CAT 121 ASSIGNMENT (AGEMO FESTIVAL, AGUNGU FESTIVAL)

AGEMO FESTIVAL IN IJEBU

The Ijebu are devotedly attached to their culture and no year passes by without them congregating to celebrate Agemo, one of the enduring legacies of their forebears.

Retired Juju musician Chief Ebenezer Fabiyi otherwise known as Ebenezer Obey in one of his praise songs for an illustrious son of Ijebuland described the Ijebu people as the children of the 16 Alagemos. The popular musician, now an evangelist was in that song rightly referring to the 16 masquerades spread across Ijebuland, devoted to the worship of the Agemo diety.

The deity, derived its name from “Akemo” which is a word used to describe somebody who takes care of the child in ancient Egypt.  Agemo is the bond that unifies all Ijebu at home and in the Diaspora and is associated with peace and unity of the land. The deity is worshiped annually during the Agemo festival between June and August.

The stretch of the land covering Ijebu Ode, the then provincial and later divisional headquarters of the Ijebu, comprising  Ijebu Igbo, Remo, Sagamu, Ejinrin, Ikorodu down to Epe, Iperu, Ishara, Ago Iwoye, Lekki and up to Ketu in the Republic of Benin among others, in pre-colonial Nigeria used to be known as Ijebu Kingdom under the paramount ruler, the Awujale.

The Agemo festival is considered very important to the Ijebu because it is believed that during this period, any barren woman that prays to the deity for the fruit of the womb always gets pregnant and eventually blessed with children. This is aside from the period being used to pray for peace and prosperity of Ijebu Kingdom. The deity is revered and feared by the women folk because of the myth and mystic powers associated with it. In the olden days, Agemo was the supreme deity in the land and it is so held up till today by its adherents.

HOW AGEMO ENTERED IJEBU ODE

There are different account on how the deity, Agemo entered Ijebu Ode, the cultural and political capital of the Ijebu people. One account stated that Olu-Iwa, the father of Ijebus brought Agemo to Ijebu as far back as 900 A.D.

According to the history, the first Tami Onire Aladesogun, had journeyed with his senior brother, Olu-Iwa and other priests from Waddai, in Sudan near the upper Egypt. They came with some of their children and many slaves.  According to Olowa Iberu and Abore Obirin Ojowu, High Chief Rasaki Oshimodi, the group passed through Ile Ife to greet Oduduwa and before leaving the ancient town, Olu-Iwa gave one of his daughters, Gborowo to Oduduwa as wife. She bore three children for him including Ogborogannida who later became known as Obanta; Lenuwa who later became Oba of Ode Omi and Liken who also later became Oba of Iwopin (Ogun Waterside).

The use of human beings by Tami for rituals for the Agemos caused a serious rift between him and Oduduwa consequent upon which he was asked to leave Ile-Ife by the latter. Before Tami departed the ancient town, along with Olu-Iwa, he was said to have insisted on taking Gborowo and her children along, a request that Oduduwa reluctantly granted. Oduduwa reportedly blessed his three sons and gave each of them a beaded crown so that they might become Obas wherever they might settle. But he blessed Ogborogannida more than he did others. This is said to have accounted for why Ijebu Ode is said to be blessed and is head of Ijebuland till today.

Ogborogannida left Ile-Ife with his mother, Gborowo.  In the course of their journey, they got to River Osun, his mother died and that river was renamed Osun-Gborowo, in  Itele, Ogun state. That is why every year, till date, the Awujale sends a cow to Itele for sacrifice to the river. While Ogborogannida was coming with Ogunja, they fought many wars until they came across Olugbo. They fought and conquered him and beheaded him before ordering his wife, Aka, to carry his head and follow them. That was how the Oba of Remo came to be called Akarugbo  (Akarigbo).  It was also at the spot where  Ogborogannida fought Olugbo that Ogunja named him ‘Amujale’ which over time became ‘Awujale’ today.

The continued use of human beings for rituals caused a rift between Tami and Obanta consequent upon which he was asked to leave the town. But no sooner did he leave Ijebu Ode than disunity, disorder and confusion took over the land. As a result, Tami was summoned back to Ijebu Ode to help find a cure for the then Awujale.

