UNIVERSITY
OF NIGERIA, NSUKKA
FACULTY
OF ARTS
DEPARTMENT
OF ARCHAEOLOGY AND TOURISM
TOPIC:
ARCHAEOLOGICAL
RECONNAISSANCE/ETHNOGRAPHY OF OKPATU 2014
A
REPORT
SUBMITTED
IN PARTIAL FULFILLMENT FOR THE REQUIREMENT OF THE COURSE ACH 231 (FIELD WORK I)
BY
OBOCHI,
PETER NDIDIGWE
REG.NO:
2012/181297
LECTURER:
DR. E .E. OKONKWO (COORDINATOR)
MAY,
2014.
TITLE PAGE
ARCHAEOLOGICAL
RECONNAISSANCE/ETHNOGRAPHY OF OKPATU 2014
DEDICATION
I dedicated this report to God Almighty
who inspired me to know
ACKNOWLEDGEMENT
I wish to thank God Almighty for
wisdom and finical assistance since the inception of this field work research
in Okpatu.
I wish to thank and appreciate the
efforts of all those who contributed in many areas to make this report a model
: first and foremost, Prof. P.U. Okpoko who taught me every thing about
ethnographic research in TRM 201. I wish
to thank Dr. E.E. Okonkwo my field work coordinator who coordinated the
practical field work during the
research.
I thank all the
staff who help to make the field work successful. I also thank all the key
informant Igwe Prof. Johnny Eluka, Igwe Hyacinta, all their cabinets, all the
Tour guides and many other colleagues and friends who contributed some ideas to
this report but are too numerous to be mentioned; I appreciate your good works.
PREFACE
This report is
focuses on the major findings in field work research on ethnographic and a
archaeological/reconnaissance in Okpatu 2014. The report is made up of six
chapters all depend on the historical background of Okpatu, cultural
activities, festival, Archaeology system theory archeological sites in Okpatu
and other socio-cultural attributes of Okpatu people.
LIST OF TABLES
Table
1: Ethnography data analysis. - - - - - - 56
Table 2: Archaeology reconnaissance data
analysis. - - - - 58
Table
3: pottery data stylistic analysis - - - - - - 59
Table
4: Data analysis - - - - - - - - 60
LIST OF PLATES
Plate
1: Okpatu vegetation. - - - - - - - 25
Plate 2: Igwe
Hyacinth and members of cabinets of Ibite okpatu,
telling us the history of okpatu. - - - - -
27
Plate
3 prof. Igwe Johnny Eluka (Phd),telling us the history of okpatu. 36
Plate
4: Affia river - - - - - - - - - 37
Plate
5: Evan Patrick Nwafor and obochi peter in Affia river. - - 41
Plate
6: Furnace No 1 - - - - - - - - - 47
Plate
7: Furnace No 2 - - - - - - - - 47
Plate
8: Furnace NO 3. - - - - - - - - - 48
Plate
9: Deposition of slags/ cinder - - - - - - 47
Plant
: the heap of iron slag in Umuodobo, Umuchieme Okpatu - - 49
Plate
10: Furnace No 4. - - - - - - - - 49
Plate
11: Furnace 5 - - - - - - - - 50
Plate
12: Furnace No 6,Plate the highest height furnace remain - - 51
Plate
14: Natural bridge on top of Affia river - - - -
52
Plate
15: Cave under the natural bridge. - - - - - 53
Plate
16: Water fall . - - - - - - - - 54
Plate
17: Cave beside water fall - - - - - - 54
LIST OF FIGURES
Figure
1: Map of Enugu state showing Udi LGA - - - -
22
Figure
2: Map of Udi showing okpatu - - - - - - 23
Figure
3: Map of okpatu - - - - - - - - 24
TABLE OF CONTENT
Title page - - - - - - - - - - i
Dedication - - - - - - - - - - ii
Acknowledgment - - - - - - - - - iii
Preface - - - - - - - - - - iv
Table of contents - - - - - - - - - v
List of figures - - - - - - - - - vii
List of plates - - - - - - - - - viii
List of table - - - - - - - - - - ix
CHAPTER
ONE
1.0
Introduction - - - - - - - - 1
1.1 Statement
of Problem - - - - - - - 2
1.2 Research
question - - - - - - - - 3
1.3 Research
Objective - - - - - - - - 3
1.4 Research
Methods - - - - - - - - 4
1.5 Significance
of Study - - - - - - - 5
1.6 Limitation
of study - - - - - - - - 6
CHAPTER
TWO:
2.0
Preparations - - - - - - - - 8
CHAPTER THREE
3.0
LITERATURE
REVIEW
3.1
Empirical Literature - - - - - - - 11
3.2
Theoretical
Literature - - - - - - - 13
3.3
Theoretical orientation
- - - - - - - 16
CHAPTER
FOUR
4.0
Environmental setting
of okpatu - - - - - 20
4.1
Geographical Location - - - - - - 24
4.1.1 Climate and vegetation of okpatu - - - - 24
4.2 Historical background of Okpatu - - - - 25
4.3 The economic activities of Okpatu People - - - - 27
4.4 Political Organization of Okpatu - - - - 29
4.5 Cultural Activities/Socio-Economic
Activities - - - 30
4.5.1 Religion - - - - - - - - 30
4.5.2 Festival
4.5.3 Totemic Animals
CHAPTER
FIVE
5.1 Data presentation - - - - - - - 34
5.1.2 Presentation of Archaeological Reconnaissance
data in
Okpuatu
2014 - - - - - - - 45
5.2 Data analysis - - - - - - - 55
5.2.1 Data Analysis on Ethnographic research in
Okpatu 2014 - 56
CHAPTER
SIX
6.1 Summary - - - - - - - - 61
6,2 Recommendations - - - - - - - 61
6.3 Conclusion
- - - - - - - - 62
CHAPTER ONE
1.0 INTRODUCTION
This research is set up to discover
more archaeological site and study the ethnography of Okpatu people.
Okpatu-is located in the Eastern part
of Nigeria under Udi Local Governemnt Area of Enugu State. Okputu has two autonomous
Communities, Ibite Okpatu and Ukehe. The Ibite means that some of the part is
situated in the left while the Ukehe
means that some parts are situated in the right side of the community that is how the town
is structured, some part leaves in the left side of the community while some
leaves in the right side of the Community.
According to Prof. Johnny Eluka, “ Okpatu is the 5th
son of Ojebe Ogene who have seven sons. The names of sons are:
Ebe
(1st Son), Abor, Ukana, Awhum, Okpata Nkwuedem Umuokah, present
Ukehe in Nsukka. Ojebe is man while Ogene is female Ojebe is the husband of
Ogene.”
This research was set up in okpatu
because, the Okpatu is naturally blessed with archaeological and ethnographic
data or resources. Therefore we intend
to s study the archaeological reconnaissance/ethnography of Okpatu in order to
put all of them into tourism activities. We intend to do this research because,
people of Okpatau has been degrading, defacing the cultural heritage in their
environment, because they do not know the value of all those materials.
By choosing okpatu as our case study, it
will help or led to the preservation of archaeological material and also help
them to know the value of those materials or cultural heritages so that they
will not defacing the natural resources again.
We
adopted participate observation as our method, under it we use
Participate-as – observer, according to
P.U. Okpoko, paticipat-as-observer reveals his identify and purpose to the
people under study. We reveal our identify to the people of Okpatu, we inform
them that we are coming to study their way of life in a social context.
Having
chose participant-as-observer, we also make use of In-depth interview in which
we used semi-structured interview to collect or get data.
The research lasted for three days, it
started on 15-17 May 2014. During this research
we were able to collect more ethnographic data about Okpatu way of life and
also discover more archaeology sites. Some of the sites are: Iron smelting site
in Umuodobo (Umuchime), natural bridge, caves and water full all in Okpatu. The
research was motivated most because of cultural and natural heritage of archaeological
materials in Okpatu.
1.1 STATEMENT OF PROBLEM
We were motivated by the
archaeological and ethnographic features in Okpatu. The research was set up as
a rescue operation of archaeological materials and ethnographic resources in
Okpatu. This is because people in Okpatu, they did not know the value of all
their cultural heritages and some of the archaeological materials are being
destroying every day as a result of Christianity or western interaction.
Therefore, this research was majorly
set up on how to preserve the archaeological and ethnographic resources in
Okpatu. Some people are ignorance of the archaeological materials and therefore
tends to destroy all of them. With the effect of this research, it will enable
them known that those material should not be destroy but should be preserve to
the prosperity.
