KWETE, A FESTIVAL IN BACHAMA KINGDOM

KWETE 2023 HOLDS TOMORROW 1ST APRIL IN LAMURDE.

The Kwete Cultural Festival is an annual traditional event celebrated by the peoples of Bachama Kingdom. The festival serves to promote the cultural values and heritage of the people. In recent times, it has become an avenue to showcase and encourage both the Bachama people and visitors to have first-hand information on Bachama Kingdom.

It is also an event where His Royal Majesty, the Hama Bachama presents his State of The Kingdom address as well as to receive reports on the state of affairs of the Kingdom. The Festival which pre-dates this generation has metamorphosed from the conventional traditional harvest thanksgiving and wrestling contest among peer groups, and dances by the “Nzomyi’ Bachama (Royal Clan), to include modern games and sports such as archery, javeline, traditional songs and other cultural activities peculiar to women.

Fixing of the date for Kwete (bi guda) is carried out by Hama Bachama in consultation with his traditional office holders who play key roles in the event, especially Ndyewodi Tika (one of the Priests and a Kingmaker of the Kingdom) who is the custodian of the calendar of events of Bachama festivals.

The priests (Kabe–gboto) responsible for the festival would usually present their request to the King who will in turn provide these needs to facilitate the successful hosting of the festival. The Kpalagbe (Youth Leader(s)) of Lamurde and Gyawana are also summoned and informed of the date fixed for the festival to enable them mobilize and prepare the youths for labour in ground clearing work preparatory to the event, wherein their traditional demands are also met by the King.

The Kpalagbe Lamurde in particular has the first responsibility of “Luwa Kwete” (heralding the Kwete Festival) before other events follow.

The festival runs for a period of about five (5) days (including weapon events), and depending on when the festival actually begins, the last day is the day of reporting outcomes of the festival or post-festival evaluation (“Muna Kpalto”) by the key officials involved in the preparation and supervision of the festival.

The Bwatiye Community, neighbours, friends, journalists, corporate organizations and invited dignitaries as well as representatives of the state government would usually attend.

ORIGIN OF KWETE:

Kwete is an annual cultural event which includes wrestling contests. So much secular and sacred importance is attached to the performance of the festival. The festival is primarily organized after the harvest period to give thanks to the spirit gods for a good harvest and good health of the people throughout the immediate past rainy season.

Also, in the Bwatiye folklore, Kwete is believed to have been initiated by the spirit god Ngburum or Bagoje (Baje) who is a leading character in Bwatiye folklore.

He is a jester and greatly known as a trickster; he is cunning and greedy. Ngburum loves every kind of food. It is said that Ngburum initiated the Kwete festival after his return from wrestling contest which he had at the atmosphere (PWA – Sky or heaven) which Kura-Kura (the spider) organized for him for being a good wrestler.

The folklore has it that during the festival, guests (including Ngburum) were highly entertained with assorted foods and wines such as he had never seen or tasted anywhere before, and that everyone present drank to his full.

It was said that Ngburum was so thrilled and overwhelmed that on his return to the earth, he initiated a similar contest at Bachama (Lamurde) the traditional capital of the Western Bwatiye Kingdom so that such fanfare and feast as he had witnessed in the atmosphere could be replicated and experienced on earth annually.

ORIGIN OF WRESTLING CONTESTS IN BACHAMA KINGDOM:

It is widely believed among Western Bwatiye people that Pulla Hassei (Nzokutidihidong); the Belum (now Waduku) spirit god invented the idea of wrestling contests among the Bwatiye people.

The oral tradition (folklore) has it that, it was Nzokutidihidong who came up with the idea of going round the ‘world’ (Bwatiye Country) challenging all villages to wrestling contests.

The main prize was his ‘fwato’ (Mbaga or Ram) given to whoever will defeat him. The folklore also has it that, he came up with the idea in his crave to be famous in the world.

The oral rendition continues that, Belum went round from village to village challenging all known spirit gods in the Kingdom – from Basapwa (the Eastern Bwatiye Country) to Basanjiyan (the West). It was believed that Nzokutidihidong (the one legged deity), wrestled throughout Bwatiye land and nobody could defeat him.

The story continued that, it was only at Boli that Nzomiwa (Hama Bolki), who is the eldest of all Bwatiye gods, discovered the mystery of Nzokutidihidong which made him invisible and remained the secret of his unimaginable prowess.