On arrival, Tami gathered all the herbalists from the nooks and crannies of Ijebu inclusive the Agemos, to come and participate in the prayers and traditional rites for peace and prosperity to reign in the town and all over Ijebuland. This marked the beginning of the annual festival of the Agemo till date.

This account was corroborated by the Agbadagbodo of Ijebuland, High Chief Olatunde Awote who noted that the Agemo tradition came into being in Ijebuland some centuries back. “From what I read and what I was told by elders, there was an Oba in Ijebu Ode that time who took ill. Each time the illness came he was healed, but shortly after it came back.  So, they then sent for a native doctor who was very good at curing mentally ill person. When he came and was told about the sickness of the Oba, the man suggested that diseases of this nature should not be cured in the township; that they should move him to a hamlet outside the town and it was agreed and the Oba was moved to a place that is today known as Imosan, a few kilomoeters outside Ijebu Ode. Shortly after, the Kabiyesi was cured.

So when the native doctor was about to leave Ijebu Ode, the elders asked him whether there was anything they should be doing annually to ward off such illness or any other ones from their land. The man said no, but advised that local doctors should assemble every year in that same place and show their prowess in their various callings. So, this was how the native doctors formed themselves into an association of Olojas which today turned out to be Agemo. The word Imosan as pronounced was to indicate that the Oba had been cured and ever since we have been celebrating Agemo festival at Imosan where the Oba was cured.

Besides, it was believed that the festival unites all the member communities of Ijebuland. That is why we have many of them (Agemo). Some said 16, some said they are more. So this people would come into Ijebu Ode once a year, and pray for peace, progress and unity of the town, longevity of the Awujale and for themselves. They would dance and make rituals for atonements. This is what is today known as Agemo festival which comes up between July and August every year”, related Agbadagbodo of Ijebuland.

Another account however has it that the deity used to be worshipped in Egypt several thousands of years ago. It was said that the Bilikisu Sugbo, who later became Queen of Sheba after her marriage to the biblical King Solomon, had travelled to Jerusalem and saw the Agemo priests and developed a likeness towards them, such that when she was returning to Ijebu, she pleaded with the Agemo priests to follow her back to Ijebu. Because of the need to perform some rites, the Agemos reportedly told Queen Bilikisu that she should leave and that they would join her later.

However, Bilikisu on her return journey to Ijebu, encountered Islam and became a Muslim. As a result of this development, when the Agemo cultists arrived Oke-Eri , near Ijebu-Ode, Bilikisu she refused to receive  them because of her new religion. She advised them to move on to Ijebu Ode where she assured them that the Awujale, would receive them and take care of them. Earlier on their way to Oke-Eri, they passed through Ijebu Mushin and upon being told that women must not see their regalia, the then Oloko of Ijebu Mushin, became afraid of them and quickly dispatched them out of the town. The Awujale, having heard that they were sent by Bilikisu Sugbo, settled them in the town. There and then, the Agemo priests started performing their rituals and sacrifices for Awujale, who was on sick bed when they entered the town, in order for him to get well.   At that time, the Olojas (Agemo priests) were using human beings for sacrifice. So when the people started complaining about the use of human beings for sacrifice, the Awujale had no choice than to ask them to leave the town. They thereafter moved to various locations on the outskirt of the town, which today represented the different locations from which Agemos come from to Ijebu Ode to partake in the annual Agemo festival.

Nobody has been able to say how many Agemos existed in the olden days.  Some said they numbered close top 50. For instance, there used to be Agemo from Sagamu and Ikorodu. But what is certain today is that there are 17 Agemos and their Olojas but only 16 Agemos come to Ijebu Ode for their annual festival. The 17th Agemo, which is Moki that settled in Ijebu Igbo, has for several centuries ceased coming to Ijebu Ode having lost his load of charms/power to a river around Iperin.

Most of these Agemos are also Kings (Obas) in their various domains and their  names were derived from Egyptian language and they include the Head of the Agemos of Ijebuland, Tami Oba Onire of Odogbolu; Oloja Petu (Aramasa) from Isiwo; Oloja Bajelu from Ijebu-Imuku; Oloja Magodo from Aiyepe; Oloja Nopa from Odonopa (Ijebu Imusin); Oloja Olumoko from Okun-Owa and Oloja Edelumoro from Ijebu-Imoro; Oloja Serefusi from Igbile Ijebu.

