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New Yam Festival: A Celebration of Life and Culture

Explore the rich cultural celebration of a new food season in ogidi ijumu town in kogi state, nigeria..

By The Centenary Project

Women dressed in Adire attire and raising a piece of Adire fabric (2019) The Centenary Project

The New Yam Festival, a celebration of the farming season

The New Yam Festival, in the Ogidi community, is an important way of marking the beginning and end of the farming season. It is a celebration of life, accomplishments in the community, culture and well-being.

Aerial view of Ogidi town (2019) The Centenary Project

The "little" big town of Ogidi Ogidi is a town currently located in the Ijumu Local Government Area of Kogi State. It is renowned for its agricultural produce and arts. One of its popular produce, yam, is hugely celebrated yearly at the harvest of new yams from the farms, in an elaborate ceremony popularly known as the New Yam Festival. The New Yam Festival is celebrated as the town's day - Ogidi Day. The celebration attracts tourists from the country and offers a platform for the women to show their art to visitors.

Display of newly harvested yam (2019) The Centenary Project

Yam is food and food is yam Yam is significant to the planting and harvesting season of Ogidi community as it is regarded as a miraculous plant that signifies fertility. Once new yams are harvested from the farms in good quantity and conditions, it is believed that the year will be illustrious and that the ground will be fertile for other crops.

The traditional ruler at the podium of the Ogidi New Yam Festival (2019) The Centenary Project

The opening ceremony 

The traditional ruler of the land, the Ologidi of Ogidi, opens the ceremony with prayers of thanksgiving for the favour of nature and the importance of yam to the community and its farmers. Royal fathers and dignitaries of other communities, especially those ones that share boundaries and affiliations with Ogidi, pay respect to the Oba (Ologidi) of Ogidi land during the festival, and thrones, kings and dignitaries honour the festival to show solidarity and support of the people.

Community farmers present symbols of their produce to the traditional ruler (2019) The Centenary Project

"Ise logun Ise" "Work is the cure for poverty" is the slogan of community farmers who work hard to make agricultural produce available throughout the nation. Farmers are recognized and encouraged to keep up the good work.

Traditional ruler awards chieftancy title (2019) The Centenary Project

"Soludero of Ogidi land" Investors, good deeds and accomplishments within the community are recognized during the festival. Chieftaincy titles are given to appreciate significant community contributors for creating industries and employment opportunities for locals. One of such titles is the "soludero" - setting the community at ease.

Young woman carrying basket of fruits (2019) The Centenary Project

Fruitful Festival Young women in the community assemble different homegrown fruits in a basket as a part of the festival. A young woman who is dressed in white with her hair styled in the tradition of Ogidi women carry this basket of fruit round the community early in the morning seeking for a fruitful year, bountiful harvest and fertility. She is accompanied with singing by other young women dressed in similar attires.

Nike Davies-Okundaye with foreign guest (2019) The Centenary Project

Meet Nike Davies-Okundaye One of the major influencers of the festival is Mrs Nike Davies-Okundaye, the Agbasaga of Ogidi land. As one of the chiefs in royal council, she has an important role. All the chiefs and illustrious sons and daughters of Ogidi land find their way home to celebrate and support the people on this day. One of the ways through which Nike has shown her support is her investment in textile and art for the women in the community.

Amala and "gbegiri" (bean soup) being served (2019) The Centenary Project

A community that shares food stays stronger together Food is shared to all and sundry at Mama Nike's Ijumu Art Gallery. Children, adults and guests have bowls of amala served with "gbegiri" (bean soup) and "ewedu". Amala is made from yam flour.

Dancers dressed in Adire attires (2019) The Centenary Project

Dancers wearing Adire garments Nike cultural group performs the traditional Yoruba "bata" dance, wearing batik and Adire textiles.

Ogidi new yam festival guests (2019) The Centenary Project

Benin women performing the Ugho dance (2019) The Centenary Project

Music and dancing

The joy of the New Yam Festival is celebrated with various cultural and community groups performing dances, songs, dramas and acrobatics. The New Yam Festival is a time of celebration and thanksgiving for most Nigerian communities, and the Ogidi Ijumu community is not an exception. The Benin women here are performing the Ugho dance.

Benin dancer with "eben" (2019) The Centenary Project

Benin dancer with "eben" The Benin traditional sword and handpiece "eben" is an accessory used in performing the Esapaide dance.

Children dressed in traditional attires (2019) The Centenary Project

Children dance group New Yam Festival is an opportunity for every age group of the society to perform what is unique to them. On the day of the festival, children are excited to perform to the Ologidi (king of Ogidi land) and the guests who attend the event.

Traditional female dancers (2019) The Centenary Project

Olaga Traditional female drummers sing praises and "oriki" of local names to the King and people. They also sing to praise the people of the town. They are traditionally dressed in aso-oke, a piece of clothing tied around the waist with beads crisscrossed around the neck. Their hair is styled traditionally in "suku" with safety pins for decoration.

Woman dancing (2019) The Centenary Project

Oya A lady is costumed as Oya, the wife of Sango, the god of lightning and thunder. She is dressed in Ogboni clothes.

Young men dancing with the drummer (2019) The Centenary Project

Beats and drums Young lads perform to the lead drummer's talking drum.

Drummers dressed in Adire attire (2019) The Centenary Project

A display of traditional drums Yoruba drums are legendary in telling tales and giving instructions. Dancers from various neighbouring communities perform with all kinds of traditional drums that are unique to their dance and culture in celebration of the festival. Examples of such drums are the Gudugudu drum and Iya Ilu drum used in bata dances.

Drummer wearing batik playing bata drum (2019) The Centenary Project

Bata Drum Bata drum is a traditional drum that is beaten during bata dances. Its unique sound is produced by a thick leather, "bulala".

Female dancers from Ondo State (2019) The Centenary Project

Ondo dancers Ondo dancers in celebration with Ogidi land perform their traditional dance with singing before the Ologidi and the people. Dancers are dressed in "kijipa", locally handspun and dyed in indigo.

Drummer with motif face painting (2019) The Centenary Project

A festival of art and culture Ogidi community is synonymous with art. Hence, the New Yam Festival in Ogidi is celebrated in batik-fashioned attires inspired by Chief Nike Davies. Ankara, face-painted motifs and aso-oke are worn during the celebration.

Drummers playing before the crowd (2019) The Centenary Project

Praise singers singing with talking drums and sekere (2019) The Centenary Project

Praise singers Traditional singers perform to talking drums and "sekere" (beaded gourds). They sing "oriki" (praises), folktales and traditional songs to dignitaries and the people.

Girls dressed in traditional attires (2019) The Centenary Project

Irukere and traditional beads Horsetail (or "irukere", as the locals call it) is a traditional Yoruba hand-piece that signifies royalty, authority and fashion. Beads, locally known as "ileke", are part of Yoruba traditional fashion worn by different age groups. They signify various authority ranks and cultural status.

Masquerade performing somersaults at Ogidi New Yam Festival (2019) The Centenary Project

Masquerade Amusement

Masquerades make appearances during festivals, ceremonies and rituals. They are considered deities and ancestral spirits in Yoruba culture. During celebrations and festivals, various masquerades come with groups of people. While these people play drums and sing for the masquerades, the masquerades, in turn, perform and amuse people. In a bountiful harvest, the appearance of the masquerade is a sign that the gods are happy with the people. Masquerade attires and performances vary from culture to culture.

Igbabolelimin Igbabolelimin means "masquerade from the spirit world".

In performance, Igbabolelimin does acrobatic moves to songs and drums played by its entourage.

Gelede Gelede is a human being wearing a mask -- an exaggerated head mask which either represents male or female. Features of gender are exaggerated, and the gelede performs in drama and dance, usually comical, to musical instruments.

Masquerade with human face mask (2019) The Centenary Project

Traditionally, the masks are carved from wood and made to represent a man or a woman with all her tribal marks and plaited hair.

Tall masquerade performing for the crowd (2019) The Centenary Project

Igunnuko Igunnuko is a tall masquerade that can lengthen or shorten itself. During special festivals like the New Yam Festival, it makes an appearance to perform for the king and the people.

Masquerade performing at Ogidi New Yam Festival (2019) The Centenary Project

Igunnuko masquerade on the roll In excitement, Igunnuko rolls on itself to amuse spectators.

Masquerades with costume made of grass (2019) The Centenary Project

Agbo Olode Agbo Olode is a masquerade that has special outings on celebratory days in Ogidi. It is important that Agbo Olode makes an appearance at Ogidi's New Yam Festival because Agbo Olode's appearance draws rain for a new planting season. Agbo Olode is a masquerade of fertility and bountiful harvest. It is believed that the heavy leaves on Agbo Olode are the people and the masquerade carry the people on itself to appease the gods.

Masquerade paying homage to a chief (2019) The Centenary Project

Agbo Olode's blessings During the ceremony, Agbo Olode is sought after for prayers and blessings as it is believed that barren women will have children once Agbo Olode sits on their thighs and offers prayers. For others who want blessings of marriage, money and bountiful harvest, Agbo Olode will sit at their feet to offer prayers to the gods.

Masquerades at Ogidi New Yam Festival (2019) The Centenary Project

Egungun Oniye Egungun Oniye means "the masquerade of feathers". As the name connotes, it is dressed with feathers from various birds and accompanied with traditional drums and local horn which is a signature of the masquerade. Egungun Oniye from Ayetoro-Gbede of Ijumu appears in celebration of Ogidi's New Yam Festival.

Curator : Omotunde Omojola Research : Omotunde Omojola Photography : Ibukun Akinjobi Text : Omotunde Omojola Editor : Munachim Amah Thanks to Chief Nike and Reuben Okundaye Special thanks to Oba Rabiu O. Sule, Ologidi of Ogidi land and the people of Ogidi Ijumu, Kogi state.

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The Significance of the New Yam Festival in Nigerian History

Introduction.