It is said that, they wrestled for a long time before his elder brother (Miwa) over-powered him, got hold of the mystery leg and then tripped him off balance (Nzokutidihidong) to emerge the winner of the prized Mbaga (Ram).

It is in commemoration of this great event that up to date the wrestling festival of Poto-Bolki is held at Bolki between the people of Bolki and Waduku (the descendants of Miwa) and Nzokutidihidong respectively.

For this purpose, the people of Waduku are compelled to present a Mbaga (Ram) yearly. This is also followed by the Poto Waduku.

Though the people of Waduku still hold unto the version of the folklore which says that it was their spirit god Nzokutidihidong that defeated his elder brother (Miwa Bolki), the former version remains more widely accepted and acclaimed in view of the fact that Nzokutidihidong had wrestled with the other spirit gods and had defeated them, hence he continued his sojourn up to Bolki.

The fact is that, even at Byemti, Ngburum who is known for his craftiness and greed, deceived Nzokutidihidong and ate his fwato (Ram).

Nzokutidihidong also known for his no-nonsense attribute compelled Ngburum to ‘pay’ dearly for the Ram he and his family ate.

It was after then that he (Nzokutidihidong) got another ram as fwato which he now took as his prize for the rest of his journey seeking fame.

The Youth Leader (Kpalagbe) is formally informed of the chosen date so that he would mobilize and prepare the youth for labour work in preparation for the event.

The Kpalagbe is in charge of the social aspect of the festival. He directs the construction of the shelter (Kwagra). During the festival, music is played by the traditional drummers as morale booster and as publicity to the generality of Gywana people; announcing the preparation of Kwete Festival.

This event is also known as Luwa-Kwete (heralding Kwete festival). Towards these activities, the King provides the Kpalagbe a sack of salt (fito kwana), a mould of fish sauce (bwei), a ram (Mbaga), guinea corn (Zumwe) for brewing of local beer (vwei) and to prepare food for the workforce (youth), as well as some pairs of baggy like trousers which the youths adorn on the day of the festival.

The preparation for Kwete is carried out in phases; first by the people of the host community which is Lamurde; then by the people of Rigangun followed by the people of to be Waduku, then the people from Mbemun and lastly the Gyawana people will arrive with their drummers.

These groups will all return to their respective villages at the completion of their respective tasks.

On the day of the festival, traditional drummers will start playing their instruments very early in the morning thereby informing and attracting spectators from within and outside Lamurde, most of whom had already arrived Lamurde to witness the festival at the (Bleh).

Participants will assemble at designated spots within the festival square. Wrestlers from Lamurde will assemble to commence the festival which begins with little children from the ages of 7 wrestling among themselves as a build-up to the main wrestling bouts.

The wrestling is supervised by Kpalagbe and his assistants, all of them having in their possession a special long grass-woven ropes (twalai) which they use as whips for keeping away surging crowds of spectators, as well as for separating wrestlers or determining winners during a bout.

The Kpalagbe acts as the referee for each contest and his decision is usually not to be contested.

When the stage is set for the festival, the Ndyewodyi Gongron who is the Chief Custodian of the King’s traditional staff of office hands over the staff to the king (with which the King appears in public), thus signaling the King’s readiness to appear for the festival.

As the Ndyewodyi Gongrong performs the handing over of the Royal Staff, the King’s Royal music is then played and the trumpet (Linto) is blown and is heard all over the Royal city.

The King will begin the Majestic dance (like) royal walk (Ngawarato) from the Palace to the festival square (Bleh) accompanied by Kabe-Gboto (Priests), all the princes and members of the Bachama Royal families (Nzomye).

The heroic entrance of the King (into the Bleh) is heralded by the crowd of spectators and the grand arrival of the King is always a beauty to behold.

The King then moves round the square once and then takes his seat at the Royal Pavilion (Ruto) signaling the commencement of the festival.

When the King is finally seated, Mbamye (the King’s wives) and their female maids, well dressed in royal costumes, are led by the Ndyewodyi Mbamye (the Priest in charge of the King’s wives).

They will enter the square and dance round the arena before they take their seat at the designated pavilion beside the King.

The next to enter the Bleh is the Ndewodyi Tika and his Xylophone (Kolongei) musical group.

They enter with their instruments to the delight of the King, and then position themselves at the appropriate spot at the Bleh by the King’s side.

Thereafter, the wrestling contingents from Gyawana would appear with their drummers and wrestlers well kitted and dressed, and will dance round the arena.