They also include Oloja Lasen Ajagaloru from Oru; Oloja Posa of Imosan; Oloja Onugbo of Okennugbo Ago-Iwoye; Oloja Idebi Olumoruwa Isamoro of Ago-Iwoye; Oloja Ija from Imosan; Oloja Ogegbo of Ibonwon and Oloja Alofe of Ijebu-Ijesha.

WHAT AGEMO MEANT TO IJEBU PEOPLE

Agemo is the only festival that binds all the Ijebus together.  Aside from the fact that the festival is used to purify Ijebuland, it brings all Ijebu outside Ijebuland and in the Diaspora back home.

THE APPOINTMENT OF AN AGEMO

The appointment of an Agemo is hereditary and is very similar to how an Oba is selected. Like it is in Yoruba land, just as there are special ruling families that can aspire to become a Kabiyesi, there are special families that can become an Oloja Agemo . But most importantly, the Ifa oracle must be consulted to determine who ultimately becomes an Oloja Agemo and the person cannot reject his appointment as there are dire consequences for such a person.

According to an account, there was a particular Agemo,  (names with held) who declined his selection by the Ifa oracle. It was said that a lot of calamities fell on his family, including loss of lives of some family members. Thereafter, he accepted his appointment, consequent upon which it was said that all the negative incidences stopped.

HOW THE ANNUAL AGEMO FESTIVAL IS CELEBRATED

The annual Agemo festival usually takes place between July and August every year in Ijebu Ode.

According to the Agbadagbodo of Ijebuland, Chief Awote, the festival is usually preceded by “Ireku” which marks the opening of the gate for the Agemos to come into Imosan.

The ceremony is usually held one month before the commencement of the festival which is majorly a public affair.

“Ireku” is performed by the Oloja Agemos with sacrifices and on the second day, they would pass a message to the Awujale about its success.

After this comes “Idojo” through which the number of days the festival would last is determined, whether it is going to be seven or nine days, in any particular year, after consultation with Ifa oracle. After this, the Agemos return to their various domains to prepare for the big festival. However, their coming to Ijebu Ode is usually preceded by a seven day “Oro” festival, which is performed by members of the “Oro” cult to ward off evil spirits and other negative things from Ijebuland. On the seventh day of the “Oro” festival, the traditional “Gbedu” drum would be beaten by the Obaruwa family, the only family traditionally empowered to do so. The beating of the “Gbedu” signals that the Agemos can enter Ijebu Ode to commence the festival.

The coming of the Agemos into Imosan through Ijebu Ode is called “Iworo”. No woman is allowed to look at the Agemo when it is coming into Ijebu Ode or going out of the ancient town at the end of its annual festival.

The journey of an Agemo from his town of abode to his arrival into Ijebu Ode and departure from the ancient town after all rites must have been concluded, is always preceded with the traditional shout of “eke eee!!! Obirin mai wo ooo!!! We wo fere, wo’ku fere!!! Iku aiye eee, ojiji firi firi”. The meaning of all this is that the Agemo is on his way, so give the right of way to Orisa, the spirit that can commune with the dead; women, don’t look at it (in reference to his load of paraphernalia and charms); a surreptious glance by any woman is instant death; a glance from any hidden place is instant death; you must not wear cap when an Alagemo is around”, among other s.

This movement of an Agemo from his town to Ijebu Ode is called “Ilo”. One remarkable feature of the journey of an Agemo to Ijebu Ode is the traditional harvesting of corn. The practice is that every year, the youth of Ijebuland would go out to welcome the Agemos along the different routes they usually take into the town. Any farmer that planted corn and failed to wait for the Agemo by his farm with kegs of palm wine, his corns would be harvested by the youths. But where a farmer waited with palm wine, the Agemo would pray for such a farmer. The annual celebration of Agemo festival is for  seven days, depending on the directive of the oracle.

All the Agemo would move from their respective town, through Ijebu Ode to Imosan, where they would stay for a number of days and during which they would perform all traditional rites at designated “Oju Osi”.

It is the responsibility of the Awujale, on behalf of the people of Ijebuland, to fund these sacrifices.

On the third day of they stay in Imosan, the Agemos perform their traditional dance and is witnessed by the women and male folks alike. The Agemos spend the remaining four days in Ijebu-Ode to fulfill all other traditional rites at a place in the town called “Agbala” . It is during their stay in Ijebu-Ode that those who need assistance from them or prayers would visit them.