1.2 RESEARCH QUESTION
According to P.U. Okpoko research
question involves creating researchable question that are clear and open-ended.
Some
of the questions we ask them are: Do you
have historic site in your community? Is any cultural heritage in your
community, or indigenous culture? What are the major attributes of those cultural
activities, socio-economic activities and the socio-political organization in
your community? Do you have iron
smelting site? And many other questions which we ask them to ge more data. At
the end of the question, we tired to tell them
How to utilize those cultural activities to tourism activities or
sector.
1.3 Research Objectives
The major objectives of this research
are as follows:
1. To
know more about the archaeological
resources in Okpatu
2.
To let the people of okpatu know the
value of their culture, Archaeological and other ethnographic heritages in
their community.
3.
To identify more archaeological sites in
Okpatu, which we have succeeded in discovering many sites. For example, iron
smelting sites, natural bridge, carves and water fall all in okpatu.
4.
To teach the local people on how to
preserve the archaeological and ethnographical resources in their community.
5.
To create more awareness in the study of
archaeology and socio-cultural materials.
6.
To keep more records of archaeological
sites in Nigeria.
7.
To let them known that all culture is
unique.
1.4
Research
Method:
This is the approach the
researcher used to collect his data during the field work.
In this research participate-as-
observer was used. It helps us to reveal our purpose to the people under study
which enable tham to reveal all the necessary information that we need during
the field work.
A surface survey was used during
the archaeological reconnaissance. We have some important equipment which we
used for the surface survey. Some of them are, ragging pole, GPS, tape,
cameras, and other samples. We visited most places that have archeological and
ethnographic features in Okpatu. Places like iron smelting sites in Umuodobo
(Umuchime), natural bridge, caves and water fall in Affia Okpatu river.
In-depth interviews was also used
in this research. In-depth interview according to P.U. Okpoko “Entail the
collection of semi-structured or unstructured data through interviewer-interviewer
verbal interactions or conversations”.
We applied it to our research because we have key informant whom we
asked relevant questions based on semi structured interview guide.
Some of key informants are Igwe
Prof. Johnny Ehika, Igwe Hyacinth and other cabinets and some elders in the
community. Most of all the method of collecting data were based on the primary
source of collection.
Though, there are also secondary
source in this research. Because some written and published book were also useful
in the research and also some of the library sources were also useful in the
research.
1.5 Significance of Study
The significant of study generally stand for
the important of the research to the society. Therefore, this research is very
important and useful to the society in many ways.
With
the study of archaeological reconnaissance/ethnography of okpatu, it will be
easy for other scholars to read, and learn more about the ethnography of Okpatu
people with out-being visit the place.
It
will teach a lesson to the Christianity to know that cultural heritage is not a
sin but should be preserved and practice in a social context.
The
prosterities of Okpatu will find it worthy any time t hey come across the
material or the source that written about their culture and other historical
background as this research tends to do.
1.6
Limitation of Study
The Limitation according to Oxford
Dictionary is the act or process of limiting somebody, or restricting someone not
to get what he intends to get.
In this research there are some factors
that restricted or obstructed us not to get maximum information in the
community. Some of the factors are funds, language, nature the material, oral
traditional conflict.
Funds
The field work last for three
days, but we were unable to cover all we are supposed to cover,our coordinator
Dr.E.E Okonkwo told us that we will still go back to Umuodobo in Umuchime to
get some proper information and to do text pit on the forth day. I was unable
to go not because of any other thing but because of financial problem. I feel
the pain, because going to that place on the fourth day would have increased my
data and also increase my horizon on how to do the text pit and other field
work which they did that day.
Time Factors:
This is another limitation in the
research. We were given only three days to get every thing in okpatu on their
ethnography and the archaeological reconnaissance. I believed that we might
have missed some vital information or data because we do not have enough time
to interview at least different people in some other villages. This is because
okptu is made up of 12 villages but we only succeeded in get data for only Umleme,
Ibite Okpatu, Umuodobo in Umuchime, Amagu we would have tried to go to other
villages but due to time we relied only on the few villages and use the few data to interpret the whole 12
villages. I assumed that if we interview other villages they would have
produced more data.
Language Barrier
The community
are Igbo speaking. Some of us are not Igbo people and some of the interviewee
flow eloquently in Igbo Language, it restricts some of our member to get a
limit data. Even some of our people who are Igbo still find it difficulty to
understand their language. For example, when they want to tell us that they
Lordid corbra, it took us-a-long time to understand what type of snake they are
referring to
Conflict
After
we visited Affia river, natural bridge, caves,water falland arrived at Amagu,we
were supposed to ask our tour guides some question, but due to the
conflict which we have with the Amaegu
village restricted us not to ask the question as we ought to ask to get more data.
According to them “they said that our visiting to affia river is illegal, that
we are supposed to inform them before going to the river as their custom” but
our coordinator settled the issue amicably.
CHAPTER
TWO
2.1 PREPARATION
TO EMBARK ON RESEARCH IN OKPATU 2014.
There is popular saying “Behind every
successful man beside him there is a good woman.
In
our field work to Okpatu 2014 being successful beside it, there is a work of God
and also prepare planning or preparation. We planned the field work well and
God Almighty helped us to manifest it to our expectation.
Before
we embark on the field work, we did a series of meeting planning and discussing
how to do the research and the possible means of getting there. Below are the
breaks down on how we did the preparation before going to the field work in
Okpata 2014.
First
meeting in the final year class on 28/04/2014,Dr. E.E. Okonkwu introduced the
course (Ach 231) field work 1 to us as a coordinator of the field work 1. He
told us that, they have been going to Okpatu where we will do the research but
still working on it to met the prepare people like Igwe and other Official
people in Okpatu to take permission and informed them about our coming. He told
us to start getting ready that we will left/ embark on the field work on
15/05/2014, but we will meet again on 02/05/2014 to discuss on how to go Okpatu.
Second
meeting, (02/05/2014) we all the second year students in archeology assembled
in the departmental Library and wait for the meeting, at 1.20pm, Dr. E.E
Okonkwo our coordinator entered and great all the students. We also responded and greet him. According to him “ As I told
you that we will go to Okpatu, we are
here to discuss on how to go the place, based on the transport fare, refreshment
dress code. He also introduces the topic and the method we will use in the
research. According to him “the topic of the research is “Archaeological
reconnaissance/Ethnography of Okpatu 2014” on the methodology. “As we all know,
we will use participant observation, in the participate observation there are
two dimensions, we will use participate-as-observer this is because we will
tell them our aim, reveal our identify to the people under study”. Having chose
participate-as-observer, he also stated that we will use in-depth interview to
collect data based on the semi- structured interview guide.
On
the issue of financial, he said that, we students will pay for the fare and miscellaneous
this is because, university management do not sponsor field work and is a must
course before any body graduate in the departments. He told Morphuanya Bernard
to point the person that will be in charge of collecting money and arrange
every thing about our going to Okpatu. Bernard pointed Otugara Remigus and Joy;
at the end of the meeting he told us that we should not dress like a party type
but dress like a field work researcher in archaeology by putting on hard shows
and hard clothes like Jeans both male and female must be on trouser. He later
added Bamidele Abiola to join Reinifius and Joy in the management of the
affairs. He told the organizer committee to do the estimate of all the expenses
and tell him how much each students supposed to pay on or before Monday.
Third
meeting (09/05/2014) in final year class., Remigius and his organizing
committee told us that, the whole estimate for each person is N3, 000 which we
will pay both for transport fare and miscellaneous, some of the class objected even
agitated on the money, saying that the money is too much but we later agree to
pay to enable our research go successfully.
The
field work started on 15/05/2014 and end on 17/05/2014. The preparation and
planning contribute absolutely for research success.
CHAPTER
THREE
LITERATURE
REVIEW
In every research there is need to a
researcher to read another written work that relate to his research subject.
According P.U. Okpoko “Literature review is a critical analysis of available literature
on the subject matter in order to establish gaps in knowledge that justifies
the study” (P.U. Okpoko and P.J. Ezeah 2011. 9).
3.1 Empirical Literature
The
research is viewed in two perspectives one is archaeological reconnaissance two
the ethnography of Okpatu 2014. One may wonder or may be confused of the word archeological reconnaissance and
ethnography of Okptau 2014. Below are the more elaboration about the
archaeological reconnaissance and
ethnographic research.
