishers; invitation cards flow freely from one end of the country to another

DAY ONE: The public relations and welfare officers “Ekhemeni” go round to every  participant’s  house to collect one tuber  of yam and ten kola nuts, which marks acceptance to participate, The kola nuts are put together and later shared amongst  the immediate elder age group , Chiefs  and leaders while the tubers of yam are kept for the immediate senior age group to decide their faith and uses inguish the members.

Day one is also the exhibition day. A day of “Atemakhase” this is a day to distinguish the members. A day to know who is who amongst the group, a day to know how famous generous, hard working and one’s status in the community. This depends on how much gifts you received from friends, relations and well-wishers. Gifts range from yams, goats, life birds, cones of salt, melon, locust beans, cows, umbrellas, cloths and even vehicles are freely given as gifts. These are publicly displayed outside the participant’s house. Though these gifts received are done  in good faith, they still have their rules in terms of give and take particularly the soup ingredients. The aforementioned are shared into two parts the giver takes a part and receiver takes the other part   It shows the level of love in the celebration. It is not compulsory for the presenter to take his/her share back home since some people after sharing may decide to give all to the participant with love and in good faith. While this is taking place, the celebrant is busily planning for the three days camping outside the town to “Egbazo Rock". The participant's duty also is to put in place enough foodstuffs for the entertainment of his visitors from far and near

While this goes on, the junior age group "Ekuairetonorugbe" owes them the duty of keeping the entire town on check of any saboteurs diabolic means and to carry messages to and from the camping ground. Meanwhile, their place at the camping ground "UFE” meaning the "CAVE" is readily prepared for their reception. This is where food and drinks are received and stored by Ekuairetonorugbe for the use of generality of the natives and non­ natives alike. At Egbazo, nothing is discussed than the progress of the community and previous heroes and warriors who have fought for Ososo for its sustenance.

The entire town is thrown into festive mood; friends and relations from other quarters pay visit freely. Dancing with special songs about the Itakpo are heard in every nook and cranny.  The entire town is into merriment.  Photographers and video cameras are kept busy throughout this period a ltakpo Festival.

DAY TWO: This marks another significant day.  A day to set out for the camping - a journey that would commence to ADIKHORIKHO in (ENIRIOGBE) in "Bini” meaning Elephant going back to OGBE since the OSOSO man left Ogbe quarters in Benin for part of Northern Nigeria ' IDA'' due to the confussion by one of the Obas in Benin Kingdom OBA OZOLUA the OSOSO man could not find with IDA people and so decided to trace his way back to 'Edo" is home. When he got to Enidegbe because of the stream he met on his way, he tried to find his peace and made there a home yet the Ida people with their war did not give him the peace needed. He then moved “ORUGBE"  “Eruru Ogbe” a valley in OSOSO, meaning the tail of Ogbe people. This is the second place he tried to settle but he could not find peace. This made him to move to "OSUN0" a hilly area where he can sight his enemies. At ''Eshukhu" where he had his men guard while his front was at "Egbazo" Based on this, he paid homage to “Enidegbe'' every seven years before he can be initiated to elders' council.

On the day for this journey, a special (Moimoi) (IREZO) of beans is prepared with dried bush meat for the celebrant to take along for this long journey. At the age group elder’s house a pot of pitto is kept there with a sizeable bowl of calabash Akha for serving of the pitto.
Although no one serves one another, as the entire participant serve themselves while standing, it is taken once and off for the journey to “Enidegbe”. However, the journey is not compulsory to all participants, but the leaders of the age group. It is the duty of their immediate senior group to send along with them one out of their leaders to “Enidegbe”. The leader inb turn would look for a person or child capable to carry a life He-goat along to Enidegbe while the graduating members carries a life fowl along  with him.

The purpose of the two animals is to show sincenty The life fowl is dropped there alive at Adikhorikho while the He-goat is slaughtered and carried back home foreating. If this is not done, because of the distance of the journey, many would return home t the camp without getting to Enidegbe.
At Enidegbe, prayer is said for the country Nigeria, the clan head of Ososo, the graduating age group and the entire Ososo Community, after which all the participants retires to Egbazo. After the discovery of Enidegbe and prayers said, the elder shoots gun and dancing begins right there, coupled with eating and drinking. Still on day two, their coming back is coupled with shooting of guns. Those at "Egbazo” are made to listen attentively to sounds of guns which are shot at three strategic places on their way back."