Nigeria, located in West Africa, is a country rich in cultural traditions and festivals. Among these celebrations, the New Yam Festival holds a special place in Nigerian society. This festival, deeply rooted in the country’s history and agricultural practices, serves as a key cultural event that symbolizes prosperity, unity, and gratitude. This essay explores the importance of the New Yam Festival in Nigeria’s history, examining its origins, rituals, and cultural significance.

Origins and celebration of  the New Yam Festival

Igbo, Yoruba, and Idoma are among the ethnic groups in Nigeria that participate in the New Yam Festival, also known as Iri Ji. Its origins can be found in early agricultural techniques when the yam crop was an essential component of communities’ subsistence and economic prosperity.

The festival is deeply intertwined with religious and spiritual beliefs. The yam, regarded as the “king of crops,” is associated with deities and ancestral spirits. The festival’s purpose is to offer thanks to these entities for a bountiful harvest and seek their blessings for future prosperity

The New Yam Festival marks the end of the rainy season and the beginning of the harvest season for yams. Prior to the festival, yams are harvested from the fields, cleaned, and prepared for consumption. The first harvested yams, known as “new yams,” hold special significance in the festival .

In preparation for the festival, yams are paraded and displayed in a prominent place within the community. A ceremonial fire, often called “Oji,” is ignited, and the head of the community offers prayers and blessings to the yams, deities, and ancestors. Yam slices are also shared as offerings to the spirits .

The New Yam Festival is accompanied by vibrant cultural performances, including music, dance, masquerades, and theatrical displays. Traditional attire, adornments, and face painting are common during these festivities. A grand feast takes place, where yam-based dishes are prepared and shared among community members

Cultural Significance of the New Yam Festival

The New Yam Festival holds great importance in many cultures, particularly in Nigeria and other parts of West Africa. Also known as the “Yam Harvest Festival” or “Iri Ji Ohuru,” it is an annual celebration that marks the beginning of the yam harvest season. Here are some key reasons why the New Yam Festival is significant:

• Harvest Celebration : The festival serves as a way to celebrate the successful yam harvest, which is a staple crop in many West African communities. Yam is considered a vital food source and a symbol of prosperity, so the festival allows people to rejoice in the abundance of the harvest.
• Cultural Preservation: The New Yam Festival plays a crucial role in preserving and promoting cultural heritage. It is deeply rooted in the traditions, customs, and beliefs of various communities. During the festival, people showcase their cultural dances, music, attire, and folklore, passing them down to younger generations.
• Thanksgiving and Gratitude : The festival is a time for expressing gratitude to the gods, ancestors, and spirits believed to have blessed the land and crops. People offer prayers, rituals, and sacrifices to show their appreciation for a bountiful harvest and seek blessings for the coming year. ‍
• Social Cohesion : The New Yam Festival strengthens social ties within communities. It brings people together, fostering a sense of unity, cooperation, and solidarity. It is an opportunity for families, friends, and neighbors to come together, share meals, exchange gifts, and engage in communal activities.
• ‍ Economic Significance : Yam cultivation is a significant economic activity for many communities, and the festival has economic implications as well. It provides a platform for farmers and traders to showcase their yam produce, promoting local trade and commerce. It can also attract tourists and visitors, contributing to the local economy. ‍
• Cultural Education : The festival serves as an educational platform, especially for younger generations. It provides an opportunity for them to learn about their cultural heritage, traditional values, and agricultural practices. Elders pass on their knowledge, wisdom, and skills related to farming, food processing, and traditional rituals. ‍
• Spiritual and Religious Significance: In many communities, the New Yam Festival has strong spiritual and religious connotations. It involves various rituals, invocations, and offerings to deities or gods associated with fertility, agriculture, and abundance. It is believed that performing these rituals ensures continued blessings and fertility for the land and its people.

Overall, the New Yam Festival is a vibrant and significant cultural event that celebrates the harvest, promotes unity, and preserves the traditions and customs of the communities involved. It serves as a reminder of the importance of agriculture, gratitude, and the interdependence between humans and nature.

• Akpojivi, U. (2019). Nigeria’s cultural festivals: A catalyst for social development and tourism. Journal of Tourism, Hospitality and Sports, 2(2), 13-21.
• Ebigbo, P. O. (2015). Festival calendar and the socioreligious activities of the Igbos of Nigeria. OIDA International Journal of Sustainable Development, 8(11), 29-42.
• Ezeigbo, T. U. (2016). Aesthetics and cultural politics of Igbo new yam festival. Research in African Literatures, 47(2), 131-149.
• Nzewi, M. (2018). Harvest festivals and the performative arts in Nigeria: A comparative study of New Yam, Ato, and Agbo festivals. African Performance Review, 10(2), 1-23.
• Okafor, C. C. (2017). The New Yam Festival (Iwa Ji): Historical antecedents, cultural contentions and symbolic significance. Nigerian Journal of African Studies, 5(1), 44-58.
• Source : picture Flickr. https://www.flickr.com/photos/infomatique/2812921930/

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West African Yam Festivals Celebrate Harvest, Community and Life Itself

Across the world’s yam belt, the tuber represents far more than just a side dish.

In Emure Ekiti, a town in Nigeria, hundreds of townspeople troop into the streets to celebrate the season of the yam harvest. Women sing praises and chant prayers, dressed in beautifully printed ankara outfits. A man sounds a large gong, while children carry pieces of yam on their heads, careful not to let them fall. When they arrive at the palace, the king blesses the community and the harvest, and the festivalgoers celebrate by eating of the new yam, whether boiled, pounded, roasted or mashed into a porridge. 

These are scenes from the Iluyanwa Yam Festival. Celebrations of culture, community and life, yam festivals occur throughout West Africa. The festivals are essential events; they mark the passing of another season, honor religious offerings and provide a cultural focal point for a whole town to converge around. It’s a community celebration, supported by local organizations or governments, bringing together dozens, hundreds or even thousands of people every year—all to celebrate the humble yam.  

A scene from the Asogli Yam Festival in Ghana. (Photo courtesy of Ghana Broadcasting Corporation )

Frequently called the “yam belt,” West Africa accounts for 94% of the world’s yam production , with Nigeria alone producing about 50 million tonnes annually, more than two-thirds of the global yam crop. The cultivation of yams began in the region some 11,000 years ago, as a result of a cultural interaction between grain-crop agriculturalists who were being forced southward by the progressive desiccation of the Sahara and gatherers in the forests and savannahs of West Africa, who were eating wild yams but not yet cultivating them. 

The yam is considered by most West African ethnic groups to be a symbol of fertility and the sustainability of life, and it often plays versatile cultural roles, used in inaugural, wedding and naming ceremonies. Yam festivals, which mark an important changing of the seasons, bring the community together to celebrate the harvest and give thanks to the gods.

“The festival is held in commemoration of the gods of the land for a good harvest season,” says Tatiana Haina, who creates food and travel vlogs on YouTube and covers the cultural festivals of her native Ghana. One such festival is the Krufie Yam Festival, celebrated by the indigenous people of Bredi, a community near Nkoranza in the Bono East region of the country. “The people believe the gods of the land have been very protective throughout the year and hence use the festival as a way of showing appreciation to the gods for their guidance and protection into a new bumper season,” she says. 

West Africa produces nearly all the world’s yams. (Photo courtesy of Marthe Montcho)

Over the past decade, the ceremonies have become a significant contribution to West Africa’s tourism, bringing attention and tourists interested in the cuisine. Traditionally celebrated in the open like most food festivals, yam festivals across regions attract both thousands of locals and visitors from the United States, Canada, Netherlands and further afield. “There is usually a lot of chanting, singing, drumming, dancing and costume displays by the local people,” says Jahman Anikulapo, a Nigerian culture activist and archivist. He believes cultural festivals such as the yam festivals unite the community and stimulate a general feeling of camaraderie.

Yam festivals often encourage and reward agricultural production. For instance, among the Ewe people in Ghana and Togo, different farmers present their yams in a competition to be named “chief farmer” or “Yam King.” And because some ethnic groups, such as the Igbo, believe the productivity of the tuber crop to be influenced by spiritual forces linked with the earth, yam festivals become an avenue to offer thanks to the gods of the land. 

In ancient days, the yam was a major crop plant in empire-states and kingdoms such as Ashanti, Dahomey, Nri, Ife and Benin, and before the harvest, festivals were often celebrated to mark a new year. “The festivals are particularly popular in the southeastern part of the country,” says Anikulapo. He recalls his stay in the state of Enugu, where yams were brought to a king’s palace and, after the affair was officiated by a chief priest, instructions were given to plant setts of yams to secure another bountiful harvest in the next year. 

Women pounding yams. (Photo courtesy of IITA.org )

But yam festivals are not only celebrated today among the Igbo, Urhobo, Yoruba and Ijaw people of Nigeria. Outside the country, the festivals are prevalent among the Bono and Ashanti people of the Akan ethnic groups in Ghana; the Fon people of the Republic of Benin; the Ewe people in Togo, and the Ashanti and Anyi people of the Akan ethnic groups in Cote d’Ivoire. 

As the Fon people of Benin have strong ties with the Yoruba of Nigeria and the Akan people in Cote d’Ivoire with their fellow ethnic group in Ghana, the festivals are celebrated with just as much pomp and procession. Traditionally, the newly harvested yams are not eaten until members of a particular group—usually the chief’s household or the chief priests—have partaken of the new crop. But, unlike other ethnic groups, a special celebration of the new yam is held exclusively by Fon women in certain clans, in which, after the sacrifice of a ram and fowl, the new yams are ritually pounded and, after being offered to deities, eaten by the women and children. 

“The festival can be celebrated for a month. It depends on the location and the people involved,” says Haina. Among the Igbos and the Fon people, the festival is usually in late July or August, and it could span days. For the Yoruba people in Ekiti State, Nigeria, the feast is celebrated in August and spans a day or two. 

The Ife king blesses the yams. (Photo courtesy of Ife City Blog )

Yam festivals are usually sponsored by the local community. “Support comes mostly from age grade groups [a form of social organization based on age], other social clubs and even some state governments in southeastern Nigeria,” says Anikulapo who, however, stresses the negligence of the government in supporting these cultural celebrations at the federal level. “There is no cultural policy in the country.” 