3.1.1 Archaeological Reconnaissance
According to
Wendy A. Et al “Archaeological Reconnaissance refers to a methods
archaeologists use to acquire data from sites or region without
excavation”. He also stated that “the
archaeological reconnaissance or survey include detecting and recoding of
artifacts and ecofacts other archaeological materials. When they are found on
the surface, their proveniences are recorded. The archaeological reconnaissance
helps the archaeologist to discover more sites on surface of the earth. Though
not all site can be discover by archaeological reconnaissance, but a large
number of sites have been discovered through the reconnaissance. For example we
discovered seven archaeological sites in Umuchime Okpatu (iron smelting) using
the archaeological reconnaissance we also discover natural bridge, caves and
water fall all in Okpatu using archaeological reconnaissance.
3.1.2 Ethnography Research
Kroeber (1966) defined ethnography “as the primary
portrays condition of a moment, or culture seen synchronically as a people’s
culture is organized into more or less coherent patterns”.
Ethnography
according to P.U. Okpoko . “is the study of human society. It is concern with
the way of life or culture of contemporary people namely economy political
system kinship relation ideas morals technology and crafts among others”
The
Ethnographer participates, overtly or covertly, in people’s daily life for an extended period of time,
watching what happens, listening to what is said, as king questions, in fact
collecting whatever data are available to throw light on the issue with which
he or she is concerned (Martyn et al. 1983).
Ethnographic
data are vital for a meaningful study of early food production. This is
because they provide a basis for generating hypothesis relating to the
inception and development of different agricultural traditions known to have
existed in various regions and sub region of any given area from prehistoric
times. Central to such hypothesis are
the identification of the role of local expertise as well as the social ideals
and ideas that determined how social knowledge of various kinds were translated.
(Andah, 1993. 243 in A.I. Okpoko et al).
3.2 Theoretical Literature
Cultural of
every community are been structured on a basic theory. Therefore the Okpatu people way of life to
the present day has a theory in which it depends on.
Culture
according to Oxford dictionary is the people’s way life. According to Edward Taylor
“Culture or civilization is that complex whole which include knowledge belief,
art, morals, law, custom and any other capabilities and habits acquired by man
as a member of society. Judging from the above, it means that, for any culture
to exist, there must be certain combination or association of other things to
enable it work effectively.
The
archaeologist also believed in the law of association law of association in
archeology first stated by Dannish Archaeologist J. J.A. Worsaae 1843. That “the
objects accompanying a human burial are in most cases things that were in use
at the same time”. He further stated the example that “ when certain artifact
types are found together in grave association after grave association, and when
most evolved forms of the same tools are found in association with other
burials, then the association provide, some basis for chronopgrapical groups on
the basis of association and artifice styles” ( B.N. Fagan 1978).
Based on the
above explanation in Okpatu nothing only one culture is made up of the while
cultural activities. These are different cultures both the indigenous and
borrowed culture. Which metamorphose and become their system of practice.
Below
are some theoretical thought:
1.
Structural functionalisms theory: The
pioneers of this theory are: Radcliffe-Brown (1881-1955), Levi-Strauss (1908?) and
others. Levi- Strauss seem to see how the history or proliferate societies,
contribute to what exist in our present day societies while Radcliffe-Brown
tries to see it from his perspective, the structural patterns of institutions
that exist in order to maintain a holistic society. This school of thought, laid more emphasis on
how cultural processes are been structured and functioned from the
inception of the society to the present
day of the society. This signifies that, in Okpatu what they are practicing
today as their culture including language are been structured in the fast by
the proliferators people.
2.
Diffusionism:
This theoretical school of thought tends to
explain society and what is happening in the society as an extention of the
social evolutionary theories. This is the view that an element of culture has
its origin in one particular society and after wards spread to other places.
This school of thought believed
that diffusion has lessen place if they find a cultural elements, C in two
societies, A and B through source historical interaction. For instance
archaeologists use the term skevomorphs to describe an artifact of a similar
type found in another place hat is thought not be original provenance. P J
Ezeah.A survey of socio-anthropological thoughts :47).
Okpatu might have borrowed some
cultures form their neighbor communities or society due to the interaction with
other people. This is because non communities or society will have every thing
that constitutes culture. Moreover, civilization started in Egypt and Mesopotamia
and spread to the nearest society to the present societies. Before the
inception of Ojebe Ogene who Bore Okpatu in 2-3 centuries ago, those culture
they practice today might have exist in their neighour society, but when they
settled. They might have borrowed some and structure with some of their
indigenous culture.
3. System Theory
This theory look at the
multiplicities of the existing of different structures that has been structured
to perform certain roles in the society in order to maintain and sustain the development of society. The
pioneer of this school of is Talcott
Parson (1950). “system theory explain any structure whether simple or complex
which comprises of part and which relived on the performance of whole. Said by
Parson (1950)”
According to parson and Manilawsoki, society has
four major segments. The four segment are:
1.
Economic segment: This segment focus on
the issue of cultural components or apparatus with represent to moral, legal,
technical and traditional control and proscription with regulated action and
punishment as well as the words positive and negative outcomes.
2.
Educational
Segment:
This segment are in charge or the institutionalized nature of knowledge for
update and transformation or trial cultural or traditional changes.
3.
Political
Organization segment: This segment thus deals with the
institutional authority being defined each granted powers to enforce compliance
of others.
4.
Social
control of Legal: This reflect human behavior with reflect to moral
and individuals regulated behavior while the economic discussed earlier which tries to see how goods and services are
been manipulated in order to maintain continuity in society.
3.3 Theoretical Orientation
Archeology system theory and it
functions in okpatu: Having review different theories and based on
the data collected in Okpatu, I came in conclusion and agreed that, the Okpatu
people practice Archaeology system theory and this is how it function in their
society.
Archaeology
system theory is the multiplicity of different theories. Archaeology system theory help them to work in unity, have
division of labour based on the segment who deal. With different issue in the
community.
Archaeology system theory is a system in
which system different parts simple or complex work to the development and
sustainability of community and if any part fail to work. It will affect the
whole body because it has been structured that this body will dealt with this
particular issue as the division of labour.
In Okpatu the four segment under the system
theory according to TACOLT Parson are effective in Okpatu. For example.
Economic segment: in Okpatu they are known as farmers, iron smelting, artisans,
wood carvers, basket weaving, all these are comprises both substance and
commercial therefore they traded. They
have means of exchange in the olden day which was based on trade by
barter as it was in Egypt and also Mesopotamia.
Educational segment: The present people now
is Okpatu did not obtain their knowledge from their mothers womb but obtain it
from their fathers and other educational section which transfer knowledge from
one generation to another generation.
According to Igwu Chibara in Umuodobo (30
year above). He send that “ I did not know the history of iron smelting in my
community but I as born and learn it from my father. This shows that his father
educate him on how to smelt an iron from his child hood which help him to
sustain the knowledge to the present.
Political
Organization: This structure is to rule and maintain peace in the community of
Okpatu as it has been structured from the olden days to the present. Their
political organization is based on the gerontocracy, but there are other
segment like Age grade, Umuada, Umunna who also help to maintain peace in the
community.
Social
Control of Legal: The social control in Okpatu is base don two perspectives, Spiritual
and physical. Spiritual they believed that if you commit an offence that the
land (Ani) goddess will fight for them; and the Ani over sees constitution
including all the animal they for bid, is for that reason they believed that
those forbidding animals like Snail, if you eat it no body will fight but the
land (Ani) will fight based on giving signs like swollen stomach which may led
to the persons death as punishment the offence been committed by eaten snail
which is a totemic anila in their community.
On the physical social control. If any body
commit an offence like killing of human being the person will be banished from
the community as a punishment for the offence.
All the above mentioned functions are what
makes me to agree that Okpatu people practice archaeology system theory,
because all the function and features of archaeology sytem theory is seen in
Okpatu.
In
finally, Okpatu is been structured under the archaeology system theory which
aimed that every parts must work effectively for the development and
sustainability of society, truly the archaeology system theory help okpatu to
retain all or. Most of their cultural heritage based on the working of each
segment like economic, education, political and social control, all these work
as a division of labour to foster the development of Okpatu.
CHAPTER FOUR
ENVIRONMENTAL SETTING OF OKPATU
Okpatu
is a community located in Eastern part of Nigeria, Enugu State. In Udi Local
Government Area. Okpatu people are Igbo speaking community, they are
industrious, they practice substance and commercial agriculture (farming), iron
smelting, wood carver, basket weaving, Artisans, trade by barker. They also
have other social activities like festival, religion etc. they are Igbo culture
oriented not we astern culture oriented, but based on the interaction with
western people, some of the western culture has been diffused to the community.
