Burial Processes and Traditional Rites in Ogbona/Avhianwu and Itekwi Sacred Performance for the Titled Eldest Man
Burial Processes and Traditional Rites in Ogbona / Avhianwu
Introduction
Burial customs in Ogbona/Avhianwu reflect a deep spiritual philosophy and a strong communal structure that honours the dead while reinforcing the continuity of life and lineage. These rites are not merely ceremonial acts but structured cultural processes shaped by age, title, social standing, and family circumstance. Drawing from traditional accounts, including the narration of John Odior Anaweokhai, Emmanuel Adamu and community records, this document presents a flowing and structured description of burial processes and funeral rites in Ogbona/Avhianwu.
Cultural Outlook on Death
In Ogbona/Avhianwu belief, death is regarded as a transition rather than a final end. It represents passage from one state of existence to another. Because of this worldview, burial rites are performed with seriousness and dignity. The community believes that proper rites ensure peaceful transition for the deceased and harmony for the living.
The nature and depth of burial rites vary according to age, title, and responsibility. The most elaborate rites are reserved for the most elderly and titled persons. Adults of middle standing receive structured but less elaborate rites, while adolescents and youths are buried more simply, reflecting the sorrow of an incomplete life journey.
Death Confirmation and Initial Family Procedures
When an elderly person dies, the news is not immediately made public. The first step is to inform the eldest family member, who then summons the Ikhaigba (also known in some accounts as Igbudu), the traditional undertakers and ritual handlers. They confirm the death using customary methods. Once confirmed, the body is properly laid on the bed and the extended family is informed. This process applies to both male and female elders and marks the formal beginning of burial preparations.
Special Rules for Titled Elders
Special taboos apply when titled elders — such as Ediornegie class members or Oghiebo title holders — pass away. Burial rites must not take place on Evhia day, the first day of the Avhianwu traditional week. If such a person dies on Evhia day, the body is ritually preserved until the following day, Elumhi.
Traditionally, the Okhaigba carried out indigenous embalming using ritual substances. Today, mortuary preservation may be used, but the taboo against burial on Evhia day remains culturally binding. Interment typically takes place before sunrise on the approved day.
Grave Selection and Digging
Grave selection is traditionally the responsibility of the eldest son, who marks the site with a hoe. If he is unavailable, another male relative may perform this duty, but not a female. This role symbolizes lineage continuity and filial responsibility.
Before digging begins, the family presents wine, kola nuts, and a token of money to the grave diggers. At least two sons-in-law must be present as witnesses. Able-bodied men then dig the grave. Even where hired labour is used in modern times, these ritual presentations and witnesses remain mandatory. After completion, the offerings are shared among participants.
Interment Rituals for Aged Parents
On the eve of burial, the Ikhaigba perform preparatory rituals that may be extensive and symbolically complex. The firstborn child acts as intermediary between the undertakers and the family, providing required ritual materials. The firstborn is also present during the washing and dressing of the deceased.
Traditionally, more ritual obligations are attached to the burial of fathers than mothers, reflecting older patriarchal structures.
For an Oghiebo title holder, a ritual meal known as Iluobho-awe is prepared as a spiritual offering. This meal typically consists of egusi with dried fish, pounded yam, red oil, and salt. It is presented to appease spiritual forces and ensure safe passage for the deceased.
Before burial, the Ikhaigba publicly ask whether any disputes or unresolved matters involving the deceased require settlement. Family members may then offer symbolic monetary gifts to the deceased as part of reconciliation rites.
Laying the Deceased to Rest
During the final journey to the grave, the firstborn places their hands on the coffin, symbolizing personal participation in escorting the parent to rest. The Ikhaigba carry the coffin in procession.
A traditional mat known as egbha, supplied by the children, is placed inside the grave before the coffin is lowered. At the moment of interment, a gunshot from a Dane gun (akpede) is fired to announce the burial to the community except in cases where custom forbids it.