The first shot is done at Enidegbe the second at Orugbe and the third at Eshuku. The entire town is then thrown into jubilation while the age group retires to Egbazo for camping.

At "Egbazo” no female is allowed to get there only males are eligible no matter the age. Non-native as visitors are also allowed to pay visits to their friends. This is time for purification which women are highly prohibited from the area to meet or see them. They are made comfortable and problem free for three days; food drinks and dried meat are freely exchanged in hands.

At the midnight of day two every family of participant start boiling yams at home for making pounded that shall be carried to "Egbazo".  Special songs Enegbunu is sang by able bodies’ men, youths and girls at the early hours of same day two carrying pistol as they would start pounding from one house to another, it does not matter whether they are part of the family or not they are also seen as doing more harm in their pounding than good. During the pounding, more of the yams are wasted to the ground by these pounder because of the JOY and exaggerations and the attitude of these unwanted visitors, participant families are always in haste to get out as much as possible enough .pounded yam to be able to take to Egbazo for (display) presentation before the arrival of this unwanted visitors at mid day of the pounding, all the pounded yams and as much dried bush meats are carried to “Egbazo". The square at Egbazo full of all the categories of the age groups, chiefs and elders council converged there but women are not allowed to carry the pounded yams, though the sizes of the pounded yam is not the type a female can try to lift due to its large size. Be this as it may they are not allowed into the camp but none native female folk can get as far as to the food area of the arena where the pounded yam and meat are being shared to the various categories of speectators and age groups. But the participants' female relations steps at "lrebhoni  Udegua” few meters from the camping ground" 

"At the venue of sharing of the pounded yam, side attractions are created by children one sees children molding toy Houses, toy cars, toy babies and making architectural work with wasted pounded yam at the end of the day the participant goes back to the camp while other  visitors  and  family retire back home for the following day activities.

This is the day to return back home to join families and well-washers, though food and drinks are sent as usual in the early hours of the day but all beds cutleries  and other items are sent back home through those who brought the food and drinks. Canopies, tents are dismantled while all participants dress in the same cloths. Agbada, Buba sokoto and a cap to match awaiting their immediate senior age group elders to come for the pronouncement of their coming back home. The senior age group leaders only have the rights to order their coming back to town.

All celebrants therefore pay certain amount as maybe directed by the leader for their (of the celebrants). This money stands for their immediate needs. Meanwhile a she-goat is given to their senior age group leaders at home as sought of homage because these are the leaders who shall come to name the passing out-group at the camping ground. This name “Irenyekhoshe” now answered by the age group throughout their seven years of preparation and they live by the new name throughout their lifetime. The senior age group leaders do not come to the camp to call them not until they have feasted and finished with the  drinks  and  the  she-goats  offered  to  them  by  the celebrants, the decision to bring them from the camp is no negotiable, the seniors come to the camp at their will while this arrangement is going on the  families of the  celebrants are busy preparing to receive them back home The entire town is thrown into Jubilation, one can see smiles on everybody’s faces since is a day of JOY and merry making

Songs like “Eneyibo Ejieseo meaning he that traveled to the Whiteman’s land is back.  At the camp, the celebrants are dressed in same colour of cloth with beads horsetails and an umbrella It is only the ''Egbaji” (leaders) representing their kindred carry two horsetails for identification.  All the celebrants put on their umbrellas over their heads and in a line as the senior group to guide them home. The leaders “Egbaji” at the camp demand for their new name, which stands as their graduation name. The celebrants are called by the name thrice white the celebrants answer.  The Ogbaji then pray  for them, the clan head of Ososo and  the entire Ososo Community for long life and prosperity They are then ordered to come home Meanwhile, their immediate junior age group  which has been guarding home, would also join in ushering  them home from the camping  ground.