They
are peace and loving community but punish whosever offend the Land based on the
traditional constitution. They have oral
tradition not written constitution.
They
believed that God Almighty created the heaven and earth (Ani) and manifest all
that exist on earth.
1.4 Geographical Location of Okpatu
Geographical location, this is where or a
place where Okpatu can be located in the map.
Okpatu centre lies in the Latitudes of 6.5600000, longitudes. 7.4125000E.
Zone
Altitude feet
1440
Altitude meter
483 above sea level
According
to Evan Patrick Nwafor (15/05/2014) Okpatu have boundary with Nike in the East,
Umulugbe in North, Owhum in South and Egede in West.
Below
are maps, Enugu state map showing Udi LGA, Udi map showing okpatu, and okpatu
map.
Figure
1: Map of Enugu state showing Udi LGA
Figure 2: Map of Udi
showing okpatu
Figure 3: Map of okpatu
4.1.1 Climate and Vegetation of Okpatu
Climate according to oxford “the regular
pattern of weather condition of a particular place”. Vegetation on the other hand comprises the
nature of plants in a particular area. This is because; the nature of climate
has an effect on the vegetation. If there change in climate, the climate will
respond either positive or negatively or positively the plants or vegetation
depends on it change.
Okpatu Climate, the major season are
dry and rainy seasons. It lies in a
tropical Gulf of Guinea savannah. The rainy seasons runs from April to October
while the rest moths are dry season. They plant all crops during the rainy
season and harvest them during the dry seasons. They most of their tourism
activities in the dry season. That they time they normally travel and do most
of their major festival like Ojebe-Ogene, Affia and other celebration like moon
might tale all these were most celebrate during the dry season raining from
November to March.
Vegetation , their vegetation changes
along with the amount of precipitation or rain fall. The have tropical
rainforest in the south and savannah in the north. Their vegetation has all the
characteristics of the tropical rain forest.
Pate
1:okpatu vegetation.
4.2
Historical
Background of Okpatu
According
to Chief Crhsitopher, Atta (Eziafakaego), (15/15/2014), “ Every village,
community have history, this is because they are not free. For that reasons
Okpatu originated from Ojebe-Ogene. Ojebe met Ogene in the central market at Nsude,
he was charmed by the beaut of Ogene, he later married her”.
According
to PROF. Johnny Eluka, “ Ogene was a beautiful woman, she married three husband
more than two to three centuries ago. She first married Ngwo, , but things was
not moving well with them, she left and divorced him , she left and the man,
her second husband was Ugwunyi she born Nike and Egede for Ugwunyi but things
still not moving fine with them she left her second husband.
Ojene
being the third husband met Ogene in their central market at Nsude and was charmed by the beauty of Ogene and he
made up his mind to married Ogene. The marriage was blessed with seven sons,
their names are as follows based on the eldest son.
Ebe 1st
Son , Abor 2rd Son, Ukana 3rd Son, Owhum 4th Son, Okpatu
Ukwuedem 5th Son, Umulugbe 6th Son, Umuoka 7th
Son the present, Ukehe in old Nuskka divisions”
Among
the seven sons of Ojebe-Ogene, Ukehe the last but not the lest son received
more blessed from his parent.
Ogene
died in Ukehe where she went for Omugo. The Ukehe carry the corpse to Umulugbe
they rejected the corpses, they carry the corpse to Okpatu, Okpatu received the
corpse of his mother and took it to the eldest son (Ebe) and they buried their
mother there. That is the reasons whey Okpatu people use to go toEbe as
pilgrimage every ten years (decade) at the age of 80 years old to celebrate the
death and burial of the mother”.
Okpatu according to Prof. Johnny Eluka, is the 5th son of ojebe-ogene is
presently made up of two autonomous
communities Ibite OKpatu and Ukehe Okpatu”.
As
it is the wish of every body to make a progress and increase in population as
it is written in the Bible. The Okpatu at present have 12 villages.
According
chief Christopher Aka Okputa have 12 villages. They are Umleme, Amani, Amankwo,
Amaokah, Ezema, Amagu Umueme, Amaegbu, Obiagu, Amagu Njigbo and Amaonugbo. That
is now God increase their population. The 12 villages were structured that six
villages leaves in the left while the other six leaves in the right. That is
the reasons why we have Ibite and Ukehe (Left and right).
Plate
2: Igwe Hyacinth and members of cabinets of Ibite okpatu, telling us the
history of okpatu.
4.3
The
Economic Activities of Okpatu People
The
major source of income in Okpatu is based on agriculture. According to Evan
Patrick Nwafor. “we are known as farmers this is because we have a vast land”.
In
Okpatu there are other source of income or means which they use to sustain their lives, source of them are:
Though
not all of them are farmers, some are artisans, wood carver, basket weaving,
iron smelters (Blacksmith) palm wine tapper and other which is not illegal, all
the above mentioned are the means in which different partake to get this/her
income and feed his family.
There
means of exchange before they advent of white men based on the trade by barter
but as civilization reached to it apex in the Community, they now practice the
exchange based on the currency. They use Nigeria money as their currency and
their major means of exchange.
Having
mentioned agriculture as their source of income. This agriculture comprises the
crops and other cash crops. Their land is good for agriculture, though not all
their land is fertile to produce some certain crops but some of the crop and cash
crops which they produce are as follows:
According
to Silvanus Ochu in Umuodobo (Umuchime “The source of our economy are Major
agriculture we have crops and other cash crops which our land produce well, some of them are: Ede”.,
Cocoyam (Coloscaia esculenta, “ Okah”
Maize, zeamays, “ “Ji” Yam Dioscorea spp
“ Akpu”, cassava, Manihot esculenta,
“ Okpape” groundnut, Bambara voandzeia.
“ Egusi” Melon, Cucumeropus eduliss,
Yellow yam Dioscorea cayennezis,
Akidi Pigeon pea Cajanus Cajan, and
others.
He
further stated that some their cash crops are as follows: Ukwa” Bread fruit Treculia Africana, Oil palm free “ Nkwu: Elaeis guineeniss, “ Ogobe” Banana Musa sab, Plantain Musa Paradisis aca, “ Ukpaka” Oil Bean Pentaclethrea macrophylla, Pumpkin “
Ugboguru” Telfaiia occidentalis, Okro Hibiscus
esculenta, Palm wine Spondias mombin, Orange “ Oroma” Citrus sinensis.
Their
farm tools were mostly local tools, like hoe, cutlass, sickles and other
related local implement and it was based on their local tools that make some to
be under substance agriculture, because the effective of the farm. Implement
will determine the large land cultivate per year.
For
those who are not farmer like artisans, basket weaver, wood carvers and others,
they all bring their goods to the market in exchange of other goods, formally,
it ease based on the trade by barter (that was prior to advent of the western
now, it is done by exchange of currency in the market square.
4.4 Political Organization of Okpatu
This deals with
the institutional authority being defined each granted power to enforce
compliance of others.
Okpatu
practice gerontocracy based on the democracy system of government. There are
some official people who over sees some issues in the community. Ranging from
Igwe down to the Kidren or Umunna and Umuada.
In
Okpata there are different roles in the community. For example each shrine has
it own custodian, Igwe cannot be the custodian while the custodian be cannot be
the Igwe at the same time. But all the parts or segment regard the oldest man
in the community before taken any action.
Umuada
(daughters of the community) this comprises all the female both the married and unmarried ones. They paly
active role in settling some matter or
issues in the community.
The
political organization can be categorized in two parts. Traditional political
organization and western political organization and western political
organization.
In
the traditional aspect, this comprises or range from Igwe, cabinets, oldest man
in the community, Clan (Umunna/ and Umuada
The
western political aspect this comprises the counselors in the community who
report some issue in the community to the chairman while the chair man report
to the state government. All these are the socio-political organization in
Okpatu.
4.5 Cultural Activities/Socio-Economic
Activities
Cultural is
generally defined as the people’s way of life. According Edward Tylor “Culture
is that complex whole which include norms, belief, value that help community to
develop their society”
Okpatu people
have abundance culture and other social activities which they use to have fun
in their community.
This culture and socioeconomic
activities includes the festival, Religion, Age grade and other social
activities.
4.5.1 Religion
Their religion
is rooted in their custom and tradition. The Okpatu people see themselves as
being that lives in a religions universe which is create by a supreme being.
This is because they nurse a strong believe that they live a religions universe
and that being is in relationship wit other being. They practice their religion
in their traditional way by pouring Libation which is against the western
religion.
