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KOLA NUTS AND THE IKWERRE [IWHURUOHA] PEOPLE OF THE NIGER DELTA
‘Eze Diali rose to greet the visitors. He walked to Eze Okehi and raised his right hand high above his head in greeting. His guest responded and their right hands met in a cold handshake above their heads. Kola was served. Okehi took it and murmured platitudes. He passed it to his immediate junior. It passed from one elder to another until it came back to Okehi who then handed it back to Diali.The arena was hushed as the Kola did the rounds. It was a ceremony requiring a good knowledge of tradition and even history. Diali broke the kola took one piece and offered the rest to Okehi. Again the kola did the rounds. The wooden bowl was almost empty by the time it got back to Diali.the chief took one piece, broke it into small fragments and scattered them on the ground, thereby offering them to Amadioha, the god of thunder and of the skies, Ali the earth-god, Ojukwu the fair and Ogbunabali the god that kills by night. The important gods were mentioned by name in public functions, the lesser gods received their due in the more intimate rituals in family shrines. The elders crunched their kola in quiet deliberation, studying one another in the silence which was broken only by the hissing sound made by men drawing in air to lessen the effect of the pepper in their mouths.’
-Elechi Amadi ‘the great ponds’ p.20
Kola [sterculia acuminate and macrocarpa] tree is usually 20 to 30 feet in height and is cultivated in most parts of West Africa. It thrives on all soils, and is found at all heights, from sea-level to 3000 feet and more….the roots are favoured as ‘chew-sticks’ for cleaning the teeth and sweetening the breath. The nuts grow in pods, and vary in size from one to two inches in diameter. Each nut has… natural divisions enabling it to be split easily. In colour it ranges from white to red. [Mockler-Ferryman, ‘British Nigeria’, p.317.] Kola nut is one of the many trees that can be found in every [Ikwerre] Iwhuruoha community. This is commonly known in the various (7) dialects that made up the Ikwerre Language as ‘eji’ or ‘aji’ or ‘oji’. There are various varieties of ‘eji’ that can be found today in iwhuruoha land but the one that is most valued is the red one which is referred to as ‘eji diali’ meaning the ‘native kola nut’ while the white one is referred to as ‘eji awusa’ or gworo since it was introduced to Ikwerre land by the migrant Hausas’ who migrated and settled in Elele Okiniali in the early 1700’s. The Kola nut is a revered symbol of social interaction with deep ritual significance amongst the Iwhuruoha people. It is present in their everyday life and is utilized for various purposes-the pods are used to ease labour pains, the seeds are chewed as a stimulant and can be used to relieve diarrhea, nausea, hangover, and heal wounds. The kola nut is much more than the breaking and chewing of the nuts with an appetizing peppered peanut paste or alligator pepper as has been described by Elechi Amadi in the book ‘Great Ponds’ during the meeting of the chiolus and Aliakoro over the ownership of the Great Ponds. The importance of the kola nut is ‘strictly socio –ritualistic. It transcends biological and physical dimensions; it extends far beyond the known world into the unknown world of the dear departed ancestors, spirit beings, and deities’. [M.O.Ene, ‘Kola nut sign of welcome in Igboland’, May 7, 2001].
No one chews kola nut to appease the pangs of hunger-though it does. It is not used in cooking; it is never boiled, fried, roasted, or micro waved. Ibid
The Kola nut is found in every social function in Ikwerre [Iwhuruoha]-it is served at negotiations for war, peace, marriage, chieftaincy installation, burials, worship; etc.It is the first arrival at every occasion-it is a symbol of welcome. There are however four ritualistic processes for the consumption of the Kola nut [? ta? eji].these are (1) The Presentation of kola nut
(2) The Blessing of the Kola nut
(3) The Breaking of the kola nut
(4) The Distribution of the Kola nut
In modern times these processes are highly ignored in public functions especially by politicians who are not properly grounded in the rituals that accompany this highly valued nut on the flimsy excuse that it is ‘eji’ politics and cannot be formally presented or that there is no time for such. This could probably be one of the unknown reasons for the unnecessary somersaults in our political system.
Most public functions jump straight to the breaking of the kola nuts as an established norm today because of the fear of failing in the proper presentation of Kola nut. Some functions have been placed on hold because of faulty approach in the presentation- I was once fined a goat by members of my age grade society in my home town Apani for failing the process of presentation during a meeting. Most persons find this annoying and petty while others see it as intriguing and interesting. However the Kola nut must be presented.