The yam festivals are even being exported to the diaspora, where they are bringing together West Africans in Europe, Asia and the Americas. Organizations such as ICSN (Igbo Cultural and Support Network) of London, Isuikwuato Community of Qatar and Ndi-Igbo Germany of Frankfurt have kept the celebrations alive outside of the continent. The goal is to maintain tradition: If a rite or ritual is performed by the Bono people in Ghana, the same rite will take place for Bono people celebrating in the US. London’s Igbo community members delight in dancing and singing with the same vigor and splendor as their compatriots back in Nigeria. The celebrations might take place in halls, ballrooms or auditoriums, rather than in the open air, but that allows celebrants to issue invitations to select guests. 

As the West African diaspora grows, yam festivals will travel to further corners of the globe, and include more and more people. More than just a one-off event, these festivals can open crucial dialogues about the balance of food tourism and food sovereignty, as more folks become acquainted with the yam.

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Nigeria: How New Yam Festival keeps Igbo's rooted traditions alive

By Charles Mgbolu

Local kings turn out in symbolic regalia, and traditional masquerades take to the streets in a vibrant display of culture and acrobatics during the New Yam Festival, a key part of the tradition of Igbo people in southeastern Nigeria.

This traditional spectacle is part of the annual New Yam Festival that marks the beginning and end of the farming season. In many ways, it is a celebration of life, common accomplishments, shared culture, and the community's well-being.

The ceremony begins with a collective prayer, followed by the community partaking of freshly harvested yam. The tubers are roasted, dipped in palm oil, and washed down with the local brew.

Over the past decade, the festival has transcended geography, being celebrated with equal vigour by the diaspora — from the US to mainland China.

"We have been celebrating this festival every year now for 11 years," Chief Godwin Anyaogu, president-general of Ohaneze Ndi Igbo in Ghana, an Igbo cultural organisation, tells TRT Afrika.

"Every year, we put a strong statement forward: that we are extremely proud of our culture and our way of life. The New Yam Festival is special to us Igbos because it represents an assurance of the reward of hard work. We spend months toiling and cultivating, and now we rejoice because we have a bountiful harvest," he explains.

Precious legacy

The festival surrounding yam, a staple of the region, is the most significant cultural activity in Igboland — a trademark event that cuts across communities represented by over 30 dialects, according to the International Centre for Language Technology.

In the mythology of the Igbo people, the earth (called Ala in the Igbo dialect) is a powerful goddess, a ruler of the underworld, and custodian of fertility. Legend has it that Mother Earth gifted the Igbo people in the form of a rich harvest of yam.

No wonder then that yam plays a critical role in the mythical Igbo palate. It is believed to have been served to kings, help lift curses, and presented as sacrifices in local polytheistic beliefs.

Harvesting a rich yield of yam is also symbolic, signalling that the year will be fruitful for other crops to be harvested in the course of the season.

During the New Yam Festival, investors, good deeds and other accomplishments within the community are also recognised. Chieftaincy titles are given to deserving individuals, especially entrepreneurs who have built industries and created opportunities for the locals.

"Traditionally, the festivities should be on native Igbo soil, but most Igbos who build a life elsewhere don't usually come back. So, the festival has morphed substantially in its characteristics for it to be celebrated anywhere in the world," says Prof Chigozie Nnabuihe, a lecturer in Igbo language and culture at the University of Lagos, Nigeria.

In the Igbo culture, failure to celebrate the annual event is regarged a grave offence, or an act of ingratitude that is believed to affect one's prospects of having a good year.

Western influence

Like many African cultural events, the New Yam Festival swims against a powerful tide of challenges.

While unpredictable weather systems continue to stun the world, credits of mythological narratives decrease. Whereas the first impacts the yam harvest yields and the latter the attendance to the festival.

"Yes, we have been feeling the impact of climate change on our yields. It is not peculiar to our land alone. This is happening across the globe," says Anyaogu.

"The rains do not come as strong as they used to, and farmers have recorded a gross reduction in their harvest yields. However, we remain hopeful that it will never get to the point of starvation for our people."

Another challenge is Westernisation making slow but steady inroads into African cultural trademarks. Many teens in the cities have heard of festivities like the New Yam Festival, but as much as they follow eurocentric entertainment world, interest in yam festival is dwindling.

Economic instability is another factor leading to hundreds of thousands of migrations every year, in turn impacting repositories of culture such as festivals.

Social media attraction

In 2022 alone, the Nigerian Immigration Service said over 1.8 million international passports were issued, the highest figure in a single year in the last seven years.

If this continues with such intensity, cultural events like the New Yam Festival could be in danger, say experts. This is particularly concerning following a 2012 warning from UNESCO that the Igbo language is in danger of extinction. There is an ominous ring to this as many young Igbos already struggle to fluently communicate in the language.

But Anyaogu sees the New Yam Festival playing a key role in helping keep the cultural embers of the region burning, irrespective of the challenges of the times.

"The erosion of tradition is a serious concern, and that is why we make an extra effort to heighten the celebrations around the yam festival every year. We need to rise above the noise that distracts our children, and continue to be visible and relevant to them."

Recent editions of the festival have met young people where they are: on TikTok, Facebook, Instagram, and every other major social media channel.

Patrick Adigwe from the Ibusa community in Delta State, Nigeria, never fails to stream the event on YouTube. "This (dissemination through social media) is important because we need to pass this tradition to the coming generation. The festival is beyond just a festival for us; it is our weapon for survival," he tells TRT Afrika.

Prof Nnabuihe has a more philosophical take on where tradition stands in the modern scheme of things. "New sprouts will always shoot from where a mighty tree has fallen. This is the natural course of life," he says.

"We continue to have a significant number of young people who are still very culturally minded, irrespective of the time and trends that they are in. They are the ones who will continue to be an influence and spread the message of the New Yam Festival and other African festivals."

• New Yam Festival
• Igbo Culture
• South East Nigeria
• African Cultures

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Iri Ji (New Yam Festival): The Origin, practice and significance in Igbo lives and culture

Yam is the most prominent crop in the social-cultural life of Ndigbo. Yam is the most staple food of the Igbos, and the importance attributed to yam in Igboland dates back to Igbos religious belief in the supreme deity (Ahiajioku) who is regarded as the goddess of productivity. 

Put literally, Ahia-ji Oku means “Ahia” (hard work, industry, trade); “Ji” (results in, brings); “Oku”(wealth, riches). Therefore, Ahia-ji Oku means “Hard work brings wealth”. This is epitomised by the fact that yam largely constituted wealth in the early traditional Igbo society and affluence is measured by the size of people’s yam barn and large household.

Yam is considered to be the king of all farm plants in Igbo land because it guaranteed the survival of Igbo race from starvation. According to history, the Eze Nri (Ancestral father of Ndigbo) was faced with the dilemma of how to address a hunger situation faced by his household that he took the drastic decision of killing his eldest son, cutting his body into small pieces and burying them. Strangely, yam tendrils were observed to have grown at the very spots where the dismembered parts of the body were buried after five months. Six months later, Eze Nri dug up large yams from his son’s grave. He cooked it and found it sweet, and he thanked the gods for the provision of yam. The cultivation yam and thanksgiving to the gods continued from then till today.

Iri ji (New yam festival) plays an important role in the lives and culture of the Igbo people. It is a cultural feast and an annual harvest festival by Ndigbo held at the end of the rainy season in various Igbo communities. It is a time of thanksgiving to the gods for making the farm yields possible and a time to pray for good yields for the next planting season. It is a highly captivating social-cultural colourful event with multiple side attractions and spectacle (dance, masquerade, fashion etc) by Igbo community to mark the end of the planting season to appreciate those who contributed to a bountiful harvest.

The preparation for the great Iri Iji Ohu festival in Igbo land is marked by the sighting of the new moon in the month of August, but the time and mode of celebration vary from community to community from early August to October each year. The first processes of the Iri Iji Ohu festival is the Iwa Ji (cutting of the yam) ceremony. Traditionally, this ceremony involves the offering the new yam to the deities and ancestors by the oldest man in the community, the king or an eminent title holder who are believed to be mediators between the ancestors and gods of the land in appreciation to God (Chukwu Okike) for his protection and kindness in seeing the community through the farming periods to a bountiful harvest. After this prayer of thanksgiving, comes the cutting and eating of the new yam, first, by the same elders, followed by others. It is worthy to note that this ceremony has now been modernised to accommodate Christian values.

Another important process of the Iri Ji Ohu festival which is no longer practiced is the traditional ritual body cleaning (imacha ahu). This is a purification ritual for preparing children to partake in the eating and celebrating of the new yam. It entails gathering children together for counselling about the importance of Ahiajoku, yam productivity and its diverse gender sensitivity, social and cultural values. The process involves laying some ogirishi (newbouldia laevis) leaves and omu (young palm tendril) on the ground to create a ritual space and contact with the earth and Ahiajoku for the purpose of washing and protecting the body. Then, each child is required to stand in front of this ritual ground and the ritual expert renders powerful incantation or prayer while passing around the head and throat of the child with a spiritual material, and requesting the child to spit out saliva on the ground. Across the body, the expert also softly brushes spiritual materials as he prays for the good health of the child and for the child to be fit to eat the new yam and celebrate the occasion peacefully.