On the fourth day, which is the last day of the seven day festival, the Awujale of Ijebuland would dance with Tami, the Onire of Odogbolu and the leader of Agemos in his regalia at Ojofa, near Itoro town hall, Ijebu-Ode. The dance between Tami and Onire is usually attended with showers of rain and the dance is not complete or considered a success without the rain. This incidence gave rise to the popular saying in Ijebuland that “ojo to ba pa Onire, gbogbo Agemo lo ma pa”. This is so because while Tami and the Awujale are performing the traditional dance, other Agemo are also performing the traditional dance at Agbala. As a result, they are also showered by the rain.

Awujale is blessed by Tami Onire during the traditional dance, likewise the people of Ijebuland. After the dance with Awujale, Tami would go back to join his colleagues who have been taking turns to dance at Agbala. Like the males, women are permitted to watch the dance but must leave Agbala much earlier before the last of the Agemo performs his traditional dance. At the end of the dance in the evening, all the Agemos would move to their various quarters within the town to pass the night. Before the dawn of the next day, they would leave the town and travel back to their domain. It is only on conclusion of the annual Agemo festival in Ijebu ode that the individual Agemo would then celebrate in his domain.

THE AGẸMỌ MASQUERADES OF IJEBULAND

Àwọn alágẹmọ mẹ́rìndínlógún ti Ìjẹ̀bú oníjó – The sixteen prominent Agẹmọ masquerades of Ijebuland who have priestly duties along with dancing at the festivals. There are more than sixteen but these are the main personalities of the Agẹmọ cult.

Tàmì láti (from) Òdoógbolú
Olúmọ̀rọ̀ olórí (traditional ruler) Ìmọ̀rọ̀
Ṣeréfùsì láti (from) Ìgbílẹ̀
Pòósà láti (from) Imọsàn
Olúmokò láti (from) Ọkùn Ọwá
Alófèé láti (from) Ìjẹ̀ṣà Ìjẹ̀bú
Ònúgbó láti (from) Òkénugbò
Ìjà Olóko Ògún olórí (traditional ruler) Imọsàn
Láṣẹ̀n Àjágà L'órù láti (from) Orù
Màgòdò láti (from) Aiyépé
Lúbamísan láti (from) Àgọ́ Ìwòyè
Petu láti (from) Ìṣíwọ̀
Ògegbó láti (from) Ìbọ̀nwọ̀n
Ìdẹ́bì láti (from) Àgọ́ Ìwòyè
Nọ́pà láti (from) Imushin

SOURCE OF AGEMO’S POWER

Nobody has been able to say or ascertain where the Agemos derived their powers. The efficacy of the powers exude by the Agemo is so strong that people often wonder the source of such powers.

But the Agbadagbodo and the Orere of Agemo, High Chief Awote and Olowa Iberu, the priest of Obirin Ojowu, High Chief Oshimodi, believed that the power of an Agemo is God given.

History however has it that in the olden days, the Agemo, aside from the one given by God also acquired powers from the river goddess, Yemoja. These powers are transferred through many generations of Agemo to the present day Agemo.  It was said that Yemoja had invited all creatures of the earth to a party under the sea but only the Agemos honoured the invitation.

Yemoja was said to have prayed for the Agemos for honouring her and pronounced that henceforth, all wishes and requests made by the Agemo would be answered by God and would come to pass.

EFFICACY OF THE CURSE OF AN AGEMO

Generally every Ijebuman belives in the efficacy of the charms and curses of Ageme. Hence, it is very difficult to see an ijebu person daring an Agemo. The Agbadagbodo recalled that in the olden days, the efficacy was high. He explained that this was so because “the Olojas themselves go into fasting for almost six months before the d-day. In other words, they would not sleep with their women.  They do not even take food prepared by their women for six months before the Agemo festival. So, they are devoted. So if they curse anything that it would like this, it would be like that. Honestly, they sacrifice a lot in order to perform the Agemo festival. We heard that they cursed a church in those days and it went down.That church is located along Folagbade road in Ijebu Ode.