The dance by the peoples of Gyawana is called Ngura-Dore. Before their drummers withdraw to their spot opposite the Lamurde contingent, they would be presented with Salako-Sunga, a specially made (clothe) rope-material used in tying drums around the waist of the drummers.

This is presented by the king alongside some other gift as a mark of appreciation for the Gyawana Drummers who have honored the festival through their music.

The next to enter the Bleh are the people from Tchobbo (Pirei) of Ngbebongun who are led by the Nzopukei. On-going proceedings are suspended at their entrance to the square.

They usually bring with them some locally brewed beer (vwei) in a clay-jar (Kyedowei) and some arrow sticks (Gude-Ngolmbye).

They then proceed through the arena passing in front of the King (without stopping) and then to Voti (the Palace) and are received at the Palace by Dumkpa (the King’s servant in charge of food) who will receive their homage on behalf of the King and in return and also present to them some locally brewed beer.

The Village Head of Ngbebemun is also presented a gown by Dumkpa as a token of appreciation for their loyalty to Hama Bachama and Bachama Kingdom.

At this stage, the Kpalagbe (Lamurde and Gyawana) will prepare their wrestlers for the contest proper.

Wrestling commences as earlier indicated from the junior cadre upwards, and is only interrupted when the King is delighted by the performance of Bachama (Lamurde) wrestlers, that is, if they defeat their opponents from Gyawana in succession.

The King will enter the Goto (arena), dance round and may proceed on a break to a shade (kwagra) made by the Nzome-a-Bleh, and another by Dumkpa where the King is served a locally brewed beverage (vwei). Meanwhile, the Mbamye will dance while the King is away.

At the appropriate time, the wrestling contest is temporarily suspended and the stage is set for the second segment of the festival which is presentation of goodwill speeches, incantations and /or citations.

The speeches are made in the following predetermined order:Nzopwato (Foremost Traditional Kingmakers)Ndyewodyi Gosobun (Traditional Kingmaker)Nzome-a-Bleh (Priest-in-charge of the village Square)Kpana Rigangun (Second-in-Command to Hama Bachama), and The Hama Bachama (King)

The King’s address during Kwete Festival is usually likened to the United States of America’s ‘State of the Nation Address’ as it focuses on the assessment and review of the activities of the preceding farming season and other key policies of the kingdom.

Vital pronouncements such as the removal and appointment of persons holding key offices in the land and declaration of war or peace and militarized expeditions on erring towns or villages within and outside his domain are made at the Festival.

In the past, when the King exercises his sovereign authority, all pronouncements or declarations made by the King on Kwete ground executed with dispatch. In effect.

The Kwete Festival symbolizes a Calendar Year of a reigning Bachama King. The King’s final address will usually bring to an end all proceedings of the Kwete Festival where the King, his wife or wives, princes, members of the royalty, and the royal band (Bleh) will then retire to the Palace in the same sequence and manner as they came in.

Then all other guests and will be free spectators to depart.

The last day of the festival is referred to as Gbo-Bleh where un-organized wrestling bouts take place among the children and adolescents of the community. Few spectators will usually converge to watch this event unlike that of the previous day. The King makes a brief appearance and the wrestling is suspended when Nzohubo appears, signaling the end of the dancing and the King then retires to Voti (Palace).

The last event is ‘Muna-Kpalto’ (Post-mortem). This event is more of a meeting (a briefing session) between the King and all the key personnel involved in the organization of the Kwete Festival. The King receives briefing and report from specific Priests covering all the responsibilities of Kwete. Thereafter, the King makes his appreciation remarks, observations and corrections; and in certain cases, he reconciles some Priests who must have crossed-paths in the course of their duties during the festival.

At the end, the King serves them refreshments signaling the end of the year’s Kwete event.

Over the years, in order to add colour, fanfare and entertainment to the Kwete event, some other traditional events such as Women wrestling, Fwakato and other familiar games are introduced and performed before the teeming crowd. Occasionally, the governor of the State or his designated representative (a high-level political office holder) attends on behalf of the governor to witness the final day of the festival.

Wuro Sunga or Knife dance takes place usually on the last day of Kwete at about midday. It is a form of entertainment for the King and all royalty as the festival comes to a final close. As the name implies, some dancers who specialize in handling knives, will dance and demonstrate certain skills and dexterity especially for the younger generation to emulate.

This aspect of the festival is usually brief and brings to final close Kwete events for the farming season.