It
was based on their religion and their philosophy that makes them to forbid some
animals in their community. Some of the animal life snails, corbra, age iyi
crocodile, dog and others, but among all the animals only snail is general
while other are forbid by different villages but present people in Okpatu are
now eating all the animals as a result stern religion.
4.5.2 Festival
Festival according to Oxford Dictionary 7th
edition “a series of public events connected with a particular activity or idea
a day or period of year when people stop working to celebrate a special event,
often a religions one”.
According to Evan Patrick Nwafor, “
Okpata people are Igbo Odo, we have two calendar year, Odo year and Ofeke year.
Odo year comes on the even number year while Ofeke year comes on the odds
number year.
Odo is a cult of festival which is
generally celebrate every even number year. It is a very popular festival in
Okpatu. In Ofeke year too, they still have other festival which they celebrate
as they count month based on the linear counting. That is counting the moon on
the sky from one to 12 but it may not rhyme with the western method of country.
Some
of the major festival in Okpatu are as follows:
Akani
festival:
This festival is known as the most
peaceful month. They celebrate it during the planting season. The akani means
that every body’s hand is on the ground. (Planting season).
Ukwu Ekewe Festival:
They celebrate this festival for leg. This is because, they believed that leg is
the most errand in the body. It is not the physical health. During this
festival, they normally drop one mortal in the shrine to count and show that
hey did it for that particular year.
Ifiajiohu festival (New yam festival): This
is the day all the men will harvest new year in their farm and prayer to God
who did all things.
Onwa
Ugwu Festival: Every body in the
community participate in this festival, but some age grade have the
responsibility to shoot gun during the celebration.
In-Law
normally give their mothers, In-law heavy yam which will be carry along in
basket, and the In-law who receive the yam will prepare an African salad
(Abacha) to her brother In-Law who brought heavy yam for her .
Onwa
Ugwukpo: it is not generate festival but
it is done by some communities like Amaonugbo, Amaokah, Obiagu people.
Onwa Obodo Festival: This
is the festival people in Okpatu use to take titleship like Ozo title and
others. During this festival, the eldest daughter in the family must come home
to cook food of “Ogbuonwu” (Nri Ogbuonuwu).
Onwa Affia festival: This
is mostly celebrated on every December. The custodian is called Attama Affia
and he must come from Amaegu village.
Socio-cultural Activities: During
the some of the Festival, some of the people in the community do some social
activities like wrestling, moon light tale and others.
Age
Grade: Is called Ogba in their community. “ Ogba” is made of every body
born from one year to ten years. It is a very popular event which they
celebrate in every ten years. The grade will organized themselves and buy cow
and celebrate it as a big ceremony in the town.
They also play some important role in
the community, like donate some money to the development of the community in
Okpatu and also serve as an agent of socialization. The youth age grade mostly
serve as a community security who always appear when ever there is problem, in
community to fight for safety of their community.
CHAPTER FIVE
5.1 Data presentation:
The
research topic is made up of tow major topic: Archaeological reconnaissance and
the ethnography of Okpatu 2014.
The
field work started on 15/15/2014 to 17/05/2014, we start with the ethnography
of Okpatu, on the second day and third day was archaeological reconnaissance.
During
the research, we were able to get more data both on archaeological reconnaissance
and ethnography of okpatu. Below are the finding on the ethnography of Okpatu
and archaeological reconnaissance in Okpatu 2014.
5.1.1 Findings on ethnography of Okpatu 2014.
History of Okpatu,
Okpatu is the 5th son of Ojebe-Ogene who have seven sons. The names
of the sons are as follows based on the eldest
Ebe
1st Son, Abor 2rd Son, Ukana 3rd Son, Owhum 4th
Son, Okpatu Ukwuedem 5th Son, Umulugbe 6th Son, Umuoka 7th
Son the present, Ukehe in old Nsukka divisions”
Okputa
has six villages. Named, Umudeme, Amankwu, Ezema, Amaegbu, Umuchime, Amaegu.
Okpatu is divided into two autonomous community.
Ibite
Okpatu and Ukehe Okpatu. The community is structured that six villages lives in
the left called Ibite Okpatu while the other six lives in the right called
Ukehe Okpatu.
Ojebe
is male ogene is female. Ojebe is the husband of Ogene. ogene was a woman who
married three husband more than two to three centuries ago. She first married
to Ngwo, but things was not moving fine, she divorced him and marry to
Ugwuanyi, she born Nike later divorced Ugwuanyi again. Ojebe being the third
husband met Ogene in the central market at Nsude and was charmed by the beauty
of Ogene and Later married her.
At
present, there are twelve villages in Okpatu, they are
Umlene,
Amani, Amankwu, Amaohah, Ezema, Amachalla, Umuchime, Amagu Umene Amaegbu,
Obiagu, Amagu Ujigbo, and Amaonugbo village.
Ebe
is the eldest son of Ojebe-ogene, that is the reason why, if we bring kola,
source mostly male child must touch before any other things.
Among
all the children of Ojebe-ogene Ukehe received much blessed from his parent,
that is the reasons whey the are more influential.
Plate
3 Prof. Igwe Johnny Eluka (Phd),telling us the history of okpatu.
Historic sites in Okpatu Ofia
Odo (bush of Odo), woman do not enter
there. All the whole villages have their own some even have more than are
Evil forest in Okpatu is
called “Nkpu” (Secrad place). Some the Nkpu are, Nrupu one, Nkpu Okpatu, Nkpu
Okpomobodo but are no longer in existence due to Christianity. The present hall
of Umleme and on church place were all Nkpu in the past; but has been transform
to church and hall now. The timbers in the Nkpu are not harvest by any body
because people are running out of the Nkpu.
SHRINES’
Ugwu
rerengwu shrine, Alfia Ofepatu shirne, Egodo shrine, Ugwu dirim shrine, Ani
shrine (Earth goddess), Ugwu edem shrine, Amyanwu shrine (Sun god) Onu efue
shrine. They are still exiting are being worship by our people.
Abandoned settlement
Bee
Akpugbo, Bee Ugwudike, Bee Umuezuoke, Bee Ikenerim, Ozala Okpatu, Umushita. It
is because of the calamity of the people who live in those places that make
them to live the place, and became an abandonment settlement. Some of the calamities
are, killing of human being, Selig of human being (slave trade), kidnapping,
stealing.
In the
past Ozalla people kill and Ozo title hold, and in our custom that re Ozo title
holder must die or other mine people, nobody was ready for die for the offence
the commit, all the them ran out of their settlement Umushita name brothers
were known as evil doer, they said that only thing that remain for them is to
drink blood of fowl, they kill a large number of fowl and all of them die the same night, and place
became abandon settlement.
Sources of water in okpatu Water
places some of the shrines have water, like Affia. It has it own water. Affia
provided water for our people before the advent of white men. There are other
sources of water for our people, but affia is the major one. Affia and Egodo
are the two major source of water for our people. We all have water fall, cave
and others tourist sites.
Plate
4: Affia river
Taboos, if a child
first bring upper teeth instead of the lower teeth; it is an abomination in our
community. The person must not enter place of celebration of Ani (Earth). We
also have “Igbo Epie” stranger should not enter.
Still in the water places.
We
have Njuo Miri Deleke, Njuo miri Nkpa (Lake), Njuo Ndioche. This is because,
white man came and kill an elephant in the place called the Njuo miri Ndiocha,
the meat of the elephant was eat for a more than a year.
In some the river has “Aguiyi crocodile. It normally comes out whne a legned or hero
die in the community. We do kill or fish in those water mentioned.
Festivals
They
are known as Igbo Odo
Okpatu have two
calendar year. Odo year and Ofeke year. Odo comes on even year while Ofeke year
comes on odd year in number of figures.
Ofeke calendar year and all the
festival in Ofeke eyar.
Akani
Okpatu
Festival (May)
it is celebrate on every planting season. It means that every body’s hand is in
the soil (plant) they celebrate it to enable the god deity their crops to yield
well. During the celebration of the festival, they do wrestling, moon night
play, night tale and other. It is the most peaceful months.
Ukwu
Ekewe Festival; (New yam
festival): They believed that leg is the most errand in the human body
therefore, they need to celebrate the leg. The leg is not the physical leg but
comprises the physical health. Umuene are the people who are responsible to
announce the date of the festival, every year they normally drop mortal in the
shrine to count and show that the did it for that particular year. Every body
most male must kill cock even if you have cow you must kill cock and the cock
must be eaten by the man and his wife their children will not eat the cock but
eat other meat available. They celebrate on June.