Prior to the day of the Iri Ji festival, all old yams from the previous year’s are consumed or discarded. On the Iri Ji day, only dishes of yam are served as the festival is symbolic of the abundance of yam produce. The oldest man or the traditional ruler is normally the first person to eat the new yam and thereafter every other person can eat. Roasted yams and red oily sauce or “Upo” in Ancient Nkwerre Kingdom are used in a New Yam Festival ceremony as it is the ancient way of eating yam tuber. Celebrating the New yam festival features energetic men’s, women’s and children’s cultural dance troupes, traditional wrestling, fashion display, role reversals, Igbo masquerade jamboree, football matches, drinking of palm wine, folklores, commensality and reciprocity all of which are synonymous with the Igbo life and culture. The festival is important to the social-cultural and economic life of Ndigbo because:

• It marks the end of a yam farming cycle and the beginning of another
• It is a time of thanksgiving to the gods for making the farm yields possible, while praying for good yields for the next season
• It marks the commencement of the eating of new yam as Ndigbo are not expected to eat new yam before this celebration.
• It justifies the three aspect of Igbo worldview of been pragmatic, Religious and Appreciative
• It is a time of inspiring and impacting the survival trait of Ndigbo that Hard work brings wealth.
• It is a time of communal celebration and a day of family and friends re-union as invitation to the festival is open to all and sundry – friends, neighbours, kin relations, acquaintances, in-laws
• It is a time of community development, sanitization and sensitisation as funds are raised for community development.
• A cultural display and promotion

The new yam festival is no longer restricted to the Igbo villages. It now celebrated in the Diaspora so long as there is a high chief to bless the yam and the Igbo residents bring yam samples including rich cultural dances etc. It is an event that every Igbo son and daughter should endeavour to witness, maka ana esi n’ulo mara nma wee puwa ama. The ancient Kingdom of Nkwerre Opiaegbe invites you to the 20 th Iri Ji festival of the Eshi of Nkwerre on the 26 th August 2017.

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Iwa Ji- The New Yam Festival In Igbo Land

Yams are an excellent source of fibre, high in potassium and manganese, which are important for supporting bone health, growth, metabolism, and heart function. Yam tubers also provide a decent amount of other micronutrients such as copper and vitamin C.

Among the Igbo tribe of Nigeria, West Africa, it is obvious that the most cherished and respected crop is the yam.

While giving credence to the Igbo preference of the yam crop, Chinua Achebe, in his most revered novel, ‘Things Fall Apart’, described yam as the “king of all crops”.

The culture of yam cultivation and preservation is an age-long attribute of the ‘Igbos’ which has successfully travelled from the time of our ancestors down to this day.

The New Yam Festival popularly known as “Orureshi, Iwa ji, Iri ji, Ike ji, or Otute (depending on dialect) is an annual cultural festival by the Igbo people usually held at the end of the rainy season in early August to October every year.

It is one of the traditional and cultural festivities Igbo people do not play with. Without performing this festival as individuals or in groups, no full-fledged or matured man eats new yam in Igbo land.

The festival is done at the community level first. In turn, individuals in their own way and capacity celebrate with members of families and friends, thereby kicking off the eating of new yam in these families that participated in the community ceremony, whether they have money to celebrate with the others or not.

In most families in Igbo land, wives and children can start eating new yam, without the men or heads of the families joining them and this is because the men regard it as an abomination to eat new yam without celebrating it with the ancestors.

For instance, the Afikpo New Yam Festival “IKE JI” is one of the top festivals in Afikpo, Ebonyi State in the South-Eastern part of Nigeria. It is a festival that begins with a series of activities weeks before the final ceremonial day.

First, a large council of elders meets in a serious conference called Ngidi-Ngidi to decide the date of the festival.

Then other activities in preparation for the festival follow in a sequence that is normally dictated by centuries-old traditional practices and timelines handed down from generation to generation.

On the eve of the festival day, a ceremony called “Ichu Aho” takes place between late night and the early morning hours before the festival day. During the “Ichu Aho”, the youths effect a ritual of chasing away the old year away with lit torches and other flammable materials which symbolises clearing the way for the new year to emerge.

As the first day of the year (the festival day) dawns, the locals (of which some of them that are just returning from the Ichu Aho ceremony) offer prayers for the new year and prepare for the feasting that will take place throughout the day.

Most households will expect to entertain immediate and extended family members, neighbours, and visitors from out of town.

The traditional New Yam Festival dish is pounded yam and “the sarara” (a white-coloured soup made with chunks of grounded egusi seeds and assorted meat).

The rest of the day is spent exchanging visits, gifts (especially for children who visit uncles and cousins) eating, drinking, and catching up with folks.

Some family groups and town associations also use the occasion to host annual meetings and fundraisers for various projects.

Also, the Abiriba new yam festival is characterised by special ceremonies like the annual dance of the maidens from Amanta in Ameke community of Abiriba Kingdom.

These maidens who are also believed to be virgins, pure and undefiled by any man, perform this sacred dance. It is also the time the young girls who are now ripe enough for marriage show off their beautiful figures and dancing prowess to young men from Amanta and other prospective husbands from other communities making up the Abiriba Kingdom.

There is usually great excitement towards this dance, especially to the young men who see it as an opportunity to get their brides.

These festivals symbolise that the year is fruitful and that harvests are bountiful.

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The New Yam Festival – History, Essense, Full Facts

It is known by different names across Igboland, Iri Ji, Onwa Asaa, Iwa Ji, or Orurueshi, etc. It is one Igbo tradition that has refused to be sunken by the emergence of Christianity, especially the kind that treats everything traditional as heathen. The new yam festival is up there with the top two or three annual festivals in most Igbo communities. 

First, it is noteworthy that the new yam festival is not just celebrated in Igboland, several communities in West Africa mark this great festival under different names. The origin of this festival cannot be traced to any particular tribe or country. Each tribe has a unique story of how the new yam festival came to be and its significance in their culture.

For the Igbo people of southeastern and its environs, Nigeria, the history and significance of the New Yam festival are like an institution that has been weathered by the storm yet holds forth.

In the coming months, Igbo communities both home and abroad will be up in a frenzy about the New Yam Festival, are you wondering what is the background story, here you have it.

The story of its beginning 

Stories abound on the subject of how the Ney Yam festival came to be, one of the stories that have proven popular is the myth of Eze Nri.

Once upon an ancient time, people were dying, men and women, young and old, plants withered, waters dried up and animals died in droves. A prolonged and severe famine was ravishing the land.

The people cried out to their king to find a way out of this disaster. Eze Nri had sleepless nights over the famine that plagued Igboland, which was a communal unit then, in the quest for the solution. He was told to kill his two children by the oracle.

After killing his two children Ahiajoku and Ada, he sliced their bodies into smaller pieces and buried them. A few days or six months later, depending on the version you have heard, plants started growing from the molds where their body parts were buried. When Eze and his people harvested them, they found yams and cocoyam from them. 

This was how Ahiajoku became the god of yam, and Ada the goddess of cocoyam.

In some Igbo mythology, however, the deity of yam is a goddess named Ahia Njoku, represented by an effigy against the walls of barns and shrines.

The yam saved the people from the famine, thus, it became something of reverence. The reverence of the yam transcended from just been a staple crop to something that is celebrated, children were named after the crop, and rites were observed to honor it.

The New Yam Festival And Its Essence

Traditional Igbo people are agrarian by nature. Yams are the first crops to be harvested and an important crop in the culture of the people. The New Yam Festival symbolizes/upholds the importance of the food crop in their socio-cultural life. 

Even though the essence of the festival has been watered down over the years, the enthusiasm and efforts put into the preparation of the event remain the same albeit a notch lower. The pomp and the glamour attached to it both in diaspora and home attract attention.

Today the New Yam Festival is celebrated in honor of Ahiajoku (Ajoku, Njoku, Ajokwuji) across all Igboland. In some communities, it is taboo to eat yam before the festival, hence it is called ‘Iri Ji’ which translates to ‘eating yam’. 

In some other communities, it heralds the completion of the harvesting season and the beginning of a new year, it is also a time to thank the gods and ancestors for keeping them and thus why it is called “Onwa Asaa” in some quarters. 

The festival is a celebration of the importance of yam in the socio-cultural lives of the people of the community. It was described as the crowning ceremony of the year. The new yam is evidence of a good life with accomplishments.

Some people trace the origin of the festival from the Arochukwu community, because of the influence they wield in Igboland at that time, the practice spread to other Igbo communities. 

There is no specific day in the year that is set aside for the festival, every year, the Igwe or the Chief Priest consults with the gods/ancestors before fixing a day for the New Yam Festival. In some communities, the celebration lasts for a whole week or just a day. 

Importance Of The Kola Nut In Igboland

After the announcement of the festival date, it is followed up by the cleansing period. The cleansing period is the time where they seek the face of the goods, ridding the land of anything that is considered unholy including people who had indulged in one atrocity or the other. 

In some communities, during this period fighting or anything that will disturb the peace of the community is tabooed to avoid the wrath of the gods. 

It is believed that a spiritual body cleansing is required for the coming new year, children are specially prepared for a ritual body wash called imacha ahu iri ji mmiri. It involves bathing them with plants such as fresh grass, Ogirishi leaves (newbouldia laevis), Omu (young palm tendril).

It was a great sacrilege to Ala to eat new yam before the festival in the old Igbo era. A day before the Iri Ji, all old yams are consumed or discarded, only new dishes of yam are served at the festival.

It is an atmosphere of colors on the day of the festival, different rituals and recreational activities take the order of the day. 

After the breaking of the customary Kolanut as in any Igbo occasion, the Igwe or chief priest takes the first bite of the roasted yam presented before offering to the gods. He pours libation and offers thanksgiving to the gods for a successful harvest and year. After the rites, the new yams are now sanctified for eating by the villagers. 

Every household in turns performs its own rites, presenting four to eight yams for prayers. After the prayers, the head of the household cuts off small parts of the yam at the ends as a token to Ahiajoku. The other parts of the yams are cooked with palm oil and chicken as the body and blood of Ahiajoku.

Despite the little or non-substantial history backing up the celebration of the new yam festival, the culture continues to thrive, it answers the question to varying degrees of satisfaction, “what does this mean to Igbo people?”

In a sum, the New Yam Festival embodies the Igbo philosophy that informs how they approach life: pragmatic, religious, and appreciative.

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New Yam Festival: Ceremony & Significance

Yams are planted from April to August and they hold a special place in the New Yam Festival—a celebration steeped in tradition. This harvest festivity, widely observed in various cultures, marks the end of the farming season. Families come together, rejoicing in gratitude for a bountiful harvest. Continue reading to learn more about Everything You Need To Know About the New Yam Festival.