PRESENTATION OF THE KOLA NUT
The kola nut is a well known traveler in Ikwerre[Iwhuruoha] who travels from places known to places unknown to its presenter without leaving the personal hut ‘obiri’ or family hut‘obokoro’ or house‘oro’ of the host. The host always welcomes his guests with the Kola nut but he it moves from him to his guest is where the problem lies. Amongst the iwhuruoha people, it is considered unusual for one to fail to present kola nuts to one’s guest-where the host does not have kola nuts he is bound by tradition to apologize seriously to his guest before he presents the substitutes such as drinks i.e. palm wine, hot drinks or other alcoholic and non alcoholic beverages, snacks, etc. The kola nut is usually presented with a little speech by the host before handing it over to the guest [where there is only one guest] who in turn receives the ‘kola’, acknowledge the presentation with thanks and hands it over to the host who proceeds to the ritual of breaking/sharing the kola’ where there is no younger person around.
It is worthy to note that the kola nut and its attachee condiments such as alligator pepper, peppered groundnut paste etc are usually placed in a separate plate.
The principal aim of the ritualization of the kola nut is the re-enactment and solemnization of human relationships, proceeding from the host to encompass all the guests present.
In a large gathering such as community meeting, wedding, chieftaincy installation, etc the presentation takes a different pattern. The Kola nut is brought to the arena by the host who hands over the plate of kola nut to his kinsman for formal presentation to the guests. This is the beginning of the journey which is most dreaded by those without a proper knowledge of it trip.
After the host has passed on the kola-nut to his kinsman, the kinsman passes on the Kola nut to the guests bearing in mind the proximity and relationship of the guests’ locality to the hosts’ locality. Errors are destined to occur during this dreaded journey. That is why anyone given the platter of kola nut is given the liberty to consult as he wishes before making the next move as a mistake in most instances might lead to the disruption of activities. However mistakes are made so that there would be corrections-every protest in respect of the kola nut journey is fully explained and necessary amendments made before proceeding further.
Whoever gets the kola nut is not obliged to speak, but he must relay to the next kindred. It is forbidden for the guest to attempt consecration. Each person must accept the bowl of kola nut and thank the host for the reception. He must not touch the kola nut and must be more concerned with making sure that the plate of kola nut is properly relayed. The journey of the kola nut accords everyone the opportunity of knowing the locality of people present.
For example amongst the Ikwerre[Iwhuruoha] people in a meeting hosted at Elele where the entire Ikwerre ethnic nationality is represented-the kola nut brought by Nye nweli Elele/Alimini/Akpabu/Itu on behalf of Ishimbam branch [Elele clan,Omerelu clan,Egbeda clan,Apani town,Omudioga clan,Elele Alimini clan,Akpabu town,Itu town and Ubimini town] of Ikwerre, he will pass it on to his kinsman (Nye nweli Omerelu /Apani) within the same Ishimbam who will now formally present it to the Esila branch [either an Nye nweli from the Esila branch or the oldest person from Esila branch present or any Esila representative present, the Esila people[Ubima clan,Omanwa clan,Isiokpo clan,Omagwa clan,Ozaha clan,Ipo clan,Omademe clan,Aluu clan,Igwuruta clan] will now pass it on to the representative of Risimini branch or REO branch i.e. Ogbakiri[Wezina] clan,Emohua clan,Rumuji[Edegu] clan, Obelle clan and Ibaa[Uva]-either an Nye- nweli or the oldest person present who will then hand the kola nut to the representative of the OPA branch i.e.Obio[Apara,Evo],Port Harcourt[Rebisi – Olozu clan,Oroworukwo clan,Ogbum clan, Abali clan,Adasobia clan,Oromerezimgbu clan and Oro-ochiri clan] and Akpor mgbu itolu [Ozuoba clan,Choba clan ,Akamini (Ogbogoro) Clan, Alakahia clan, Rumuolumeni clan, Rumuosi clan, Rumuekini clan, Rumualaogu clan, and Rumuopareli clan].
At the last point of movement of the Kola nut, the kola nut will be sent back to the host who receive the Kola nut for breaking with the saying the kola nut of the king returns to the king-this infers that the host is supreme. Before the breaking of the kola nut, the host picks out one kola nut and gives it to the person representing the farthest community i.e. the Nye nweli Elele /Alimini /Akpabu/Itu picks one un-broken Kola nut and gives it to his Rebisi brother saying “when this kola nut reaches home it will tell where it is from”. However un-broken kola-nuts would be given to representatives/titled persons of the various branches to take home.
It is worthy to note that the above example of the kola nut journey in Ikwerre land is not free from defects hence modifications will be made as the journey progresses what I have done is present what the journey might look like.
BLESSING OF THE KOLA NUT He who blesses the kola nut breaks it. After the long journey of the Kola nut, the platter of kola nut would be passed back to the host who commences the blessing. He starts by reciting libations and extending good wishes to all present. The Almighty, the land and its deities as well as ancestral spirits are invoked upon to commune with all gathered. The good and favorable happenings are lauded while the bad and unfavorable experiences are wished away. A better future is wished for and the progress of the communities prayed for. At the end of the prayers all present will chorus in agreement to the prayers said indicating that the kola nuts are ready to be shared and consumed. Having said the prayers the host retains one of the nuts and call on the youngest person present from the host kinsmen to split the kola nuts for consumption.