Ifiajioku festival (New yam festival) is
also celebrated in the month of Ukwu.
Onwa Ugwu Festival:
This festival is celebrated in the month of August. It is the most popular month.
The month is also known as festival of peace, reconciliation in honour of
Ugwurerengwu deity. It is celebrate by every body in the community both
Christians and traditionalist.
Ugwurerengwu is the tallest montian in Okpatu. That is the place were first
bomb was droped. The chief priest two around the place. During the celebration
some age grade has the responsibility to shoot gun powder for the celebration.
During
this period in-laws normally give their mothers In-law a large heavy yam while
the mother-in-law who receives the yam will prepare Abacha (Afrian salads) to
her In-law who brought yam for her. The month is the month they use to welcome
those people whom they sent exile.
The
celebration is the most peaceful month.
Onwa Ugwuokpo: It
is only celebrate by separate village not all the village celebrates it. The
festival is mostly celebrated in Amaonugbo, Obiagu, and Amaokah.
Onwa Obodo festival:
This is done on the October. It is a period of taken title in Okpatu. The
eldest daughter in the family must come to cook the food of Ogbuonwu (Nri
Ogbonwu), as it is called in their community.
Onwa Affia Festival:
Affia River is a place where God constructed natural bridge which can contain
tow trainers or vehicles. Beside it there is “Ogba” )cave
It is
also known as natural borehole, it has water fall. The custodian is called Attma.
Affia, the Attama Affia must come from Amaegu Njigbo village as our custom
instituted it.
Affia
was a woman who did not want any dirty. They believed that they can beg the
stream or river, child, Divine favour and other social progress. If you won to
do this, the person must consult the chief priest called Attma Afifa to help
him because another person id not have authority to perform such act only the
chief priest has the spiritual right to perform the sacrifices. Affia festival
is normally done in the December period after that there comes Odo year.
Plate
5: Evan Patrick Nwafor and obochi peter in Affia river.
Odo year is normally
known as masquerades festival.
Ojebe-Ogene festival is
normally done every ten year in the moth of February. Every body in Okpatu at the age of 80 will move to
celebrate Ojebe Ogene in Ebe community and spend some days there. They go there
to celebrate the death and burial of their mother Ogene. This is because Ogene
died in Ukehe where she went Omugo (nursing mother), the Ukehe brought the
corps to Umuhumgbe, but the reject the corpse, the Ukehe took the corpse to
Okpatu, okpatu reeiveve the corpse and take the corpse to Ebe as the eldest son
and buries their mother there. That is the reason why Okpatu people normally go
to the Ebe every ten year to celebrate Ojebe-Ogene
Totemic animal in Okpatu are
lion, bush pig, snail, dog, people form Amaegu forbid snails but other village
eat it.
Igwe
Deity: The story is from oral believe, if they eat it, their stomach will swell
up or they have swollen stomach which may result negatively to their health.
Umuene
forbids, cobra but if the cobra misbehave, like kill of fowl or biting people
they will kill the cobra.
According
to Evan Patrick Nwafor “the reason why we forbid all the animals we mentioned
is because our people believed that each person is represented in the animal
being down. He further illustrated the reason by given example of what happen
in their community. He said “ one man in our community went farm, the man was a
hunter, he catch monkey (ewe) and tied the
animal from his farm to his compound, on reaching home, one of his child
temperature beyond every body’s expectation to the extent that the child was
about to die. He consulted native doctor (Didbia), after some incantation the
native doctor told him to untie the animal. (Ewe), he did as the native doctor tell
him, he releases the animal. Immediately, the child regains his health that is
the reasons whey our people forbid some animals”.
TABOOS
AND FORBIDDING
An
Ozo title man and chief priest forbid “Akpu” Cassava Manihot, maize Okah”
Zeamays, sheep. They believed that Ozo title holder and chief purist should be
upright person.
They
believed that if they eat cassava they will be dull, if they eat sheep due to
the bitter or the sweet it may led them not comprise or may even be foolish
like sheep “Okah” they associated it with metaphor, they believed that, if they
eat maize, they may lie because Okah means to forecast in their nature meaning
and being forecast like telling something that are yet to happen, if Ozo and
chief priest eat, they may forecast lie for people in the community.
FORBIDDING
Women
do not climb oil palm three, woman do not harvest yam, woman do not go for
where they talk of land, and woman does not act as custodian. The chief priest
cannot go to discuss land, if there is any problem on the issue of land, the
people who are involved will go to chief priest not chief priest going to meet
them. They have some cultural activities where they are doing before but now
they are no longer in vogue. Some of the abound an cultures are wrestling
“Mgba” native wrestling, moon bright play, night tale and others.
Iron
smelting sites
Utu -furnance
Slags
-ikpoehuru
Bloom-
impama
Iron
smelting is rest wholly in Umuchieme but later extend to other communities.
Iron
smelting is restricted to Umu ugbonabo, they refuse to reveal the secret to
other community.
They
also have artisans like wood carver, Amaonugbo, spengalsied is basket weaving.
Rain
Maker
Amaegbu
people do rain maker also pursue rain.
Dress Code
According
to Evan Patrick Nwafor, “we believed in the dressing as it is written in the
Holy book “Bible”
They
believe to cover themselves well. Their male dressing code in the past “Iwa
Ogodo” female normal dressing. But Civilization has taken place, people dress
any how.
They
have tatoo, African Idigo “Uli” they use it to decorate their body mostly female during the festival.
They also have “Ufie” it looks like red in colour. It beautifies a woman body,
it is also medicinal, it supplies blood to the body when ever you applied it.
(Blood tonic).
Their popular foods
“Abacha” African salad, “Ngbudu, Akidi” pea Cajanus
cajan “ Akpu” cassava Manihot
esculenda :Ji” Yam of different type
Dioscorea spp, Okpa” bambara nut
Groundnut, “Ede” yellow yam Dioscorea
cayennesis, water yam Dioscorea alata, “ okah” Maize Zea may, “ Ola” white white guinea yam Dioscorea rotundata.
Economic
Trees
“Nkwu”
oil palmtree Elaeis guineensis, “ Oji” Kola tree Gavecinia kola, “ Ube” Avacado ersea Americana, Iroko tree for timber Micicia toccelsa, “Udara”
Afria black star, “ UIkpaka” oil bean Pentaclthra macropylla “ Ukwa” breadfruit Trecuka Africanan, “Ogbonno” bush mango Irvingia wombohu, “Iguru” Bush mango Iringia gabonensis, Mango Mangifera indica, “Akuoyibo” coconut Cocos uniofea, Banana “ Ogebe’ Musa aab, Plantain Musa spp, “ Dogoyaro” Azadirachta indica for medicinal like malaria and fever, “ Oroma”
orange Citrius sinensis, Pawpaw carica papaya, and others.
Other source of their economy are,
artisans, blacksmithing (Iron smelting), basket weaving, craft, wood carver,
and their major source of income is farm work (agriculture) said by syvanins
ochu one of our four guide on the second day of research (field work).
All
these data presentation are under ethnography data which are collect in Okpatu
on 15/05/2014. Below are the data presentation on archaeological reconnaissance
which are collected in Okpatu during the field work (research)
5.1.2 Presentation of Archaeological reconnaissance
data in Okpatu 2014
Iron smelting
sites Umuodobo in Umuchime, Okpatu. Umuchime is made up of three clans, Umuchime
title eldest, followed by Umuodobo and Umulla clan.
“Ehuru” Slages
“Inpama” Blooms
Processes
in Iron smelting
They
will first of all bring timbers from bush or forest, they structure those
timbers (Mud all of than) and set fire on then. They fire will last at least a
week, before that week, all the wood will turn to charcoal which they will use
to heat the rand material while they use to produce iron. Note the week in Igbo
is made of four days named Eke, Orie, Afor and Nkwo.
Names of the trees which they use to
produce charcoal are “Icheku” black velvet Dialium
guineense, “Ugba” African oil bean petnaclethra
macrophylla benth. Aga tree, Nyi and others.
Igwe chibara the they informant
refused to reveal the raw material for the iron smelting, but our coordinator
Dr. E.E. Okonkwo told us that, the material is heamities stone.
According to Igwe Chibara, “Iron smelting is not one
person work. It is a collective effort and there is also division of labour in
the production of iron or iron smelting, some people will engage in bringing
wood form forest, some will specialized in smelting the iron, some will
specialized in bringing the food for workers, and others”
Iron smelting is a communal,
collective and division of labour in which some people specialized in different
segment. There are some rituals and sacrifices to be made before they start the
iron smelting, this because they believed that they have to take permission
from goddess of earth (Ani) who owns heavy they are using to produce the iron.