What Is a New Yam Festival?

The Ịwa-ji ceremony is a crucial part of the New Yam Festival (Orureshi, Iri ji, Ike ji, or Otute) celebrated by the Igbo people of Nigeria. Families gather, express gratitude, and share meals. People wear colorful attire and engage in traditional dances. The festival signifies the end of hard work in cultivating yams. 

Yams, a staple food, are showcased and offered to deities as a gesture of thanks. The festival fosters unity, as communities come together to celebrate abundance and renew social bonds. It’s a time of feasting, laughter, and cultural pride. It highlights the importance of agriculture and communal harmony in local traditions.

New Yam Festival Ceremony

Usually, at the beginning of the festival, the yams are offered to the gods and ancestors first before distributing them to the villagers. This ritual is led by the community’s eldest or the king, expressing gratitude to the supreme deity for protection and abundant harvests without hunger-related deaths.

The day symbolizes post-cultivation enjoyment, and the abundance is shared with friends. Festivities, including dances, masquerades, parades, and parties, create an artistic experience, showcasing joy, thanks, and community spirit. The yams used in the festival’s main ritual are typically roasted and served with palm oil (mmanụ nri). Iwa ji shares similarities with the Asian Mid-Autumn Festival, both being community harvest celebrations based on moon cycles.

This event holds significance for Igbo communities worldwide, epitomizing their religious belief in the supreme deity. The arrival of the new moon in August signals the preparation for the “Iri Ji Ohu” festival, with variations in preparation across communities.

The New Yam festival is a captivating art event, visually expressing coherence, dance, joy, and feasting. It serves as an annual display for community members, marking the culmination of the cultivation season and expressing gratitude for a bountiful harvest.

The Significance of the New Yam Festival

The New Yam Festival, celebrated across West Africa, is more than just a harvest celebration. It’s a vibrant tapestry woven from cultural traditions, agricultural pride, and spiritual connections. Let’s delve into the significance of this unique event.

Cultural Tradition

The festival is deeply rooted in the customs and beliefs of communities. Traditional dances, music, and storytelling showcase the rich cultural heritage, keeping it alive for future generations.

Agricultural Celebration

The festival marks the end of the planting season and the beginning of the harvest. Farmers rejoice in their hard work and the bounty of the land, thanking ancestors and deities for their blessings.

Symbol of Prosperity

Yams are considered a symbol of prosperity and abundance. Eating the first yam signifies a bountiful year and good fortune for the community. This shared meal strengthens the bond between people and the land.

Communal Unity

The festival brings communities together. People share food, laughter, and stories, fostering unity and social cohesion. It’s a time to settle disputes, forgive mistakes, and renew bonds of friendship.

Ancestral Homage

Many communities offer prayers and rituals to their ancestors, acknowledging their role in providing knowledge and ensuring good harvests. This strengthens the connection between past, present, and future generations.

Religious Importance

The festival often coincides with religious celebrations, offering thanks to deities for their blessings. Rituals and offerings express gratitude and hope for continued bounty in the coming year.

Seasonal Transition

The festival marks the shift from the rainy season to the dry season. It’s a time for reflection, renewal, and preparation for the upcoming planting cycle. It reminds people of the interconnectedness of nature and human life.

Culinary Delight

The festival is a chance to savor delicious yam-based dishes. From stews and porridges to roasted and fried delicacies, the culinary creativity shines. Sharing these meals strengthens social connections and celebrates the harvest.

Activities For The Ceremony

Masquerade parade.

The New Yam Festival, a significant cultural celebration in many African communities, kicks off with a vibrant Masquerade Parade. Elaborately costumed performers don masks representing ancestral spirits, gods, or legendary figures. This lively procession weaves through the community, captivating spectators with mesmerizing dance moves and symbolic gestures.

Cultural Dances

Dancers adorned in colorful traditional attire move gracefully to rhythmic beats, telling stories through their movements. These dances serve as a means of passing down cultural knowledge, fostering a sense of unity, and expressing collective identity. Different dance troupes may showcase unique styles, reflecting the diversity within the community.

Wrestling holds a special place in the New Yam Festival as a traditional sport that showcases strength and agility. Participants engage in friendly but competitive matches, entertaining the community with skilled maneuvers and displays of athleticism. Wrestling during the festival is not just a physical competition but also a symbol of communal strength and unity. It reinforces traditional values of courage and resilience while providing an entertaining spectacle for festival attendees.

The New Yam Festival is a cultural extravaganza encompassing traditions, agriculture, spirituality, and community bonding. Rooted in rich customs, it serves as a vibrant tapestry connecting generations through dances, music, and storytelling. This harvest celebration symbolizes prosperity, unity, and ancestral homage, marking the end of the planting season with a shared feast. The festival’s significance transcends into religious, seasonal, and culinary dimensions, culminating in captivating activities like the Masquerade Parade, Cultural Dances, and Wrestling, reinforcing communal strength and unity. The New Yam Festival is a profound expression of gratitude, joy, and cultural pride, showcasing the resilience and interconnectedness of communities.

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Ancient Igbo Traditional Attire

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New Yam Festival – An Igbo cultural and ancestral heritage

In Igbo land, the occasion of Iri-ji ohuu (new-yam eating) is a cultural festival because of its significance. For those who may want to know, Yam is the main agricultural crop of the Igbos and also the staple food of her people. The New Yam Festival known as ‘Iwa-Ji’ or ‘Iri-Ji’ is therefore a celebration depicting the prominence of yam in the social-cultural life of Igbo people.

Thus, different communities have their days for this august occasion during which assortment of festivities mark the eating of new yam. Depending on the communities, the style and method of the festivity differs, but the essential components that surround the event always remain the same. In some communities the festivities last the whole day and in many places it may stretch up to one week or even more. These festivities normally include a lot of variety entertainment including performance of ceremonial rites by the Igwe (King), cultural dances by Igbo men, women and their children as well as a display of Igbo cultural activities in the form of contemporary shows, masquerade dance, fashion parade, and feasting at a grand scale on a wide variety of food making up the menu of the Igbos.

Usually at the beginning of the festival, the yams are offered to gods and ancestors first before distributing them to the villagers. The ritual is performed either by the oldest man in the community or by the king or eminent title holder. After the prayer of thanksgiving to god, they eat the first yam because it is believed that their position gives them the privilege of being intermediaries between their communities and the gods of the land. The rituals involved in the new yam eating are meant to express the community’s appreciation to the gods for making the harvest of their yams possible. This therefore explains the three aspect of Igbo worldview, that they are Pragmatic, religious and appreciative.

To the Igbos, therefore, the day is symbolic of enjoyment after the cultivation season and a day of showing gratitude to god for his protection and kindness in leading them from lean periods to the time of bountiful harvest without deaths resulting from hunger. Iwa-ji is therefore an important event in the calendar of Igbo people all over the world.

This ceremony has been celebrated for centuries and as has always presented the right conditions for all and sundry, family and friends to come together to demonstrate their commitment and solidarity to their local community. Due to this fact, the Igbos every where in the world do celebrate this event in a highly captivating manner in order to protect and celebrate the enriched cultural heritage of her people.

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The Igbo Union in Finland, the umbrella body of all the Igbo-speaking people of Nigeria resident in Finland, celebrated their annual new yam festival “Emume Iwa Ji” on Saturday 25th,

Interview with the traditional prime minister of Ndiigbo in Finland, Chief John Udoka Enwere Interview with the traditional prime minister of Ndiigbo in Finland, Chief John Udoka Enwere

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NEW YAM FESTIVAL OF IN IGBOLAND

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New Yam Festival is a thanksgiving festival that proceeds the consumption of the yam crop. It is one of the greatest cultural festivals in Igboland. Igbo people are known for their age-long tradition of celebrating the arrival of the new yam. The New Yam festival in Igboland are known with names such as Emume Iri Ji Ọhụrụ, Iwa Ji, Ife Ji Oku, Ike Ji, Ahajioku, etc. depending on the community’s dialect. The New Yam Festival is an annual cultural festival held during the raining season between the months of August to October for some communities.

The Iri Ji Ọhụrụ usually takes places at the beginning of each harvesting season to thank gods or God for a bountiful harvests. Yam among the Igbo people is considered as the king of all crops. It stands for manliness, and a person who could feed his family on yam from one harvest to another is a very great man indeed (Achebe, 1958).

The Iri Ji Ọhụrụ festival is said to be the most prominent traditional festival as it signals the beginning of harvest and consumption of the chief crop. In a community, the Iri Ji Ọhụrụ ceremony is performed by the royal father. Big tubers of yams are roasted and present to public glare before the traditional ruler along with a bowl of palm oil garnished with pepper and ụgba. A prayer of thanksgiving is offered to God/gods for a fruitful harvest by the royal father; after which he (the royal father) cut a piece of the roasted yam, dipped it into the palm oil and ate. This act is followed by a jubilation by the people. Thereafter, the traditional titled men and others took turns to savour the new yam. 

After this ceremony, the indigenes of the community can then proceed to harvest and consume new yams, and sell new yams in the community markets. It was a taboo during the olden days for any indigene of a community to eat new yam before the Iri Ji Ọhụrụ ceremony of the community is performed. 

References 

Achebe, C. (1958). Things Fall Apart. London: Heinemann Educational   Books.

Ujumadu, V., Nkwopara, C., Okonkwo N, & Agbo, D. (2017). New Yam:        A phenomenal festival in Igboland. Retrieved from  www.vanguardngr.com/2017/08/new-yam-phenonal-festival-igboland/amp/  

The New Yam Festival

• in Festivals

The New Yam Festival is an annual festival observed mostly by the people of the Middle belt ,South and East of Nigeria. It is held at the end of the rainy season  which is different times in different communities starting from early August to  October .The festival also known as Iwa Ji ,Iri Ji or Ike ji (meaning eating yam), is observed throughout West Africa , Especially in Nigeria .It symbolises the conclusion of a harvest and the beginning of the next work cycle .In Igbo land , it ties the Igbo communities together .Yam are the first crop to be harvested and it is the most important crop.

