By Chief (Dr.)
Onyekpeze .F.A. (JP)
Kola nut hospitality is very significant among the Ika people. Kola nut ("ogi / oji") is a fruit of a tree identified to serve special purpose in the man's social and cultural life. Indeed, the gift of food, meat and drinks, is not as significant to the Ika Community as the gift of Kola nut. From the ancient times, an Ika man believes that it was through the Kola nut that he communed with his ancestors; that all the blessings he needed would reach him when he prayed to his ancestors with the Kola nut. Hence, he offered Kola nut to any visitor of goodwill to him. The Kola nut is a sign of friendship. It's presentation to a neighbour or visitor is a sign of sincere welcome. It is proverbial to say in Ika that "no matter how lavishly and sumptuously you entertain a stranger, if no Kola nut is presented, you have done practically nothing to him". This shows the social importance of the Kola nut in Ika community. The use of Kola nut features prominently in the religious, social, cultural and ritual rites in Ika Society.The unified structure of the Kola nut depicts unity and the mere presentation of it to people reminds them of the importance of the unity and social life of the people. The native Kola nut botanically known as cola acuminate, “ogi elu ali”, is traditionally grown by the natives. The Kola nut tree itself is a symbolic tree. In many Ika towns and villages, Kola nut trees are planted as decorative tree in front of shrines, in the compound and along the farm roads. Some plant the tree to signify important land marks and historical deaths. Some plant it at the birth of a child and upon where the placenta is buried, while some also plant it to mark out land boundaries.
Native Kola nut is used mainly for domestic purposes, ritual ceremonies and sacrifices. It is very important in the traditional and social life of the Ika people. For social and ritualistic reasons, the Ika people make a distinction between white Kola nut, “ogi are” and Kola nut of any other colour, “ogi mmaka”. “Ogi are” symbolizes luck, good face,, good fortune, social distinction and potential prosperity. It is the greatest honour for a person to be offered “oge are”. The Ika person would say, “oge are” comes when there is a distinguished guest.
Kola nut tree produces fruits in pods which contain ten seeds or more, usually in two rows. The seeds have cotyledons / lobes running from one to seven or more in rare cases. Kola nuts are named in Ika according to the number of lobes contained in a seed. One, in Ika Community,Kola nut with only one lobe is called “ogi odin”. This is rare and and it is often used for herbal purposes.Two, Kola nut with two lobes is called “ogi ikengan”. It is used for offering sacrifices and other ritual ceremonies.Three,Kola nut with three lobes is called “ogi lua eto”. It is often reserved for consumption of only certain cult members. It is also used for ritual and sacrificial purposes.Four, Kola nut with four lobes is called “ogi lua eno”, the most sought after for ritual reasons. The number, four (4) count, is sacred among the Ika people who have a four – day week. In divination, the number four count is auspicious. “ofo” is struck four times on the ground for any ritual in which it is needed and in most parting sacrifices, the four path – road, “ebu eno”, is an important special centre, etc. It is not surprising, therefore, that the Ika people accord “ogi lua eno” such a high ritual status.Five, Kola nut with five lobes, “ogi lua isen” is normal and has no special function for Ika people. But it signifies abundance for the presenter’s household.Six,Kola nut with six or more lobes, “ogi lua isin le oma”, are rare;.and when they are so available, they symbolise wealth, prosperity, increase in the number of children in the families and longevity for both the presenter and the guests. Such Kola nuts are customarily wedged with small amount of money from one kobo. In the olden days in Ika community, people wedged such Kola nuts with white chalk and later cowries, as the presenter could afford. This was / is done to ensure that the wealth and prosperity which the multiplicity of the lobes portend has been paid for, to ensure unfailing materialization of the prophetic omen.
Nowadays, Kola nut botanically called cola nitida, “Ogi Hausa”, has almost replaced the native Kola nut, cola acuminate, in Ika community. The native Kola nut is fast disappearing from Ika society. Cola nitida is imported to Ika from the Western parts of Nigeria from where it is grown and harvested abundantly. The seed of Kola nut which is celebrated in a mythical manner by Igbo of the South – East, is almost eaten like food in the North, hence the local name “Ogi Hausa”.
The way and manner that Kola nut is seen in Ika, even Nigeria, makes it something bigger than the mere red and yellow seed nuts hawked around in trays by Hausa traders, in small kiosks in the village markets and major towns or that large quantity of agricultural crop grown, harvested and stored in the hand – woven baskets by Yoruba farmers.
In Ika land, Kola nut seems bigger than all these. It eaten with relish and celebrated with deserving feast. It commands adoration and enjoys many acolytes. Emotional and cultural attachments to Kola nut in Ika, like elsewhere, makes it religiously infectious. Adherents of the culture of Kola nut, which without exaggeration, involves everybody of different religious beliefs and gender, find in Kola nut lobes a cultural vehicle that convey the people’s world view
Kola nut is so important in the life of the Ika people to the extent that poetry of Kola nut breaks the day for typical homes on occasion of birth, marriage, death or settlement of dispute. The traditionalist often welcome the birth of a new baby with Kola nut invocation. Kola nut is used to spirit of ancestors as well as used to appease the God of Heaven to guide them in their daily activities. After petitions, they break and eat the Kola nut; and if there is palm wine or gin, they drink to wash it down. In a sense, the act of Kola nut breaking is like the act of Catholic communion.
The pattern of application of Kola nut is a religious vehicle to Ika people. Kola nut presentation to a visitor to their homes shows acceptance and welcome. It shows friendship and love among them. As an Ika elder prays with Kola nut, he takes up his preferred four lobed native Kola to pray for the welfare of his visitor and that of his family.
Even in the present time, Kola nut is presented in Christian way as in such occasion, a Pastor or Rev. Father or an elder in the Church will be called upon to pray over Kola nut in order to bless it.
However, the pattern of presentation of Kola nut in all places when a visitor comes around, approves his welcome in the same that denial of Kola nut denotes disapproval.
Among the Ika people, it is said proverbially that “onye wehe oge wehe ndu”, which is translate to “he who brings Kola nut brings life”. The implication of Kola nut presentation, therefore, implies establishment of love and trust. And that is why it is believed that whoever partakes in the sharing and eating of Kola nut with one has become one’s friend and has entered into oath of preservation of life with one. In this sense, Kola nut becomes a communion food, a feast of love, trust and togetherness.
In Ika, nothing is said at any event, no matter how serious the occasion may seem, without the presentation of Kola nut ritual. It is the first thing to be presented on the occasion of birth as much as on the event of death. It is presented on the occasion of marriage, divorce, as much as on the event of political rally. In the same way, it inaugurates political meeting as much as it is used in sanctifying the ground for ordination of priests and in the invocation of gods.
(To be concluded next week.)
Chief (Dr.) Onyekpeze .F.A. (JP)
is a Seasoned Educationist and Author.
08033866719 / 08119010386
