THE Emidin festival in Iffe-ijumu is a traditional festival that heralds the incoming of new yam. It is a period when the various families in the community gather together to rejoice, eat pounded yam, make merry and appreciate God. It is a time for the community to assess their spiritual commitment to deities.Iffe-Ijumu is one of the communities that made up Ijumu Local Government Area of Kogi State. The town is bounded at the north by Iyara-Ijumu, at the south by Iyamoye-ijumu, at the west by Otunade and at the east by Ajowa in Ondo State.Iffe-Ijumu is predominantly an agrarian society that grows tuber crops such as yam and cassava. The town is made up of three main quarters namely, Otun, Onah and Ohi quarters. Each quarter is administered by a high chief who plays prominent roles in the new yam festivity.Its historical backgroundBefore 1960 the new yam was eating on the 7th moon on an agreed day usually fixed by the chiefs and the community elders. Then there was no specific day fixed, but the agreed day must not be more than the middle of the 7th moon which is July. The sight of the new moon marks the beginning of a new month and the day for the festival is normally announced on the 6th moon.In 1961, the then Obadofin of Iffe, His Royal Highness Oba Ayedehin who was crowned in 1960, decided to change the date to 30th of June every year. His reasons for this change were that Iffe-Ijumu at the time was regarded as the most junior of other surrounding villages for eating the remains of others. This is because other neighbouring communities would have celebrated their new yam festival a month or weeks before Iffe-Ijumu Yam set are planted between late December and mid January on a sandy humid savannah land yearly. Each clan or family in the quarter has its own designated farm land area where they normally cultivate. Before this, the high chief or the eldest person in each clan would have announced a day in late September where the able-bodied men will meet on the designated farm land for allocation and distribution according to age or position after acknowledging their deities in prayers. Nevertheless a man could be allowed to choose a potion where his father or grandfather previously cultivated called (Ahiwo) provided there is no dispute amongst his kinsmen. This is done to allow peace, tranquility and spirit of brotherliness reign in the land.PreparationTwo to three weeks before the festival, the head of each quarter will call a meeting of all the men to fix a day or days at intervals for the clearing of all path ways leading to the farm land. On the fixed day, all men with their male children will gather at a previously arranged place to commence the clearing of the path ways. The work will be done till noon when everybody will depart either to their homes or farms. In a situation where the work is not completed, a new day will be fixed. In the occurrence of absenteeism with no good reasons, such person will be humiliated. Grasses, leaves and dirty things will be used to litter the front of their houses. Meanwhile, they will still have to do their own portion of the clearing work.The Emidin festivalAt the early hours of 29th of June, the men with their wives and children will eagerly head on to the farm through the various cleared pathways to harvest the new yam. As some families are going to the farm, some are already returning, while the aged men and women remain at home waiting to see the new yam. In the farm the harvester and his family members on bringing out the new year from the bowels of the earth will exclaim thus, emidin mo ri wo metu ku meaning new yam I have seen you I will not die. Subsequently, this saying is said by everyone in the village on sighting the new yam marking the begging of the festival.In the evening there is a carnival procession, the people believed that if famine and food deprivation is not chased out of the village, it allied spirit will hover the land to cause damage to the remaining yam in the farm. It also avail the young men opportunity to woo the available maidens for possible marriage proposal. It is imperative to state here that eating of new yam before 29th of June is a taboo.On the 30th of June been the day for the eating of Emidin, in the early hour of the morning, wooden gong players in each of the quarter will move to the residence of the high chiefs in their respective quarters to greet him and pray for him by playing the Ogidigbo a wooden gong, which is in his custody.This oration is repeated at intervals of time by the gong players till dawn. Gift items such as money clothing etc are normally given to the gong player by the chief and his household.Between 8.30 and 10 am, every family will be occupied; either pounding yam or eating pounded yam using the earlier wash calabash and plates with only egusi soup cooked with big dry fish to taste. The pounded yam is served in a highly enticing and irresistible manner. At this time, merriment has begun every quarrel and rancor between husbands, wives and family members are settled. This is the climax of the celebration at the family level.Family heads will take little pounded yam, soup and red oil pour it on the display hoes and cutlasses in front of the house to appease 'ogun' the god of Iron for allowing the framers put into use the tools without been wounded throughout the year. At sun set, the implements are returned back into the house. In the same vein, the Ogidigbo players would have taking little pounded yam and soup poured it in the wooden gong (Ogidigo). The reason for this is to make Ogidigbo sound loud when it is subsequently played.In the afternoon, the eldest in the extended family or clan, if so desire and has the ability could prepare pounded yam to host every members of the clan including children and treat them to a reception to express his joy on the festival. At twilight, the young men call 'Egbe' will come together to sing 'orin agbo' from dusk to dawn abusing men who have committed some atrocities in the village such as stealing yam, cock, goat and coveting of neighbour's wife etc. This singular action by the young men is for social control in that, if one is abused and disgraced, he might have a changed of heart.Chieftaincy titles are usually bestowed on interested persons with proven integrity, after due consideration. At the end of the reception, the chief will bless Iffe people both home and abroad to mark the end of the festival.'Adetun discussed this topic with the National Museum Study Group, Port Harcourt, recently
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