The celebrants leave the camp to joints their relation at a strategic point where women (Female)  are eligible to reach friends and well-wishers and non- native alike are all  there waiting with music couple with dances and pageantry to welcome them.

The celebration on their arrival goes straight to “Irebhonokhe” (Okhe Square) where a she- goat is slaughtered and the blood put across the entrance to the “Irebhonokhe” (OKhe Square) where the Ugbedu Okporikpo and Ubereni kindred awaits the celebrants to dance the music of “Ituetue and Arigede” to the admiration of both elders (male and females) of the kindred the celebrants pays the sum of 20 kobo “Egbene” now increased to (N2) but any celebrants could pay more to events looking for (coins) or required amount the celebrant leaves there and go straight to the father (grave) to pay homage wherever it may be lying in town.

For those who their fathers are still alive go straight to show up and give them thanks and show appreciations. The father in turn would give him blessing but this is not common because   most participants are often of age whose parent would have being no more alive but for the modern civilization those  who had their children early time are lucky.

The elder women of the family dance “Usheduo” music meaning one has excel they dance from one celebrant house to another e celebrant in turn join in the dancing and sprays them with whatever amount he can as any amount serves.  Thereafter they are addressed as “Okhogbe” (Heroes) they wear their coral beads carrying their horse tail and often with cap to match they no longer shake hands with each other instead, they use their horse tails in knocking on each other” handle as a sign of greetings Thereafter minor activates take place the following day with merry making along with receiving of visitors from far and near

All the celebrants donate a life goat each, no matter the number of the celebrants to their respective kindred. The life she-goat, which must be bought by the celebrant’s eldest son, compulsorily; other gifts could go with it after the she-goat. These goats are taken to the eldest of the kindred house The Ugbedu, Okporikpo and the Ubhereni these goats are slaughtered and shared equitably after all the formalities of removal of the livers the heart, kidney and the breast for the eldest member of the kindred. The sharing does not exclude those who are not at home or those who did not come home for the celebration due to one reason or the other. They are all recognizing this has to do with males alone; females do not partake in the sharing of these goat meat. Reason is that the Ososo man believes that females have no right of place in fathers home. The female Joins with her man natu ally to make her home. Male children born into the kindred are part in the sharing.


(1) All the (7 years) seven years of the preparation goes with Akharoregbemu- 2ce meaning we should be getting ready. No other song is allowed

(2) On the celebration, songs like “Odumaduke, Odumaduke". This is an inspiring song which reminds the community the task ahead of the celebration

(3) Aghana miegbe otunu fiebe Aghana mieqbe: Meaning this is the time to prove it to those who are mouthy. For those who were accused of not being capable to participate in the celebration due to resources whether in cash or in relations, this song reminds them that

(4)Kanadhoya  Omomanerneh Kanadhoya: Meaning open your eyes clearly to me those of you who do not know  me in other  words those of you who  under rate me watch me do it.

(5)Ememekhi Uqboti akhenabhojio Ememeh: Meaning I am the pricking thorns in the palm nuts that every one avoids to avert being injured.

(6)Aqbodhe nameo Bhadimefia: Meaning those of you my fans thanks for cheering me, this is also an inspiring song that is common with the women and girl dancing round the town.

(7)On the day of decamping both males and females spectators sing Eneyibo Ejieseo: Meaning those who traveled to the white man's land are back. These are the songs  amongst  others commonly used Meanwhile the Ekuairetonorugbe who shall take  over from  them continually sing Akharoregbemu all times  because  of the task ahead for them

(8)Enegbunuo Eqbunuo: Meaning that this is wonderful this song is used when the bowl of pounded yam and pot of soup decorated with assorted dried bush meat is being carried to the camping square

(9)Agbodhenameo  Bhadwriefia: Meaning those of you who are my fans. Thanks for cheering me  

(10) Igele Oyiokiobo Ame Igeloyiokiobo Ame: Meaning a beautiful woman’s scaff that went to an International market and return successfully

(11) Enekhifame bhukhe Elkoeklmeo: Meaning if I can survive these (expenses) break through let it not repeat is self anymore