“One of them cursed his mother, who happened to be out and met his son on his way out.  He said, “ah ah…mother, go home and sleep and by the time he came back, the woman was dead. Yes, if you are talking about efficacy, it was very effective at that time. For anything to be effective in those days, you need total submission to it. I dare say that is difficult in the present day”, he said.

FEW OF THE TABOOS

As for taboos, nobody is allowed to wear shoes or caps and head ties before entering the Agbala to meet with the Agemo; women are forbidden from seeing the Agemo when they are coming into or going out of Ijebu Ode. They are expected to cover their heads and kneel down if it is on the road. Women are also not expected to see the paraphernalia of the Agemos and some certain aspects of the rituals they perform. The only exception among the priests is Oliwo Agbadagbodo from Ijebu Ode who can be seen by women when on his way to Imosan.

Why Agemo Moki no longer participate in the annual festival

The story of Agemo Moki of Ijebu Igbo is a sorry one. Agemo Moki  of Ijebu Igbo used to be an active participant in the annual Agemo festival in Ijebu Ode until a tragic incident befell him more than 100 years ago.

History has it that sometime in 1897, Agemo Moki was on his way to Ijebu Ode to partake in the annual festival. According to the account which was corroborated by the Agbadagbodo of Ijebuland and Orere Agemo, High Chief Awote, there was a river somewhere between Oru and Iperin which Moki and his entourage had to cross using logs of wood before they could continue their journey to Ijebu Ode. However as the person carrying his load, including his traditional paraphernalia made to cross the river, he slipped and the load of Agemo Moki on his head fell inside the river and was carried away. Like every Agemo, Moki was coming from the rear of the crowd following him. So on getting to the river and was told of what happened, he was said to have gotten terribly annoyed. He was confused and worried. Moki was said to have cursed the river that it would not flow again nor rise above anybody’s ankle. Hours after, it was observed that the river stopped flowing and has never risen above anybody’s ankle again and lost its tide as cursed by the Agemo.

According to history, the river gradually ceased to flow hours after it was cursed and has remained stagnant since that day. However, for Moki, things were no longer the same as he could not participate in the festival without his paraphernalia.  Agbadagbodo acknowledged that the present day family of Agemo Moki has since been making effort to re-join their colleagues at the annual festival once again.

Agbadadogbo said”if indeed Agemo Moki wants to come back, they have to present their case before the Olojas and the Awujale. If the Olojas believe they should come back, they will. But they have not done this to the best of my knowledge”.

The future of Agemo in Ijebuland

Chief Awote believed that Agemo has a very bright future in Ijebuland but that certain things must change to bring it in the realities of modern time. “I have said this many times that the Agemo festival be modernised and turned into a tourist attraction. The place they use for dancing in both Ijebu Ode and Imosan would be turned into a small stadium where people can sit comfortably, and watch these Agemos dance. Whatever they can make out of it, part of it would go to the community in that area, another part would go to the performers, that is the Olojas themselves, and to the maintenance of that place. I have no doubt in my mind that the Agemo festival would attract a lot of attention. People would definitely pay to see them dance. Also, life is not stagnant, so also, tradition cannot be stagnant. It would be modernised with time.    The issue with the Agemos now, is that women should not see the load they carry. As such, women are denied the freedom of movement on occasions that they are out. But to save that situation, the Agemos should find a way to carry their load without denying women their freedom of movement as enshrined in the constitution. If you say somebody must not see something, you can as well hide it. The freedom of movement of the individual, male or female is enshrined in the constitution. So where culture and constitution clashes, the Constitution supersedes. So that is another aspect of re-organisation that I am recommending for the celebration of Agemo”,  he stated.

ARGUNGU FISHING FESTIVAL- A FESTIVAL OF EXTREME HAND FISHING, FUN AND ENTERTAINMENT

Festivals are fun

In most regions of the world festivals and festivities are part of life, the festival might be community based like the Igbo peoples new yam festival, ethnic in origin, could be based on traditional worship or sects as seen in Eyo masquerade festival in Lagos state. It could be Government sanctioned and designated public holidays such as Halloween, Independence Day, and religious celebrations like Christmas, Easter, Eid al Fitr and other sanctioned occasions.

Every country can be associated to at least one festival which might either be along religious beliefs, worship or holidays, Nigeria as a whole have many festivals and traditions which are usually aligned along religion like Christianity, Islam and those that practice the old traditions.