After lowering, the Ikhaigba perform the earth to earth ritual. Family members pour soil into the grave in order of seniority. The first child remains until the grave is fully covered, after which the tools used are placed neatly on the grave ridge.
Final Burial Ceremony (Atolimhi)
The final or “big” burial ceremony, known traditionally as Atolimhi, is a major cultural event held years after the first burial commonly around three years later or after one Avhianwu calendar cycle. It is a celebration of life, legacy, and lineage continuity.
Preparations begin when the children formally inform the oldest family authority of their intention, presenting wine, money, and required ritual items. The chosen date must align with the Avhianwu calendar and receive approval from community leadership.
The ceremony spans several days and includes wakekeeping, the Igbaki main ceremony, music, dance, and community gatherings at Utukwe. An effigy made from the deceased’s clothing may be displayed and dressed with a red cap (Oboh) as a symbolic representation. Processions around the town reflect the social reach and success of the deceased. In modern times, an enlarged photo of the deceased is now used in place of the effigy.
Death When Parents Are Still Alive
When a person dies while their parents are still alive, special restrictions apply. Burial must occur within twenty four hours and before the next sunrise. No gunshots or drums are permitted, as it is taboo for aged parents to hear such sounds marking their child’s death. All rites must be completed within a single day.
An exception exists where the deceased has fully initiated adult children and grandchildren; in such cases, additional recognition rites may be permitted.
Burial of Adolescents and Youths
Youth and adolescent burials are conducted quickly after death confirmation. Traditionally they were buried without coffins, though this has changed in modern practice. The burial is handled mainly by community youths rather than Ikhaigba undertakers.
There are no extended follow up ceremonies. The family observes one rest day during which no farm work or business is conducted. If the deceased had undergone manhood initiation (Uruamhi), members of the age group gather to mourn and console the parents.
Women and the Amhoya Tradition
Historically, a woman who was not classified as Amhoya could not be buried in her husband’s compound and had to be returned to her parental home. Families faced sanctions if this rule was violated. Over time this custom weakened.
A major turning point occurred in 1996 when Chief M. C. K. Orbih buried his mother beside her husband. Though controversial at the time, the act marked the gradual retirement of the restriction.
Role of the Igbudu / Ikhaigba
Traditional funeral rites in Ogbona were elaborate celebrations that reflected the community’s profound respect for the deceased. The dead (Olimhi/Alimhi) were believed to journey spiritually through Ivhiaru toward their final destination, and carefully structured rituals were performed to maintain a living connection with the departed.
The Igbudu played central ceremonial roles, overseeing body preparation, coordinating ritual proceedings, and helping to stabilize the emotions of grieving families. The second burial ceremony (Atolimhi), often held years after the initial interment, included wake-keeping, Igbaki ceremonies, the display of effigies, music, and processions through the town that symbolized and celebrated the achievements of the deceased.
Within Ogbona society, the Igbudu are revered figures who occupy a pivotal place in funeral observances, embodying a powerful blend of authority, reverence, and tradition. More than ordinary funeral directors, they are regarded as emissaries from the realm of the dead. Their presence inspires both respect and fear, owing to their rare and sacred connection to the afterlife.
Distinguished individuals such as Eramha Buchiali Otoaye and Odutola Ikhenape Okhuemhor were often called upon in times of mourning. The Igbudu were responsible for every major aspect of the funeral—from preparing the body to conducting the rites—and were usually the first to arrive at houses of mourning. Even in the midst of collective grief, they were expected to maintain emotional restraint and composure.
The Igbudu, also known as Ikhaigba, thus serve as ritual undertakers, body preparers, and spiritual mediators. They coordinate funeral procedures, lead the rituals, and uphold emotional discipline within the mourning community. Traditionally, they were believed to possess special spiritual authority, including the power to question the circumstances surrounding a death and to restrain restless or malevolent spirits.