This is the time and period to strip off all the coral beads. The time to go about without the traditional horsetail as a sign of hero. The final ceremony which marks the end of the entire celebration after the third month is an occasion where all the celebrants are expected back together again pots of pitto and other drinks are supplied to round up the celebration. They are tamed to Unukhu-Osuno as usual and all celebrants converge there to witness the sharing of drinks "Pitto" They later leave the venue dancing with relations and admirers through main streets and quarters of the town With this a different song is used Amornagbudhodho Udhodhoasike, which has been modernized or changed to Arnomaabododo Ododomakhiee' Meaning the rein 'eat the rose flower but cannot get it destroyed with this.  It dente and  ceremonies they drop their horse tails and beads They no longer go by  the name Okhogbe' but they are now known to be  elders they  are now eligible to pick hereditary title or be confirmed with chieftaincy title as the case may be But the name given to them on the last day of decamping remains with them throughout their lifetime This is the name the age group is identified with Such  name; in  Ososo are many as mentioned below:  (a) Amugoloya, Omuomojuwen, Egbelaju, Ogbokhokhare, Ogbokhoyanni, Unebhonga which is now the youngest of all amongst whom were born in the 40s (1940s) members of amugoloya  and Omuomojuwen  are no more on earth but their period and times in Ososo locally serve as documentary for record  purposes


I  want to  say here that  most  formalities as have  been  written in this record, with  reference to  (Mark  7.8-16) remind us  besides these,  we should  not allowed  religion  to  swallow our tradition since this is our national and  international  identity  even at local level Our  forefathers had their own  way of  communication with God Their own way of making the  young, the  old, the  strong and the lazy to obey  simple instructions  and carrying  out  assignments as may be given to them without much pressure Our  fore fathers has a way of  making  the sinners to  confess their  sins Mistakes existed among both the  males and females, married  or unmarried, with this, therefore. our fathers had a way of causing fear into groups adolescents youths, bachelors, and spinsters to go through punitive and corrective measures. In other  words, there stood penal fines to serve as a deterrent to others  to  emulate even if all claims are not true. This was the only way of bringing people to order

Realizing that most of the sins such as Adultery, formations, disobedience and stealing are taboo even at local level of any community, instructions are made as corrective measure either by flogging publicly  by one's  age group or a kind of sacrifice carried out by defaulters which had  been endured by our (fathers) parents from their  ancestors


The tradition of the people in any community is a channel or vehicle through which information can disseminate to the grass –root. There is no doubt that our people respect the laws of the land They also know  and fear the  sanctions that do accompany failure to do things and to obey certain rules biddening their communities.

Without Itakpo festival the traditional and social life of Ososo Community stagnates The festival which holds for every seven years stand the chance of postponement by two years if the elder of the

'Ekuadorrir' the preparatory age group dies this continues until the elder of the age group that are incumbent stays alive to celebrate the festival. The death of an elder of such age group is a bad Omen to the entire group and the people of that particular quarter. A lot is needed to be done through prayer, perchance for the entire community to avoid re -occurrence pray harder for better years ahead.

Itakpo festival is the uniting factor of the four quarters of Ososo it gives joy to participant’s family, particularly those whom their parents are fortunate to be alive. The secret behind this which is not quite glaring is that the festival is only way the traditional marriage celebration is done on every Ososo sons without taking a wife. This being so, they constitute the most important segment of strong communal democracy in town capable and eligible to take after their father chieftaincy titles in accordance to their kindred rules. Itakpo festival therefore is an investiture of the mantle of leadership on all the initiate in ceremonial rites that do last for three months. It is a right to every life of  Ososo male/sons inspite of religion affiliations.

Since the tradition is made for the people and not people for the tradition some of the activities of the celebration are over sighted to make room for adapt by some participants it does not in any way constitute taboo of the land. (Kill Itakpo in Ososo  you kill the trace of the root of the Ososo man) to his  kith  and kins. It is a known fact that interstate marriages has taken away our daughters in numbers our sons come home with daughters' inlaw thereby endangering Ososo dialects and traditions.

As long as English language is spoken by our sons and daughters down to their children it should not be allowed to eliminate our culture.

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