For decades, the Onwa Esaa festival of Obollo land, which is an ancient lunar ritual niched in ancestral veneration, struggled to maintain its sanctity amidst a disturbing wave of violence, masquerade-induced terror, and social disorder. What was once the heartbeat of traditional spirituality in Obollo gradually became a season of fear and chaos, hijacked by the radicalization of Akatakpa masquerade operators who had lost sight of the sacred norms that once guided the cult.
However, the 2025 edition of the festival has marked a historic turnaround. Udenu Local Government Area, under the leadership of Aka Eze Aka, has shown what is possible when cultural preservation meets visionary governance.
Traditionally, Onwa Esaa was more than a festival. It was a spiritual calendar that signified a time of native holiday, reflection, and reverence for the ancestral spirits, for adherents of African Traditional Religionists in this part of the world. Scheduled between the planting and harvest seasons (typically seven native weeks, July to early August), it stood as the foremost cultural identity of the prehistoric Obollo people.
The fiery Akatakpa masquerade, the festival’s symbolic centerpiece, was once a sacred enforcer of morality and territorial defense. But in the closing years of the 20th century and into the early 2000s, the cult’s sanctity was corrupted. What was designed to educate and entertain deteriorated into extortion, mob violence, and disruption of daily life. This culminated in a number of tragic incidents, including the brazen attack on two Catholic priests in Ogbodu-Aba on July 12, 2018, which stunned the entire Nsukka zone and painted the Akatakpa cult in even darker hues.
Successive administrations in Udenu tried, some with mild success, to mitigate the threats. During Dr. Godwin Abonyi’s tenure (2010–2014), there was a brief reprieve, particularly within the Obollo Afor city center. But the hinterlands remained volatile. Akatakpa, especially the feared “Akatakpa Uchichi” (night masquerades), continued to terrorize unsuspecting residents and visitors alike.
When Aka Eze Aka assumed leadership as Chairman, it was clear he came prepared. He took steps that were deeply strategic.
His first masterstroke was appointing Mr. Kelechi Obetta (Kelycool) as Special Assistant on Tourism, placing a forward-thinking youth in charge of cultural affairs. Kelycool moved swiftly to draft a regulatory bill aimed at sanitizing masquerade operations. While awaiting its legislative passage, Aka mobilized his Vice Chairman, Hon. Mrs. Onyinye Odoh, whose statutory schedules include overseeing the culture and traditions mandate, to engage with the Udenu Traditional Rulers Council. Together, they issued firm directives to communities and Akatakpa operators.
Perhaps, most impactful was the involvement of Hon. Egbuigwe Hillary, Senior Special Assistant on Security, who dispatched Neighbourhood Watch Security Guards to enforce compliance across the town. This created an eagle-eyed security apparatus that kept every part of Obollo under watchful control. And I believe they will replicate Sam’s to Orba and Imilike communities, whose festivals will soon commence.
Another significant move was the reinforcement of the Oha Obollo-in-Council’s proscription on Akatakpa Uchichi. The four native weeks of nighttime masquerading were converted to safer, regulated daytime processions known as “Akatakpa Eshushe.”
As stated earlier, each market day during the festival was occasionally fraught with tension. Ceremonies such as Ukwuidenyi Amoda outing ceremony and Akatakpa iz’ ashua days were once synonymous with road blockades, extortion, and alcohol-fueled violence. But this year, a new system was introduced, number tags hung on every performing masquerade, making them identifiable and accountable. Any misconduct could be reported and traced back immediately.
And for the first time in living memory, Obollo witnessed a completely peaceful Onwa Esaa. No bloodshed. No crisis. No forced levies. Instead, joy, nostalgia, and unity reigned. Families celebrated. Commercial activities in Obollo Afor Market, once the first casualty during past festivals, continued unhindered. A profound cultural renaissance was born.
This success story is more than a local victory. It is a blueprint for cultural transformation across other communities in Udenu and beyond. Orba, Ezimo, Imilike, and neighboring towns should take a cue from what Udenu has achieved.
Restoring cultural dignity does not require abandoning tradition, it requires managing it with wisdom and security. Traditional worship and indigenous rites can coexist with modern governance and public safety if guided by a committed leadership.
Kudos, however, must be given to all who contributed to this feat: Ndi Oha Obollo-in-Council, Ndi Igwe n’ Udenu, Ndi Onyishi Obollo, Town Union Presidents, Akatakpa cult operators, and most importantly, the general public who respected the new order.
This year, Akatakpa spoke the language of peace, and the spirit of justice danced once again under the moonlit sky of Onwa Esaa. Udenu has shown that cultural rebirth is possible when tradition is guided by reason and supported by law.
Let history record 2025 as the year Obollo rediscovered the soul of Onwa Esaa, and let every other Community (Orba, Imilike, Ezimo etc) be inspired to do the same.
May daylight spare us!
Jude Eze.