All these are based on the oral traditions.
Archaeological
surface collection and mapping
Site1 Umuodobodo, furnace, type shaft, furnace is
called utu in their native language.
Plate:
Codinates 06032’44.7”N, 07024’25.9”E
415m
above sea level
Plate
6: Furnace No 1
Furnaces
No 2: They first put the raw material inside the furnace. The waste product is
called “Ehuru” Slags, the product is called Mpama which they used to produce
other materials like hoe, cutlass and other metal or iron. Those material which
was close to the wall will remain on the wall as it is observe in the furnace
No 2 furnace, staff Umuodobod.
Picture
Place:
coordinates O60 32’ 45.3” N
070
24’ 25.9” E
438m above the
sea level
Plate7:
Furnace No 2
Site
two Umuodobo clan
Furnace type
shaft
Place:
coordinates O60 32’ 44.5” N
070
24’ 22.1” E
416m above the sea
level
Plate
8: Furnace NO 3.
Site three:
Umuodobo: Deposition site or debris “ Ikpo ehuru” A large heap of slag’s. The
reconnaissance reveals the follows:
1.
Cinder
2.
Slag
3.
Pot sheds
Measurement of
the heap of the slags
Height 7.5ft
Width 18.7m
Length 24.5m
Coordinates
Place: O60 32’ 45.0” N
070
24’ 20.9” E
467m above the
sea level
Reason for the potsherds, during the iron smelting some people might have use
pot made up of clay to bring food, water for the workers, on the process, the
clay pot may brake while packing the stages they packs all and deposit it here.
Plate 9:
Deposition of slags/ cinder.
Plant : the heap
of iron slag in Umuodobo, Umuchieme Okpatu
Site four
Umuodobo
Furnace type
shaft
Place:
coordinates O60 32’ 44.7” N
070
24’ 21.9” E
470m above the
sea level
Plate 10:
Furnace No 4.
Plate furnace in
Umuobodo
Site five
umuodobo
Furnace (shaft)
060 32’ 44.7” N
070 24’ 21.2” E
470m above the
sea level
Plate 11:
Furnace 5
Site six:
Umuodobo. Dis covered by Dr. E.E. Okonkwo et al. According to Dr. Okonkwo, “
This is the highest height of furnace remain in the Nigeria”
Measurement of the furnace
Thickenss of the
wall, 1.8ft
Current height
3ft. it might have reduced due to the rain fall and by next it will still
reduce said by Dr. E.E. Okonkwo.
Circumference 343cm
Radius 171.5cm
It month 110cm
Place:
coordinates O60 32’ 45.2” N
070
24’ 18.5” E
467m above the
sea level
Plate 12:
Furnace No 6,Plate the highest height furnace remain
Site seven Umuodobo
Furnace type
shaft
Place:
coordinates O60 32’ 46.0” N
070
24’ 18.4” E
441m above the
sea level
Plate
13: Furnace No 7
Site
Eight
Natural
bridge where God constructed bridge that can contain two trainer or vehicles.
Measurement of
the natural bridge
Thickness of the
bridge 7ft (214cm)
Width of the
bridge 870cm
Length of the
bridge 3480cm (116ft)
Place:
coordinates O60 33’ 57.4” N
070
26. 59.3” E
277m above the
sea level
Plate
14: Natural bridge on top of Affia river
Picture
of bridge
Still in the
site eight, under the natural bridge there is cave.
Measurement of
the cave
Entrance width
59cm
Mouth of the
cave 270cm
Place:
coordinates O60 33’ 58.4” N
070
26’ 59.6” E
277m above the
sea level
Plate
15: Cave under the natural bridge.
Site nine: Water
fall
Measurement of
the water fall
Height 31.94
Width 1.7cm
Length 175ft
Entrance of the
water fall coordinates
O60
33’ 51.1” N
070 26’ 19.4” E
316m above the sea level
Plate
16: Water fall .
Place:
coordinates of water fall
O60
33’ 54.9” N
070
26’ 19.1” E
305m above the
sea level
Plate
17: Cave beside water fall.
5.2 Data Analysis
The ethnographic data which we
collected in Okpatu show that Okpatu are naturally blessed with cultural
heritages, and that is the reason whey they believed in the philosophy of their
fore fathers by following all their cultural activities. All the cultural
activities help them to live social life in their community.
On the archaeological
reconnaissance, they are also rich in technology, like iron smelting sites.
Furnace this is where they smelt iron
in the past. They have cave, cave is a natural hole formed on rock
shelter, early men use to shelter themselves there but at present is been occupied
by animals. They also have natural bridge and water fall in Affia River.
Both the natural archaeological
features and their ethnography resources play an important role in their
community for the development and progress of the society.
Below are the table showing the
material and non materials culture, the
ethnography and the archaeological data analysis in Okpatu 2014.
5.2.1:
Data Analysis on Ethnographic Research in Okpatu 2014
Materials
culture
|
Non materials
culture
|
No
|
Uses
|
|
Cultural
activities/ festival
|
√
|
-
|
9
|
For fun and appeases
the goddess
|
Historic sties
|
√
|
-
|
4
|
Sacred place
and en brest
|
Shrines
|
√
|
-
|
8
|
Where they use
to appeases the goddess
|
Abandon
settlement
|
√
|
-
|
6
|
It was
formally settlement but now no longer settlement
|
Streams
|
√
|
-
|
2
|
Affia and
Igodo was major source of their water before the advent of the western
|
Totemic animal
|
-
|
√
|
5
|
It is
philosophical and some are sacred and they believed that every body is
represented in the bush by one animal
|
Forbidding
foods
|
√
|
-
|
3
|
Only Ozo title
holder and chief priest forbid cassava, maize and sheep
|
Taboos and
forbidding
|
-
|
√
|
5
|
Sacred
purposes
|
Economic trees
|
√
|
-
|
18
|
Source of
income and for timber and building purpose
|
Art and craft
|
√
|
-
|
3
|
Source of
income and for technological purposes
|
Native doctor
|
√
|
-
|
3
|
Treat the sick
people in the community
|
Popular foods
|
√
|
-
|
10 above
|
For substance and development of the body tougher
as source of energy
|
Table 1:
Ethnography data analysis.
Site
|
No of artifacts
|
Types of artifact and materials made
up of
|
Mapping /measurement
Coordinate of the furnace
|
Uses
|
Iron
smelting
|
7
|
Furnace
(shaft) made up of clay
|
1
= 060 32’ 44.7” N, 070 24’ 25.9” E. 415m above the sea
level
|
It
is the place where they do the iron smelting work. By putting al the raw
materials and the charcoal to heat to produce an iron
|
2
= 060 32’ 45.3” N, 070 24’ 25.9” E. 438m above the sea
level
|
||||
3
= 060 32’ 44.5” N, 070 24’ 22.1” E. 416m above the sea
level
|
||||
4
= 060 32’ 44.7” N, 070 24’ 21.2” E. 470m above the sea
level
|
||||
5
= 060 32’ 45.2” N, 070 24’ 20.5” E. 469m above the sea
level
|
||||
6
= 060 32’ 45.2” N, 070 24’ 18.5” E. 467m above the sea
level
|
||||
Measurement
of the furnace thickness of the wall 1.8ft, height 3ft, circumference 343cm,
radius 171.5cm, mouth of the furnace –110cm
|
||||
1
= 060 32’ 46.0” N, 070 24’ 18.4” E. 441m above the sea
level
|
||||
Deposition
site
|
1
|
Heap
slags/cinder
|
It
measurement: Height-7.5ft, width-18.7cm, lenghth-24.5m.
Codinates:060
32’ 45”N
070
24’ 20.9”E.
467m
above the sea level.
|
That
is where they deposit all the waste product of iron.
|
Natural
bridge
|
1
|
Rock
formed and due to the action of water it formed bridge
|
Coordinates
of the bridge: 06033’ 57.4’ N, 070 26. 59. 3’
277m
above the sea level
|
The
bridge joined the gap between two locations
|
Measurement
of the bridge
Thickness
of the bridge – 771
Width
– 870 cm
Length
– 3780cm (116ft)
|
||||
Caves
|
2
|
Rock
shelter
|
Coordinates
1
= 060 32’ 58.4” N, 070 26’ 59.6” E. 277m above the sea
level
|
Cave
is a place where the early/an event people shelter themselves as a survival
of the fitness with animals but now it is only occupied by animals of
different kinds
|
Measurement
of the cave
Width 59cm
Mouth/entrance
of the cave 270cm
|
||||
1
= the same with water fall coordinator
|
||||
Water
fall
|
1
|
Natural
water rushing out from rock
|
Coordinator
Entrance
of the water fall
060
33’ 5.1” N, 070 26’ 19.4” E.