The Argungu fishing festival is no different than many cultural gathering except for its uniqueness and longevity; it is on record that the festival started in nineteen thirty seven (1937) as an end to hostility between the Sokoto Caliphate and Kebbi Emirate.

The Sokoto caliphate and Kebbi emirate like that of Kano are ancient kingdoms governed by powerful rulers over hundreds of years ago; they had their own economy and commerce. With strong fighting armies that fiercely defended their territories, people and lifestyle.

The story goes that the two power houses in the north the Sokoto caliphate and Kebbi Emirates fought a long bitter battle that was said to have lasted one hundred years. The presence of the British and the sudden historical visit of the Sultan Dan Muazu brought about the end of the war and to mark the historic occasion the festival was formed as a reminder of the visit.

Argungu

The place called Argungu can be found in northern western Nigeria and is a territory within Kebbi State; Kebbi state has a population of about one hundred thousand inhabitants. The people speak Hausa and other local dialects and are predominantly Muslims which making up about fifty five percent (55%) while Christians thirty percent (30%) and others constitute the remainder.

They practice Islam and are Muslims and their major occupation is subsistence farming and fishing, and growing agricultural commodities like yam, tomatoes and other important food crops are planted in the state. The crops are usually transported to various states within Nigeria and some even exported or used in manufacturing companies in major cities like Abuja, Lagos.

Kebbi state is blessed with abundant natural resources and many rivers such as the Mala River, Ganji River, Rina River and the Matan Fada River.

Apart from Argungu fishing festival which is an international tourist destination, Argungu also has one major historic center called the Kanta museum, which is said to have some significant historic artifacts dating thousands of years.

Birnin Kebbi is the capital of Kebbi state and can be grouped among the so called fruit basket like other North western states such as Jigawa state, Kaduna state, and Kano state among others, most of this region are into farming, regular cosmopolitan jobs and cattle rearing usually by Fulani herdsmen who generally transverse the land.

Starting of the fishing festival

The fishing festival is not only about fishing but has a carnival like feel and has many activities leading up to the grand finale, the festival lasts for four days of fun, parades and competitions and within that period many cultural activities peculiar to that region are fully on display.

Prayers are said before and after the event, with the parade starting off at the emir’s palace and making its way towards the town square. Argungu festival is celebrated by the entire people of the state, guests and tourists, you can witness beautiful acrobatic displays, dancing and singing among many more side attractions and competitions.

The rich cultural activities and competitions you see at the festival are wresting, local boxing, horse racing, canoe racing, camel racing, donkey races and ethnic musicians.

Canoe racing

Canoe racing is part of the activities that you would see at the fishing festival, it is a serious affair with individuals and groups vying for laurels. They compete as individuals or against each other in canoes made out of local wood carved out by boat builders, some of the canoes look really precarious but they float fine and can be propelled at astounding speed.

Competition Rules and Events

Fishing implements	not allowed	festival events
gourds	large nets	canoe racing
traditional nets	sharp tools	diving
baskets	castnets	fishing competition
bowls	spears	dancing
calabash	knives	horse race
floatation devices	fishing poles	camel race
hand tools		local boxing
bare hand		local wrstling
		duck hunting

 

 

  

 

Cultural dances

The festival has many cultural groups on display; they include kabanchi traditional display, all female dance groups, masquerades and other acrobatic song and dance performers. Some of the dancers might not be indigence but most of the troupes have a true representation of the beautiful culture of the Kebbi state people.

Each troupe favors different costumes which are sown to represent the kind of dance, music or performance they would showcase, drums like the Kalangu drum or talking drum are liberally used with different flute and blow instruments. Other cultural entertainment at the occasion can fall under traditional dances, songs and ethnic music with chants, praise singing and recitations.

Drums

The festival is incomplete without the drums which might be very large skin drums of over three feet in diameter to smaller handy drums carried waist high. Drums add dramatization to the entire even and is also used during the canoe race and during the actual fishing were it is used in conjunction with huge seed filled rattlers to scare and stir the fish towards shallower waters.

Traditional symphony bands are also common place during the fishing festival

Duck hunting

Another part of the fishing festival is duck hunting, the participants are given a specific time frame to hunt wild duck which are native to the area, and skillful hunters can participate in this particular event. Tradition wresting and local boxing bouts are also organized to entertain the visitors.