BREAKING OF THE KOLANUT
The journey of the Kola nut is a lesson in human interconnectivity and geopolitics-the last person to handle the kola nut is expected to return the kola nut to its original source from whence the kola nut came from. After the return the host inquires if any one was missed in the journey and if no community present was left out ,the ritual progresses to the next stage which is the blessing and breaking of the Kola nut. The breaking of the kola nut prepares it for sharing and consumption.
The host [eldest] who blesses the Kola nut reserves the right to break or delegate the duty to the youngest person present. In most community meetings the act of breaking and sharing of the kola nut is reserved for a particular section of the community. For instance amongst the people of Apani in Ishimbam section of Ikwerre,the umuesiobi people are responsible for the breaking and sharing of Kola nut at community meetings and would fight very hard to defend this duty.
The breaking of Kola nut is an after-event but there is more to it: while some split it longitudinally, others are concerned with every one getting a piece. A youth who breaks it into too many bits is scolded for being careless. One who cuts less than the number of pieces necessary is rebuked for being inattentive. No matter how small the Kola nut, every one present must partake. [M.O. Ene´ New Jersey, 2001].
DISTRIBUTION OF THE KOLA NUT
There are no rigid rules as to how the kola nut is to be distributed in the community provided no woman picks up kola nut before a man. However knowledgeable youths who distribute the Kola nut starts from the Host and distribute it according to age or sitting arrangement as the case may be. The simple rule involved in Kola nut distribution is that he who brings the kola nut takes the first piece and eats it to prove its wholeness. If he is not known to chew Kola nut, a taste of the alligator pepper or paste is tasted. Alternatively one of his kinsmen should take the Kola nut first and eat it to prove its purity. It is not compulsory that everyone present must partake as some abstain on religious or health grounds, this is understandable.
USES OF KOLA NUT
‘The kola nut tree is evergreen and dome shaped with its leaves alternately placed, leathery, smooth ovals between 8 to 6 inches long by 1 to 2 inches broad. The tree trunk is erect and cylindrical with thick green bark. The Kola makes a nice shade tree, having a spread of 20 to 25 feet. The nuts are produced in green follicles, each pod producing three to six nuts. The nuts are reddish – purple or white, irregular in shape due to being nestled in the follicle, and somewhat resemble a horse-chestnut in their triangular shape. The nuts are harvested by hand removed from its follicles, fermented for five days before being washed and dried. Harvesting is generally done between October to December.’
_Kola nut @ Everything .com
Ikwerres use kola nut for medicinal, economic and cultural uses. Kola nut according to the Ikwerres has a tonic influence on the stomach. It is said to improve digestion and is used for the treatment of diarrhea, typhoid and other fevers. Kola nut is a central nervous system stimulant which acts as an anti depressant, a diuretic and an astringent. It has the capacity to increase the capacity for physical exertion and for enduring fatigue while working without food. Kola nuts are chewed as part of religious rituals. It is a well known fact amongst the Ikwerres that the Kola nut is a food for the gods; it has become a symbol element of all consecrations and sacrifices. Every component of the Kola nut is symbolic ranging from its morphology, colour to taste. Morphologically, all the cotyledons including the tiny central axis and the shape of the each cotyledon symbolise one reality or the other. Every Ikwerre man considers himself lucky or fortunate enough to break a kola nut with four lobes… Kola nuts vary in importance according to the number of lobes. The lobes vary from two to eight lobes. Kola nuts with two are found more amongst the whitish colored ones called gworo or eji awusa [the kola nut of the Hausas] and so is not a native and cannot be used in traditional functions hence no meaning is attached to its lobe composition. The kola nut with three lobes symbolizes individual achievement, predicts good omen and good relationship. The kola nut with four lobes has the highest regard amongst the Ikwerres as it is a symbol of progress. The four segments characterize the impending blessings which will be bestowed on the persons who participate in its sharing/eating. It is viewed as a point of contact for progress in the individuals and their various communities. A kola nut with five lobes is a symbol of fertility and reproduction. Any one who participates in its sharing and eating trusts God [CHI-OKIKE] for increase, fruitfulness and outstanding progress in the lives of the family. This type of Kola nut is offered to men with large families and newly married husbands. A kola nut with six to seven lobes symbolizes double progress. It is the belief of the Ikwerres that whosoever partakes in the sharing/eating of this type of kola nut will experience double progress in their lives.
‘Apart from the many traditional uses of kolanuts, the enormous benefits of kola pod husk [kph] as poultry feed have been discovered. The KPH has proved even better than other poultry feeds as it led to bigger eggs and heavier chicken….the treated pothooks can be used to compound feed for snail and make soap because it is rich in potash than cocoa pod.’
-The Nation, Friday, September 28, 2007.
The myth and custom of Kola nut is one of the sacred tradition transcended from our great ancestors. The kola nuts presence in any function permeates and brings unity in the lives of those who partake in its sharing and consumption.