316m
above the sea level
Coordinates
of water
1
= 060 33’ 54.9” N, 070 26’ 19.1.6” E. 305m above the
sea level
Measurement
of the water fall
Height
– 31.9ft
Width = 31.9ft
Length = 175ft
|
It is called Affia Okpatu. The major source
of water for the Okpatu people. It flows to
the Adada river joining the river Benue and others.
|
Table 2: Archaeology
reconnaissance data analysis.
Surface collection
pottery
Stylistic analysis
Type
|
Quality
|
Design
|
Type1
|
1
|
|
Type
2
|
2
|
|
Type
3
|
1
|
|
Type
4
|
9
|
|
Type
5
|
5
|
|
Type
6
|
4
|
Plant
Design
|
Type
7
|
1
|
|
Table
3: pottery data stylistic analysis
Type
|
Quality
|
Technique
|
Motive
|
Thickness
|
RIM
|
11
|
Pressing rolling in cession
|
Maize, net, incision encision
|
1-1.1cm
2-0.9cm
3-0.7cm
4-0.8cm
5-0.9cm
6-1cm
7-0.9cm
8-0.9cm
9-0.7cm
10-1.1cm
11-1cm
12-0.9cm
13-0.9cm
14-0.7cm
15-0.7cm
|
Body
|
15
|
Incision rolling plain
|
Maize, net, incision, encisison
|
1-0.6
2-0.8cm
3-0.4cm
4-0.8cm
5-0.7cm
6-0.9m
7-0.7cm
8-0.7cm
9-0.6cm
10-0.6cm
11-0.7cm
|
Table
4: Data analysis
CHAPTER
SIX
6.1 SUMMARY
Field work in archaeology is the
method in which archaeologist use to collect more archaeological data. It is
also known as a method of discovery more archaeological sites.
This field work research in Okpatu
is made up of two major topics, archeological reconnaissance and ethnographic
research in Okpatu 2014. During this research, we were able to discover more
ethnography data and also discover more archaeological sites in Okpatu.
Some of the archaeological sites
includes iron smelting sties, natural bridge, caves, water fall and other
cultural heritages in Okpatu. The field work started on 15-17th May
2014.
6.2 Recommendations
Based on what I observed during the research,
I discovered economic wastage, linkage and lost of cultural heritage in Okpatu.
I
recommend that every body should
encourage and support indigenous culture in Nigeria . This is because Nigeria
indigenous culture is rich both in economy and agriculture features.
If
federal Government can support and finance all the iron smelting sites in
Okpatu and other iron smelting sites in Nigeria, it will increase Nigeria
economy, it will serve as another natural resources in Nigeria because people
from different walk of life will be coming to buy iron in Nigeria, and Nigeria
will not import iron again, this naturally will increase Nigeria economy.
I recommend that both Federal Government and State Government should
sponsor all iron smelting sites in Nigeria to start functioning.
I
recommend that all the Nigeria youth should try to learn one or two local work
or activities. The people of Okpatu Lament that, every thing they are
doing in the past are no longer in
effective because the youth cherish the white kola jobs instead of the local
every jobs.
I
recommend that everybody should learn both local jobs and western jobs so that
if you did not succeed in Western jobs you can be able to succeed in the local
jobs to avoid frustration in life.
I
recommend that, university management should put the sponsor of field work into
consideration, because through the field research, we may even discover other natural resources
like crude oil and other natural
resources that are beneath on the soil or earth.
6.3 CONCLUSION
The field work
research was set up in Okpatu all because of it cultural heritages and
archaeological features. Archaeological reconnaissance according to Wend A. et
al “ is a method of in which
archaeologist use to discover more sites in field work research”. Ethnography
on the other hand according P.U. Okpoko is the study of human society. It is concerned
with the way of life or culture of contemporary people namely economy,
political system, kinship relation, ideas, morals technology and craft among
others” .
The
Data collected in Okpatu really show that, the Okpatu people has the feature of
above mentioned.
Moreover,
they are also blessed and rich in a natural archeology data. During the
research, we were able to discover more archaeological data.
Generally
having identified all those features, more work need to be done to utilized all
those archaeological feature into tourism sector or activities.
I
wish to thank Dr. E.E. Okonkwo for his effort by Coordinating the field work to
the interest of the whole participant. I also t hank him special because of the
lesion I learnt during the field work. This is because every thing I had being
doing in theory is reveal practically during the field work. I also thank all
the staff, key informant and tour guides who contribute in one way or the other
in making the field work successfully and getting more information about our
research topic. I once again thank them all.
S/N
|
IGBO
|
MEANING
|
1
|
Ede
|
Cocoyam
|
2
|
Okah
|
Maize
|
3
|
Ji
|
Yam
|
4
|
Akpu
|
Cassava
|
5
|
Okpape
|
Groundnut
|
6
|
Egusi
|
Melon
|
7
|
Afudi
|
Pigeon
pea
|
8
|
Ukwa
|
Bread
fruit
|
9
|
Nkwu
|
Oil
palm tree
|
10
|
Ogobe
|
Banana
|
11
|
Ukpaka
|
Oil
bean
|
12
|
Ugboguru
|
Pumpkin
|
13
|
Orioma
|
Orange
|
14
|
Umuada
|
Kinswomen
|
1
|
Umunna
|
Clan
|
5
|
Odo
|
Masquerade
|
16
|
Ukwu
|
Leg
|
17
|
Ekwe
|
Wooden
gong
|
18
|
Ifiajioku
|
New
yam festival
|
19
|
Onwa
|
Moon
|
20
|
Ugwu
|
Mountain
|
21
|
Obodo
|
City
|
22
|
Ozo
|
Title
holder
|
23
|
Ogba
|
Age
grade
|
24
|
Nkpu
|
Sacred
place
|
25
|
Bee
|
Home
|
26
|
Ani
|
Earth
|
27
|
Utu
|
Furnace
|
28
|
Ikpo
ehuru
|
Slags
|
29
|
Mpama
|
Bloom
|
30
|
Ewe
|
Monkey
|
31
|
Ugba
|
Tree
they use to produce charcoal
|
32
|
Iyi
|
Tree
they use to produce charcoal
|
33
|
Aga
|
Tree
they use to produce charcoal
|
APPENDIX
DAY
ONE
STAFF
Dr. E.E. Okonkwo (Coordinator)
Prof. P.U. Okpoko
Mrs. O.C. Madubunyi
Mr Afam Eyisi
Mr. Joshua Uzoegbu, all from Archaeology
department UNN
Mr. Ndichie Chinemerem from Geography
department UNN
Key
Informant
Mr. Ichie Patrick Agunna
(Agunnachebeanyi) Age 70 years,
Mr. Ngwu Mark (Okesisi) Age 76 years.
Mr. Ugwu Nwaozo (Adukwu) Age 80 years
above.
Mr. Patrick Agou Okpeh Age 42 years.
Prof. Igwe Johnny Eluka
Igwe Hyacinth Ofiaukwu Age 58 years.
Evan Patrick Nwafor Age 50 years.
Chief Christopher Aka (Eziafakaego) Age
52 years above.
Prince Bonaventure Aka Age 47
years.
APPENDIX
DAY
TWO
STAFF
Dr.E.E Oknonkwo (Coordinator)
Mrs. O.C. Madubunyi
Mr. Afam Eyisi
Mr. Joshua Uzoegbu
Mr. Ndichie Chinemerem
Key
informant
Igwe-Chibara Gregory Ochu Age 80 years
above
Tour
guide
Mr. Synvanus Ochu Age 50 years.
DAY
THREE
Staff
Dr. E.E.
Okonkwo (Coordinator)
Mrs. Ngonadi
Mr. Afam Eyisi
Mr. Joshua Uzoegbu
Mr. Ndichie Chinenerem
Tour
Guides
Chief Christopher Aka (Eziafakaego) Age
52 years above
Evan Patrick Nwafor Age 50 years
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Oxford
Advanced Learners Dictionary (7th Editor) Oxford University Press.
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Kumasi
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O. (1994) Sociology Theory and applied.
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M. Fagan (1978). In the beginning, An introduction to archaeology (third
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