An Exclusive with the Oldest Custodian in Ebiraland
Pa Sanni Aniki is the Custodian of Oratauvo (Singing Masquerade) in Ihima and the oldest Custodian in Ebiraland. In an exclusive with EPOCH, he speaks of his journey so far.
Pa Sanni Aniki
Excerpts:
Background
I am Sanni Aniki from Ihima, Okehi LGA of Kogi State. My occupation is palm-wine tapping, farming and a traditional doctor. I had treated different kinds of snake bites, madness, circumcision and have many years of experience in traditional child delivery. I am also the custodian of Oratauvo in Ihima. My traditional medicine career started when I was a young boy; people would consult me when going for hunting game to know the type of animals that would be killed and whatever I told them did come to past. I enjoyed those moments because enough meat will be given to me (laughs). That was how I gained the name Aniki which literarily means fortuneteller, so I was born with the gift of traditional medicine, I never learnt it from anyone.
Being the oldest custodian in Ebiraland, can you tell us how you started, your challenges and achievements?
I started as a custodian of Oratauvo in 1920, it was a turbulent lane when I started because of the various rivals we had then. To be a custodian then was like a suicide mission, thank God, I am still alive hale and hearty (sings one of his songs and laughs). Some of the custodians that were of my time were Raji the custodian of Gamony from Odayire in Irivo, Obongara the custodian of Irenuohi from Uhuodo, Ari the custodian of Adebira, Yakubu Okity the custodian of Onuwoji, Alao Ovosi the custodian of Ochebira, Ajagu the custodian of Acheuru and many others. Odayire, Irivo and Uhuodo were places most Ihima people resided before migrating to the present place. During this period, there was only one hut in the present Oboroke built by a man called Abasi.
One of the strategies used then is to make your rivals mute when he is on stage to perform. I was never a victim of this and my masquerade Oratauvo had represented Ebira in an event in Lagos around 1976, and was also chosen to perform/sing during the coronation of late Ohinoyi of Ebiraland, Alhaji Sanni Omolori after several debates and other achievements numerous to mention.
Between now and then, has there been any difference in the trend of Ebira music?
There are many differences in what we used to have as Ebira music and what we are having currently, though the language is still the same except some words that have been corrupted. There are changes in the composition of the song and its flow. What we used to have as Ebira music then are: Onyimuruweyi, Abenege, Ozemeche, Uru, Arigede, Ogu, Ogugu, Eche Ori, Ikede, and the music by night masquerade stands tall amongst these. Most of these have either been corrupted or replaced by the modern form of music. The word taboo has been killed totally, then the passage of the night masquerade (Ahe’ete) used to be something held at high esteem. Nobody dares wait or stand its way, but this has been violated to a level that the Ahe’ete that was so much respected and scared of before, now takes alternative route for fear of being harmed.
Our tradition has been bastardized and this ultimately contributed greatly to the remnants we are having as our culture today.
How many traditional festivals do we have in Ebira land?
Traditional festivals in Ebira land include:
Ekuechi
Echa-ane
Eche-Ikuta
Eche-ori
Eche-ahana
Iyahana
What Advice do you have for Ebira custodians and Musicians?
My advice for them is to always compose songs that will unite Ebira rather than causing more damages to our volatile unity. Instead of digging deep to excavate ills of the past, why not sing what will bring us together and make us to see ourselves as our brother's keepers? Ebiraland needs peace and the singing masquerades and Ebira musicians have a bigger role to play to achieve it and at the same time sustain it.
This interview was conducted by Ihima Students' Union in the course of publishing the union's magazine (Epoch)
Excerpts:
Background
I am Sanni Aniki from Ihima, Okehi LGA of Kogi State. My occupation is palm-wine tapping, farming and a traditional doctor. I had treated different kinds of snake bites, madness, circumcision and have many years of experience in traditional child delivery. I am also the custodian of Oratauvo in Ihima. My traditional medicine career started when I was a young boy; people would consult me when going for hunting game to know the type of animals that would be killed and whatever I told them did come to past. I enjoyed those moments because enough meat will be given to me (laughs). That was how I gained the name Aniki which literarily means fortuneteller, so I was born with the gift of traditional medicine, I never learnt it from anyone.
Being the oldest custodian in Ebiraland, can you tell us how you started, your challenges and achievements?
I started as a custodian of Oratauvo in 1920, it was a turbulent lane when I started because of the various rivals we had then. To be a custodian then was like a suicide mission, thank God, I am still alive hale and hearty (sings one of his songs and laughs). Some of the custodians that were of my time were Raji the custodian of Gamony from Odayire in Irivo, Obongara the custodian of Irenuohi from Uhuodo, Ari the custodian of Adebira, Yakubu Okity the custodian of Onuwoji, Alao Ovosi the custodian of Ochebira, Ajagu the custodian of Acheuru and many others. Odayire, Irivo and Uhuodo were places most Ihima people resided before migrating to the present place. During this period, there was only one hut in the present Oboroke built by a man called Abasi.
One of the strategies used then is to make your rivals mute when he is on stage to perform. I was never a victim of this and my masquerade Oratauvo had represented Ebira in an event in Lagos around 1976, and was also chosen to perform/sing during the coronation of late Ohinoyi of Ebiraland, Alhaji Sanni Omolori after several debates and other achievements numerous to mention.
Between now and then, has there been any difference in the trend of Ebira music?
There are many differences in what we used to have as Ebira music and what we are having currently, though the language is still the same except some words that have been corrupted. There are changes in the composition of the song and its flow. What we used to have as Ebira music then are: Onyimuruweyi, Abenege, Ozemeche, Uru, Arigede, Ogu, Ogugu, Eche Ori, Ikede, and the music by night masquerade stands tall amongst these. Most of these have either been corrupted or replaced by the modern form of music. The word taboo has been killed totally, then the passage of the night masquerade (Ahe’ete) used to be something held at high esteem. Nobody dares wait or stand its way, but this has been violated to a level that the Ahe’ete that was so much respected and scared of before, now takes alternative route for fear of being harmed.
Our tradition has been bastardized and this ultimately contributed greatly to the remnants we are having as our culture today.
How many traditional festivals do we have in Ebira land?
Traditional festivals in Ebira land include:
Ekuechi
Echa-ane
Eche-Ikuta
Eche-ori
Eche-ahana
Iyahana
What Advice do you have for Ebira custodians and Musicians?
My advice for them is to always compose songs that will unite Ebira rather than causing more damages to our volatile unity. Instead of digging deep to excavate ills of the past, why not sing what will bring us together and make us to see ourselves as our brother's keepers? Ebiraland needs peace and the singing masquerades and Ebira musicians have a bigger role to play to achieve it and at the same time sustain it.
This interview was conducted by Ihima Students' Union in the course of publishing the union's magazine (Epoch)
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