The evening before the New yam Festival ,old Yam must be consumed or discarded and on the day of the festival only dishes made out of yam is  served. Palm oil is used to  eat the yam .The oldest Man in the community eats the first yam offering the yam and prayers to the gods, deities and ancestors .

The harvest symbolises the abundance of produce, rituals are performed to express gratitude to the gods of the community for making the harvest possible.

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New Yam Festival: Meaning, history and how major tribes celebrate it in Nigeria

According to Chinua Achebe , in his most revered novel,  Things Fall Apart,  yam is “the king of all crops.” Therefore, the New Yam Festival is a special event, especially among the Igbo of South-East Nigeria. The event is always marked with pomp and pageantry. If you’re a fan of culture and tradition, then it’s advisable to attend any New Yam Festival, especially in the southeast.

The culture of yam cultivation and preservation is an age-long attribute of the Igbos and Africans in general. This culture has been handed down to this generation which will carry it forward to the next. Hence, if you want to know more about the New Yam Festival, relax, grab some popcorn with a chilled bottle of soft drink and enjoy the gist.

What is New Yam Festival?

The New Yam Festival is an annual cultural festival held at the end of the rainy season , usually in early August. It is a festival associated with West African countries, particularly Nigeria and Ghana, which symbolizes the conclusion of a harvest and the beginning of the next work cycle.

The New Yam Festival is done at the community level first before individuals celebrate with their families, with the new yam being the staple food throughout the celebration.

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History of New Yam Festival

The history of the New Yam Festival dates back to before the colonial era, especially in Igbo communities. An old Igbo myth tells the story of a man named Igbo (from whom the tribe takes its name) who the gods asked to sacrifice his son, Ahiajioku, and daughter, Ada, to save the rest of his children from a severe famine. Igbo complied, killing his children and cutting their flesh into several pieces to be buried in different mounds.

A few days later, yams grew from Ahiajioku’s flesh while cocoyams grew from Ada. As a result, Igbo and his surviving children were able to cope with the famine by eating yams and cocoyams that sprouted from Ahiajioku’s and Ada’s flesh. The spirit of Ahiajioku became the god of yam.

Therefore, every year, the Igbo people celebrate the New Yam Festival to depict the prominence of yam in their social-cultural life. Before this day, all old yams are eaten, and the rest are discarded to make way for the new yams.

Although celebration differs from community to community, the major thing is that the new yams are first offered to the gods and ancestors to show gratitude for their protection and kindness in leading the people from lean periods to the time of bountiful harvest without deaths due to hunger. The ritual is performed by the oldest man in the community, the high priest or the king. After that, he eats the new yam first, as he is believed to be the link between the gods and the people.

After that, celebrations begin in full swing as individuals and families are allowed to eat new yams, which are the only staple food of the day. The yams are cooked with palm oil, water, chicken, fish, and any other assorted animals and ingredients that anyone can afford. In most Igbo families, wives and children can start eating new yams without waiting for their fathers to join them, as it is taboo to eat new yams before celebrating the ancestors first.

When is New Yam Festival celebrated?

The New Yam Festival is usually held at the end of the rainy season between early August to October every year, especially among the Igbos. So if you’re looking forward to participating in this year’s festival, it will most likely happen anytime within the aforementioned months.

How major tribes in Nigeria celebrate New Yam Festival

There are three major tribes in Nigeria – Igbo, Hausa, and Yoruba. These tribes have their own unique way of celebrating the New Yam Festival.

Igbo New Yam Festival

When you search through Google, it is clear that the New Yam Festival is mostly associated with the Igbos. The people of the region do not play with the festival. Igbos called the festival   Iwa ji, Iri ji or Ike ji  and it is the most celebrated event after Christmas.

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Yam is sacred among the Igbo people and it is taboo to eat new yams before the festival. At the beginning of the festival, the king or priest or the most prominent man in the community must perform a thanksgiving ritual to the gods and ancestors to thank them for a bountiful year and pray for a new bountiful year. After that, he eats the yam, thus declaring the festivities open.

Individuals and families can now go ahead and celebrate by eating the new yam made with assorted dishes. There is eating, drinking, and catching up with loved ones. Children can go visiting their extended families and friends. Some families and town associations will seize the opportunity to organise meetings for various projects.

In some towns like Abiriba, in Abia State, the New Yam Festival is also a period for young maidens who are ripe for marriage to “catch” their prospective grooms by displaying their beautifully adorned bodies during dance performances. Young men usually look forward to these performances because it is an opportunity for them to select their brides.

Eje  is the name of the New Yam Festival celebrated by the Yorubas of South-West Nigeria. The festival is usually celebrated for two days. The festival is also called Odun Ijesu by Ikere people in Ekiti State. It is celebrated to thank orisa for the fertility of the land and for crowning their efforts in the previous planting season.

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The festival is almost similar to that of the Igbo’s  Iwa ji.  However, a major highlight of the festival is the divination rite that determines the destiny of the community and the likelihood of an abundant harvest. Here, one of the recently harvested yams is divided into two and thrown into the air. If one part falls facing up and other falls facing down, it is considered a promising sign. But if both parts fall facing downward, then it is a bad omen for the community’s next harvest.

According to the Yoruba myth, a deity called Oreluere  was one of the 401 deities sent by God ( Olodumare ) to establish the world.  Oreluere  planted the first yam before Oduduwa supported him to make it a success.

The Hausas in northern Nigeria are not known for celebrating the New Yam Festival. But they do have their own festival called Durbar festival which is annually celebrated to culminate Muslim festivals, Eid al-Fitr and Eid al-Adha.

Yam is an excellent source of fibre, high in potassium and manganese which is important for supporting bone health, growth, metabolism, and heart function. It is also a rich source of other micronutrients such as copper and Vitamin C. In Nigeria, yam plays more of a cultural and religious role than health. It is a sacred food, particularly among the Igbos and Yorubas in the south. This is why it is treated with respect during the New Yam Festival despite modern changes brought by Christianity.

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New Yam Festival of the Igbo

The New Yam Festival of the Igbo people (known as Orureshi in Idoma , or Iwa ji , Iri ji , Ike ji , or Otute depending on dialect) is an annual cultural festival by the Igbo people that is held at the end of the rainy season in early August . [1] [2] [3]

Igbo tradition

Ịwa-ji ceremony, external links.

The Iri ji festival (literally " new-yam eating ") [4] is practiced throughout West Africa (especially in Nigeria and Ghana ) [1] and other African countries and beyond. [5] It symbolizes the conclusion of a harvest and the beginning of the next work cycle. The celebration is a cultural occasion tying individual Igbo communities together as essentially agrarian and dependent on yam . [2]

Yams are among the first set of crops to be planted at the beginning of the planting season. Between April and August, early crops such as maize, cocoyams, and pumpkins are harvested and eaten without fanfare. [ citation needed ] The New Yam Festival is, therefore, a celebration depicting the prominence of yam in the social-cultural life of the Igbo people [ citation needed ] . In some Igbo communities, all old yams (from the previous year's crop) must be consumed or discarded on the eve of the New Yam Festival [6] .The next day, only dishes of yam are served at the feast, as the festival is symbolic of the abundance of the produce. [7] [8]

Though the style and methods may differ from one community to the next, the essential components that make up the festival remain the same. In some communities, the celebration lasts a whole day, while in many places it may last a week or more. These festivities normally include a variety of entertainments and ceremonies, including the performance of rites by the Igwe ( King ), or the eldest man, and cultural dances by Igbo men, women, and their children. The festival features Igbo cultural activities in the form of contemporary shows, masquerade dances, and fashion parades. [9]

Usually, at the beginning of the festival, the yams are offered to the gods and ancestors first before distributing them to the villagers. The ritual is performed either by the oldest man in the community or by the king or eminent titleholder. [10] [11] [12] This man also offers the yams to god, deities , and ancestors by showing gratitude to the supreme deity for his protection and kindness in leading them from lean periods to the time of bountiful harvest without deaths resulting from hunger. [7] After the prayer of thanksgiving to their god, they eat the first yam because It is believed that their position bestows the privilege of being intermediaries between their communities and the gods of the land. The rituals are meant to express the gratitude of the community to the gods for making the harvest possible, and they are widely followed despite more modern changes due to the influence of Christianity in the area. [11] This, therefore, explains the three aspects of the Igbo worldview, that they are pragmatic, religious, and appreciative. [13]

The day is symbolic of enjoyment after the cultivation season, and the plenty is shared with friends and well-wishers. [11] A variety of festivities mark the eating of new yam. Folk dances , masquerades , parades , and parties create an experience that some participants characterize as "art"; the colorful festival is a spectacle of exhibited joy, thanks, and community display. [7]

The yam used for the main ritual at the festival is usually roasted and served with palm oil ( mmanụ nri ). Iwa ji also shares some similarities with the Asian Mid-Autumn Festival , as both are based on the cycles of the moon and are essentially community harvest festivals.

This event is important in the calendar of Igbo people all over the world.

The harvest of yam and the celebration of the gods of the land through the New Yam festival is an epitome of the people's religious belief in the supreme deity. The coming of the new moon in August marks the preparation for the great "Iri Ji Ohu" festival, but the time and mode of preparation differs from community to community. [9] [14]

The New Yam festival is a highly captivating art event. The colourful festival is a visual spectacle of coherence, of dance, of joy and feasting, an annual display for community members, to mark the end of the cultivation season, a festival where the people express their gratitude to those that helped them reap a bountiful harvest. [15] [16]

• Ikeji festival
• Ito Ogbo Festival
• Ogwu Ekpeye [17]

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Odinani or Odinala , also known as Omenala , Omenana , Odinana , Ọmenani , Ọdịlalị , or Ọdịlala , are the traditional cultural beliefs and practices of the Igbo people of south east Nigeria. These terms, as used here in the Igbo language, are synonymous with the traditional Igbo "religious system" which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocratic in nature, spirituality played a huge role in their everyday lives. Although it has largely been supplanted by Christianity, the indigenous belief system remains in strong effect among the rural and village populations of the Igbo, where it has at times influenced the colonial religions. Odinani is a pantheistic and polytheistic faith, having a strong central deity at its head. All things spring from this deity. Although a pantheon of other gods and spirits, these being Ala, Amadiọha, Anyanwụ, Ekwensu, Ikenga, exists in the belief system, as it does in many other Traditional African religions, the lesser deities prevalent in Odinani serve as helpers or elements of Chukwu, the central deity.

