Paper long abstract:

Masquerade Politics in Contemporary Southeastern Nigeria

The current state of masquerade festivals in southeastern Nigeria cannot be understood simply in terms of the old trope of 'Vanishing Africa' or of the current one of the homogenizing effects of Globalization. Instead, a close reading of specific local circumstances reveals a complex web of conflicting trajectories.

The period following the Nigerian Civil War (1967-70) was marked by a deliberate revival of masquerade festivals and burial ceremonies by the Igbo of Southeastern Nigeria. During the 80's and early 90's masquerade performances flourished from rural festivals to the state-sponsored Mmánwu festival. This revival is now a thing of the past. In this paper I will focus on the reasons behind the current challenge to masquerade performances in the region.

1. As a result of growing competition between mainstream denominations and Evangelical churches, there is an increased animosity toward manifestations of 'traditional culture' in the public sphere.

2. With the return to democratic rule in Nigeria in 1999, the continuous fragmentation of political units has reached the level of the village-group. Until recently festivals often expressed a spirit of unity bringing together disparate elements of the community. Today, they are often the arena of strife as newly appointed 'Traditional Rulers' of government-approved splinter 'Autonomous Communities' vie for political influence.

3. Economic constraints have led to changes in burial practices. Lavish masquerade performances were a marked feature of second burial ceremonies. Today, the norm is to keep the body in a morgue and hold the burial within few weeks. The shorter period preclude the accumulation of resources and efforts needed for a large spectacle.

Masquerade performances become the bone of contention between different constituencies within local communities as they debate the continuous relevancy of rural communities in contemporary Nigeria. I will illustrate these processes with examples from specific ceremonies in the communities of Arochukwu, Ihechiowa, Ututu and Arondizuogu in Southeastern Nigeria.