The fishing competition

The Argungu fishing festival is all about fishing, which is the highlight of all the various competitions, parades and activities leading up to the actual fishing. After prayers are said on the last day of the festival the main reason around which the festival started would commence.

The men and women numbering between five thousand to ten thousand fishermen line up like in a hundred meter race to dash into the murky muddy waters of the Mata Fada River, they patiently wait for the officiating referee to fire his starter pistol. With the sound of the gun the fishermen plunge into the water most times in pairs to begin the search for fish.

At one end of the river special herders in canoes use large seed rattle trumpets and sticks to drive the fish towards the shallows, at this time almost every available space in the river is occupied by fishermen. The spectacle of thousands of people groping the muddy river bed is pretty amazing to see.

Fishing rules

The fishermen are guided by some rules and are not allowed to use nets except small locally made ones, they are also allowed to use flotation devices especially round hollow gourds which most of the participants put their catches into.

They can work on their own or can work as a team in pairs, and the fishermen are encouraged to use their bare hands to catch the elusive fish. With such overwhelming numbers in the river the fish hardly has a chance of escape, and are caught quickly.

The fishermen and women can only use traditional fishing tool, their bare hands, no gillnets, sharp implements or cast nets are allowed, and the participants can carry sticks if they think it would help them snare a monster.

The biggest and meanest fish in the water according to mass after weighing wins the fishing competition.

Type of fish caught in the river

The river has a limited variety of fish but because the festivities only happens once a yearly, at a the designated conservation area the fish are protected. Because of government policy and intervention no fishing is done in the river which allows the fish reach incredible weights and mass.

The kind of fish caught usually range from the catfish, tiger fish, tilapia and the Nile perch which are many and can grow pretty big, the Nile perch can reach six and a half feet(6.5ft) and can weigh up to one hundred and fifty kilos 150 kilos.

Duration of the fish hunt

The fishermen only have an hour to snare the price catch, so they must work really fast and discard smaller fish if their eye is on the price. The contestants are judged according to the weight of the fish, and the simple rule states that the heaviest fish caught wins the top price.

In the past fishing competitions the fishermen have caught some impressive monsters, back in two thousand and five (2005) the winning fish weighed a whooping seventy five kilograms and the fish during weighing had to be hoisted by four hefty men.

Cash payouts

The motivation for braving the murky waters, being bitten by sharp toothed catfish, the danger of snake bites and potentially getting drowned (just kidding) is worth it. Because according to the weight of the fish several weight categories are amply rewarded for their effort.

The cash payouts are very hefty and on a certain occasion the winning Nile perch fetched the fishermen a hefty seven thousand five hundred dollars($7,500), not bad for one hours work don’t you think?

The Argungu fishing festival was last held in two thousand and ten (2010) and the Kebbi state government has announced that the extravaganza would hold this year 2014. The festival is usually held between February and march so the time is about right for another one to begin.

ECONOMIC AND SOCIOLOGICAL IMPACT OF ARGUNGU FESTIVAL

The Argungu International Fishing and Cultural Festival is one which surrounds fish capture by a very large community. Given the importance of fish in the augmentation of the rural protein intake for Nigerians the fishing festival assumes a dual prominence among a people (Nigerians), who constitutes the largest concentration of black race anywhere in the world. In spite of its growing prominence, only very little empirical literature exists on the socio-economic and socio-cultural implications of the festival. This is the major Fishing Festival along the West African Coast, and any attempt to achieve any meaningful development of the festival requires knowledge of the socio-economic and socio-cultural implications of the festival in all its ramifications. This book, therefore, provides empirical evidence of the economic and sociological significance of the festival. This book should help shed some light on the socio-economic and socio-cultural perspective of the festival, and should be useful especially as a guide for developmental decision by stakeholders and interested audience, with a view to boosting tourist attraction to the festival and enhancing fish capture at the festival.

In Conclusion

The entire festival is done within four days and the fishing is done on the last day and lasts only one hour, the other side attractions like the music, dancing, cultural displays, masquerades and other competitions makes the whole experience worthwhile and a true tourist attraction.

The entire state gets involved during the festival and it provides increased commerce and investment to the area during such important festivals. If you are looking for a unique experience in northern hospitality, culture, traditions and vibrant colors look no further than the always interesting Argungu fishing festival.