2016 Palace Directives on Burial Rites and Fees
In February 2016, Ogbona traditional authorities met at the Palace of the Okphe Ukpi to review burial customs in light of contemporary realities. The meeting, presided over by His Royal Highness Willy Idode and moderated by the Senior Adi holder, issued updated directives.
- Adi holders must be buried within three months, after which the next in rank installs a successor.
- To prevent financial exploitation and modernize administration, burial fees were standardized at both town and quarter levels, with defined distributions to Itadis, elders, and messengers. Fees must be collected collectively when burial dates are formally announced.
- Burial ceremonies remain prohibited on Evhia day. Violation attracts a fine of ₦50,000 and a mother goat.
- In cases of accidental death, land appeasement through the Chief Priests of Ebo is required, with specified ritual items including money, a sheep, oils, snail, alligator pepper, and palm wine.
- Overnight wake-keeping was outlawed, and violators face stiff penalties.
Change and Continuity in Practice
Modern influences have introduced changes such as mortuary use, wider coffin adoption, outsourced grave digging, and flexible scheduling. However, the foundational principles remain unchanged: honour for elders, respect for the dead, spiritual reconciliation, and strong community participation.
These burial traditions continue to serve as an essential pillar of Ogbona/Avhianwu cultural identity and historical continuity.
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ITEKWI SACRED PERFORMANCE
Funeral Traditions for the Titled Eldest Man (Eramha Ilokhor)
Based on source material by: Dr. John Odior Anaweokhai
Introduction
Eramha Ilokhor was a pivotal figure in the village of Ogbona, serving simultaneously as the head of the Esue compound and the oldest man in the entire Ogbona community. His status made him not just the leader of a family, but the guardian of Ogbona’s tradition, heritage, and cultural symbols, most notably the Royal Python known as ALOKOKO.
Custodian of Tradition
As the eldest man, Eramha became Ogbona’s living repository of customs and beliefs. The determination of the village’s oldest resident was steeped in mystical processes. According to tradition, if any doubt arose over who was the oldest, villagers would check for the nocturnal tracks of the Royal Python. It was widely believed that the python would visit and reside with the true oldest individual, signifying their rightful status as a custodian of culture. Despite children’s persistent efforts to catch a glimpse of this legendary creature in the Esue compound, no concrete sightings were ever reported, deepening the aura of mystery surrounding both Eramha and the python.
Final Rites:
A Cultural Spectacle Eramha Ilokhor’s death around 1979 triggered a sequence of elaborate funeral rituals that linger in the community’s memory. The village was enveloped by the continuous sound of massive, stationary drums for several days. The final day saw the observance of a unique ceremony known as ITEKWI. Although the exact translation of ITEKWI remains unclear, its significance was evident from the elaborate proceedings.
Five ornate stools were positioned on the ground, each claimed by a barefooted woman adorned for ceremonial duty with extra wrappers. Each woman was flanked by two ushers, indicating the seriousness and formality of the rite. At the close of certain incantations, the stools were expertly balanced on the women’s heads. Then, men arrived and began a specialized drumming pattern—markedly distinct from other local rhythms such as Agbi or Iloh.
Procession and Mystical Manifestations
The women, under the influence of ritual and music, danced their way toward the village market square. As they neared the Orokhiyie tree, the atmosphere became charged with mysticism. One woman began spinning wildly, reportedly channeling a message from a long-deceased villager to his family. She ran, staggered, and was closely followed by her ushers. The other women soon entered the same ecstatic state, each making proclamations as part of the ritual. Throughout their intense movement, the stools never slipped from their heads—a feat considered both awe-inspiring and supernatural.
Conclusion
Eramha Ilokhor’s leadership, underscored by his role as custodian of the Royal Python and his position as the eldest, captured the spirit and cohesion of the Ogbona community. His funeral rites—marked by both order and supernatural occurrence—highlight the deep-seated traditions and beliefs that continue to define Ogbona’s cultural landscape. The memory of his burial lives on, demonstrating the enduring power of tradition and the village’s reverence for its departed leaders.