Anambra State is a Nigerian state, located in the southeastern region of the country. The state was created on 27 August 1991. Anambra state is bounded by Delta State to the west, Imo State to the south, Enugu State to the east and Kogi State to the north.

Nnewi is a commercial and industrial city in Anambra State, southeastern Nigeria. It is the second largest city in Anambra state after Onitsha. Nnewi as a metropolitan area has two local government area, which are Nnewi North and Nnewi South. Even Ekwusigo local government area is now part of Nnewi urban area, as urbanization continues to spread from Nnewi to neighbouring communities. Nnewi North comprises four quarters: Otolo, Uruagu, Umudim, and Nnewichi. The first indigenous car manufacturing plant in Nigeria is located in the city while the first wholly Made-in-Nigeria motorcycle, the 'NASENI M1' was manufactured in Nnewi.

Ekpeye people also known as Ekpeye Kingdom is one of the ethnic groups in Rivers State, Niger Delta, Nigeria.They are predominantly found in Ahoada East and some in Ahoada West local government areas in Rivers. Ahoada is an Ekpeye city in Rivers, Nigeria.

Ejemekwuru is an Igbo-speaking community that sits in the North-Western part of Imo State in the southeastern region of Nigeria.

The Kingdom of Nri was a medieval polity located in what is now Nigeria. The kingdom existed as a sphere of religious and political influence over a significant part of what is known today as Igboland prior to expansion, and was administered by a priest-king called an Eze Nri . The Eze Nri managed trade and diplomacy on behalf of the Nri people, a subgroup of the Igbo-speaking people, and possessed divine authority in religious matters.

Igbo culture are the customs, practices and traditions of the Igbo people of southeastern Nigeria. It consists of ancient practices as well as new concepts added into the Igbo culture either by cultural evolution or by outside influence. These customs and traditions include the Igbo people's visual art, music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture is heightened further.

The Igbo calendar is the traditional calendar system of the Igbo people from present-day Nigeria. The calendar has 13 months in a year ( afo ), 7 weeks in a month ( onwa ), and 4 days of Igbo market days in a week ( izu ) plus an extra day at the end of the year, in the last month. The name of these months was reported by Onwuejeogwu (1981).

Orsu is a local government area (LGA) and tribe in the Imo State of Nigeria. Orsu is also the name of the dialect of this people. They are an Igbo sub-group located west of Orlu, north of Oguta and in the general areas around Oru East, Oru West, Ihiala, Nnewi south and Oguta LGAs. Orsu LGA is made up of several autonomous communities including Ihitenansa, Amaruru, Amazu, Amaebu, Amannachi, Awo-Idemili, Asaa Ubirielem, Eziawa, Umuhu Okabia, Orsu Ihiteukwa, Okwu Ufuruaku, Okwu Amaraihe, and Okwu Etiti.

Igwe Josiah Nnaji Orizu II (1902–1962) was the 19th Obi of Otolo and Igwe of Nnewi kingdom. He took the ofo of Nnewi in 1924 after his father's death. He is a member of the Nnofo Royal lineage and the successor to his father Igwe Orizu I , He was the first Igwe to officially become a Christian, although the traditional rulers of Nnewi are the ofo holders and as such, preservers and upholders of Nnewi culture and traditions.

Awka-Etiti , historically known as Awka-Diedo ; later mentioned as Awka-Nkakwu ( Okankaku ) by colonial authors, is an affluent town comprising seven villages in Idemili South local government area of Anambra state, Nigeria. The seven villages of Awka-Etiti in order of age established are: Nkolofia, Umunocha, Ejighinandu, Iruowelle, Umudunu, Nnaba and Ogunzele.

The ofo is a staff carried by selected Igbo leaders — notably patrilineage priests, kings, onyishi, and some masqueraders — that signifies authority, the right to command, administrative powers, and/or the conferment of leadership and power bestowed by the gods..It is typically six to seven inches long and made of bronze, brass, or wood.

Afiaolu is a traditional festival held annually in Nnewi, Anambra State, Nigeria around August. The Afiaolu festival commences on “Eke” day with what is traditionally described as “Iwaji” and Ikpa Nku, this heralds the availability of new yam as well as thanksgiving to God. The festival includes a variety of entertainments including performance of ceremonial rites by the Igwe (king), cultural dance by girls and masquerade dance.

Chief Pericoma Mezuo Okoye was a Nigerian singer, songwriter and traditionist. His first name 'Pericoma' could alternatively be spelled as 'Pericomo' 'Perry-Coma' and 'Perry-Koma'. He was predominantly known throughout the Igboland for his style of music and strong belief and practice of the traditional religion of the Igbo people, named Odinala.

Neni , is an Igbo speaking town in Southeastern Nigeria.

The Ikeji festival is an annual four-day festival held by the Igbo people of Arondizuogu, in Imo state, Nigeria, between the months of March and April to celebrate the harvest of new yams and the Igbo culture. The inception of the Ikeji festival dates back five centuries and is an Igbo festival which unites all Igbo race across the globe as they return to the south-eastern regions of Nigeria to witness and partake in the festival. The festival is marked with the display of numerous masquerades dancing around the villages, music, and practice of the Igbo traditional religion.

Yam is a staple food in West Africa and other regions classified as a tuber crop and it is an annual or perennial crop. The New Yam festival is celebrated by almost every ethnic group in Nigeria and is observed annually at the end of June.

Ndoro is a town in Oboro, Ikwuano Local Government Area of Abia State, Nigeria. It is about 16 km southeast from the state capital, Umuahia and is located along the Umuahia-Ikot Ekpene Road.

In Igboland, there are different festivities that are celebrated, but the most influential of all include the masquerade festival and the New Yam Festival.

• 1 2 Yam Festival . Retrieved 11 May 2009. Archived 4 April 2009 at the Wayback Machine
• 1 2 Daniels, Ugo. African Loft . 6 November 2007. Iwa ji Ofu (New Yam Festival) In Igboland! . Retrieved 11 May 2009.
• ↑ Omenuwa, Onyema. TheWeek . 22 Nov 2007. Republished by Philip Emeagwali . Igbo Festival: In Honour of New Yam . Retrieved 11 May 2009.
• ↑ "BBC Birmingham - 2005" . Bbc.co.uk. 6 August 2005 . Retrieved 27 September 2012 .
• ↑ "5 different tribes that celebrate New yam festivals in Nigeria" . Pulse Nigeria . 23 March 2023 . Retrieved 9 June 2023 .
• 1 2 3 Daniels, Ugo. African Loft . 6 November 2007. Iwa ji Ofu (New Yam Festival) In Igboland! . Retrieved 11 May 2009.
• ↑ "It's New Yam Festival in Oba, Anambra" . Vanguard News . 27 August 2021 . Retrieved 31 August 2021 .
• 1 2 "The Maiden New Yam Festival (Okuka iri Ji ndi igbo) at Igbo-Ukwu" . nacd.gov.ng . Archived from the original on 5 March 2016 . Retrieved 18 September 2015 .
• ↑ "New Yam Festival: The celebration of thanksgiving" . Pulse Nigeria . 23 August 2021 . Retrieved 31 August 2021 .
• 1 2 3 Omenuwa, Onyema. TheWeek . 22 Nov 2007. Republished by Philip Emeagwali . Igbo Festival: In Honour of New Yam . Retrieved 11 May 2009.
• ↑ Onwutalobi, Anthony-Claret. "New Yam Festival - The Official Nnewi City Portal" . www.nnewi.info . Retrieved 18 September 2015 .
• ↑ "Significance of New Yam Festival in Igbo Society of Nigeria - Igbo Union Finland" . www.igbounionfinland.com . Retrieved 31 August 2021 .
• ↑ "New Yam Festival" . TheFreeDictionary.com . Retrieved 31 August 2021 .
• ↑ Coursey, D. G.; Coursey, Cecilia K. (1971). "The New Yam Festivals of West Africa" . Anthropos . 66 (3/4): 444–484. ISSN   0257-9774 . JSTOR   40457684 .
• ↑ "PROCLAMATION OF OGWU EKPEYE (EPKEYE NEW YAM FESTIVAL 2020)" . Boch News . 9 September 2020 . Retrieved 16 May 2023 .
• Mayowa, Adebayo Ebenezer (4 July 2021). "Festival Ready? 7 Of The Best Nigerian Festivals" . The Guardian Nigeria News . Retrieved 31 July 2021 .
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New Yam Festival: The Most Celebrated Event in Igboland.

Written by David Ugbabe

The New Yam festival (Iri ji) or Onwa Asaa is one of the most celebrated and significant festivals in Igboland. Although there is no specified date to celebrate the event across the whole of Igboland, it is often celebrated around the seventh month (August). It is known by several names including, Iri ji, Onwa Asaa, Iwa Ji or Orurueshi, among others, in various communities across Igbo land.

The festival which is as old as the Igbo culture marks the beginning of the year in Igbo calendar and signifies the end of famine and food shortage each year. The special event attracts indigenes of various communities, including those in the Diaspora, friends and well-wishers who

BUT WHY YAM?

There is no specific date for the celebration of this Igbo festival but most communities hold the festival at the beginning of each harvest season to thank the gods for bountiful harvests, especially yam. Akunne Amuta helped to shed light on the events that led to the celebration of the New Yam festival; in the 17th century when Onitsha crossed over to the Eastern part of the Lord Niger, yam was not in vogue among them. At the time, a nuclear family in Umuasele Village “the Obamkpas” discovered a seed called “Adu” – a slave yam that grows on the surface of the ground produced by a creeping stem plant. The family died of food poisoning shortly after eating the plant. This sent fear across the land.

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The fear that gripped the people as a result of the death of the Umuasele family would later be the reason the dreaded eating the real yam when it was finally found. It took consultations with the oracle with the Umuikem people to enable the people eat yam. The New Yam festival has continued to be celebrated from generation to generation; hence it has become a ritual that the Igbo people commit to so much that no full-fledged or mature man eats new yam in Igbo land without performing this festival as group or individual.

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New Yam Festival in Enugu State

Yam is an important food crop in Enugu State and as a result, it has cultural significance.

The harvesting of new yam is, therefore, celebrated by the people between the months of August and October.

The time for the celebration varies from one community to the other. The New Yam Festival is an occasion to offer special prayers to God for a fertile land and good harvest. It is marked with feasting and merry-making.

Tourism, festivals in Enugu

Enugu Slate is endowed with a lot of tourist resources, facilities and potentials. These exist in natural features such as lakes, caves, hills, falls, springs and cultural festivals as well as such man-made features like hotels, telecommunications and transportation outfits, galleries and monumental or archaeological collections. Some of these potentials are developed, others are yearning for development. Some of the existing tourist events in Enugu include the Mmanwu Festival and the New Yam Festival (Iri-ji).

Enugu is a state in the South Eastern part of Nigeria. The capital city of the state also has the same name: Enugu.

The state shares borders with Abia State to the South, Ebonyi State to the East, Benue State to the Northeast, Kogi State to the northwest and Anambra State to the West.

Though a land-locked State, Enugu, the capital city, is located approximately 2 1/2 driving hours away from Port Harcourt, Calabar and warri, all coastal cities with major shipping ports. Enugu is also located within an hour s drive from Onitsha and 2 hours drive from Aba, both of which are trading centres in Nigeria. The city is also located within 5 driving hours from Abuja and 7 driving hours from lagos, the administrative and commercial headquarters of Nigeria respectively.

Lying partly within the semi-tropical rain forest belt of the south, the State spreads (through a land area of approximately 8727.1km2 ) towards the north with its physical features changing gradually from tropical rain forest to open wood-land and then to the Savannah. Apart from a chain of low hills, running through Abakaliki (Ebonyi state) in the east to Nsukka in the north-west, and then southwards through Enugu and Agwu, the rest of the state is made up of low land separated by numerous streams and rivulets the major ones of which are the Adada River and the Oji River.

The mean temperature in Enugu State in the hottest month of February is about 36.20C (97.160F), while the minimum temperature of about 20.30C (68.540F) is recorded in November. The lowest rainfall of about 0.16cm3 is normal in February, while the highest is about 35.7cm3 in July. Enugu has a good soil and climate, sitting at about 223 meters above sea level, and the soil is well drained.

LGAs in Enugu State

The LGAs (Local Government Areas) in Enugu State, Nigeria are:

• Enugu North
• Enugu South
• Igbo-Eze North
• Igbo-Eze South

Write An Essay On A Festival In Your Community

I’m excited to share with you all about a festival that holds a special place in my heart. It’s a time when our community comes together to celebrate, share joy, and create lasting memories. So, let’s dive into the details of this wonderful festival that brings so much happiness to everyone.

Table of Contents

Essay: A Vibrant Celebration – The Festival in My Community

Decorations and lights.

The festival in my community is truly a visual spectacle. As the festival approaches, our town starts to transform into a colorful and magical wonderland. Bright and vibrant decorations adorn the streets, houses, and public spaces. Imagine walking down the road with twinkling lights hanging from trees, and colorful banners dancing in the breeze. It’s like entering a world of enchantment where every corner holds a surprise of creativity and beauty.

Traditional Food

Ah, the aroma of delicious food fills the air during the festival. Traditional dishes, rich with flavors and history, are prepared with love and shared among families and friends. From aromatic curries to mouthwatering sweets, the festival offers a feast that tantalizes the taste buds. The heartwarming aspect is that these recipes are often handed down through generations, carrying the essence of our community’s culture and heritage.

Games and Activities

Laughter and cheers fill the festival grounds as people of all ages engage in various games and activities. The event is a hub of excitement and friendly competition. From sack races that tickle the funny bone to sackfuls of goodies for the winners, the festival is alive with the spirit of playfulness. There are games that challenge our skills, teamwork, and agility, creating an atmosphere of camaraderie and shared enjoyment.

Dances and Music

Music, like a magic thread, weaves through the festival, connecting everyone in its rhythmic embrace. Dancing is an integral part of the celebration, and people of all ages join in, moving to the beat of the drums and the melodies that fill the air. From traditional folk dances that tell stories of our history to modern moves that add a contemporary touch, the dances are a reflection of our community’s vibrant spirit.

Traditional Clothes

As the festival approaches, the excitement of dressing in traditional attire builds up. Vibrant colors, intricate patterns, and elegant designs are showcased through these clothes, bringing out the unique cultural identity of our community. Donning these garments is not just about wearing fabric; it’s about wearing a piece of our history and proudly displaying our heritage to the world.

Sharing and Happiness

One of the most beautiful aspects of the festival is the sense of unity and togetherness it brings. The spirit of sharing is at its peak during this time. Families come together to prepare food, which is then distributed to everyone, regardless of age or background. The festival becomes a platform for strengthening bonds, spreading smiles, and reminding us all of the power of compassion and generosity.

Cultural Performances and Showcases

The festival is also a stage for showcasing our community’s talents and creativity. Cultural performances, from plays to music recitals, shine a light on our artistic expressions. Local artisans display their crafts, allowing everyone to appreciate the skills and artistry that exist within our community.

In conclusion, the festival in my community is not just a simple event; it’s a time of coming together, celebrating our culture, and building memories that will last a lifetime. From the enchanting decorations to the sumptuous food, from the joyous dances to the warm sharing of love, every aspect of the festival reflects the essence of our community. As we eagerly await its arrival each year, we’re reminded of the bonds that tie us together, the beauty of our traditions, and the happiness that radiates when we celebrate as one.

Hello! Welcome to my Blog StudyParagraphs.co. My name is Angelina. I am a college professor. I love reading writing for kids students. This blog is full with valuable knowledge for all class students. Thank you for reading my articles.

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Wow! This is more than a dream come true to tell the world about the unique extravaganza in the entire south-eastern Nigeria in West Africa. Surely, you must have heard of different worldwide celebrations, including the just concluded Diwali festival of the Indians, but trust me, the New Yam Festival is more than your wildest imagination even above the heavens. This indescribable fairy tale is right at your doorstep, dear reader. The stage is yours.

The New yam festival, popularly known as Iri -Ji, is a unique celebration peculiar to the people of the Igbo tribe based in the southeast geopolitical zone of Nigeria.

Iri-Ji is a festival marking the beginning of a new harvest season and ‘Ji ofuru’, new yam- the king of all other farm produce. In ancient times, our forefathers believed that Amadioha, the head of all the gods of the land, guaranteed a bountiful harvest for the Igbos and protected its people from extreme famine and starvation. As a result, the village chief priest set aside a week each year in August—the eighth moon day—to offer to the gods who kept families healthy.

Since many Igbos adopted Christianity in the 1980s, they have made minor adjustments to the rites and rituals they perform today for God Almighty, the supreme entity who dwells in heaven and who created the entire universe, rather than the ancient gods.

Lest I forget, it is a period where Igbos far and near return to their hometowns to have fun with their families, well-wishers, and friends. Not to be forgotten, it is a time when Igbos from far and wide visit their hometowns to celebrate with their loved ones.

Regarding the rigorous observance of local cultures and traditions, five weeks before the start of the event is the time for public education. The town crier announces the festival’s events and daily rudiments as he marches through the village’s streets.

In the same manner, they send information out to the Igbos in the diaspora via electronic mail to aid in adequate fundraising and preparation. During this period, farmers harvest their yams and other crops while the traders thrive to sell the produce of the previous farming season at a cheaper price. Honestly, one serene thing I love about the festival is that it doesn’t affect the everyday routine of villagers.

The new yam festival’s eve is a full day filled to the brim with events. It is possible to hear dishes and spoons clattering and smell the local aroma from a distance. From dawn, women and children clean the homes, fetch water, and paint the muddy floor with Uli, a white river clay. At the stroke of six, all domestic activities come to a close, with the Royal Palace serving as the night’s major attraction.

At the sight of twilight, over 5 cows, 15 goats, 500 hens, and other tasty animals are killed in the village abattoir; taps are singing, pestles thumping as they can and pots begging for mercy at the hands of the industrious palace cooks.

The maidens also help in the preparation of sumptuous yam delicacies such as roasted yam, pounded yam, oil bean gravy, and other meals.

While all these are going on, cars and buses of distant neighbors and friends troop unceasingly into compounds, hotels, and motels of all standards. The first day of this seven-day celebration is not one that anyone would want to miss.

D-day has finally arrived-The Great New Yam festival. The villagers are in a joyous mood of laughter and thanksgiving. Everyone finds their way to the central location, which had been announced beforehand.

At the sound of the flute of the oracle locally known as ‘Oja’, we observe perfect silence because this is a sign that the king with the royal convoy has arrived. The King goes on his knees at the center of the open ground and kneels (everyone follows suit), lifts his head to the heavens, and thanks God for a great new yam harvest and the good of the village.

He then proceeds to taste the new yam. Once that is concluded, the festivities of the week can begin. For the remaining days of the festival, there are side attractions such as a masquerade, mini palm wine joints, light snacks and fun children’s games of sticks and bottles; presentation of chieftaincy titles, and varied gifts to the farmer who harvested the largest yam tubers that year, etc.

Sincerely, I seldom attend Iri-Ji festival because of school, but social media has made everything easy. I could stream live through my phone the happenings of the event each day just from the comfort of my bed and the same applies to many friends of mine who have one reason or the other not to be at this huge celebration. Indeed, the New Yam festival is a big feast for Igbos nationwide, a time to share pains, love, unity, and, of course, an abundance of food.

    Authored By

   Sanduni Jayawardena

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