Types of Initiation

The history of religion distinguishes three different groups of initiation, namely:

(1) Puberty Rites: This comprises collective rituals whose function is to effect the transition from
childhood or adolescence to adulthood, and which are obligatory for all members of a particular
society. Ethnologists call this type of initiation “tribal initiation” or “initiation into an age
group.”373
(2) Initiation into a secret society / Spirit Initiation: This type of initiation occurs in the spirit
cult. It venerates deified shades and effects union between the spirit and its adept, as
manifested
in the Beschwezi sect of Bunyoro, the Imandwa in Rwanda and in Kiivu, the Bishegu in
Urundi.374 Through practices, which are spiritistic and mediumistic, the spirit takes possession
of
the recipient, makes him his tool, and moves his personality into him. This spiritual possession
is
only transitory because it only happens and last through the ceremony, but the consecration of
the
initiate to the spirit is permanent. With it, the individual will be one of the close associates of the
spirit and his personal safety is assured. Such initiation assures the individual protection against
evil spells, annoyance in this life, and happiness and joy in the next.375
In this form of initiation, the initiate lives in association with the prerogatives of the spirit
to whom he is consecrated. He is made to become a new man, living in the style, with the spirit
and dignity and privileges of the spirit. That is to say that he is totally in possession and is totally
possessed by the spirit into which he is initiated. The spirit inserts himself so completely into
him and absorbs him so completely that he takes his side in everything and ensures that he
triumphs.376 The transformation of the whole person occurs in the process of the initiation
ceremony.
While it has at its disposal certain ritualistic forms, which are in a way reserved to it, this
type of initiation uses for the most part themes which belong to the rites of puberty. These
specialised initiations are undertaken by certain people in order to transcend their human
condition and become the protégés, the alter egos, and the fellow creatures of superior
spirits.377
This form of initiation differs essentially from puberty initiations in that it is not binding on all
members of the community. It is performed individually or for comparatively small groups. It
includes all types of rites for entering into a secret society, Bund or a confraternity. It features
mostly in secret societies and is limited to one sex378, and is very much jealous of their
respective
secrets. Examples are the Greco-Oriental mysteries, the Ogboni cult, the Inkankar, the society
of
Lyangombe (among the people of Rwanda), or the Ekpe Cult of certain Igbo areas of Nigeria, et
cetera. Among the Rwandan people, this initiation is called kubandwa (to be taken possession
of
by the spirit of Lyangombe), and the initiates become imandwa, a title which is also given to
their
heavenly patrons, a coterie of about thirty people grouped around the cult with the appearance
of
a clan. The society of Lyangombe in particular has no hierarchy of jurisdiction but is founded
constitutionally on essential hierarchical order in two degrees: the mere initiates or novices and
the adepts or those whose original initiation has been consummated by the second-degree rite.
It
is from the last that officiating ministers are recruited. The initiation reaches a high peak in this
form: The solemn moment is when the Spirit, through the mediation of the sponsor, his
representative, forms an unbreakable alliance with the neophyte. This occurs by the rite of the
blood pact, his spouse by the rite of initiation, and his table companion by the rite of the meal as
communion. In the course of this the Spirit, the initiating medium, and the recipient put food into
each other’s mouth; the initiate becomes another self of the Spirit.
(3) Initiation with a Mystical Vocation: This occurs in connection with a mystical vocation.
On the level of primitive religions, the vocation of the medicine man, Nwadibia (native doctoror
Shaman) falls within this third type of initiation. A specific characteristic of this third group is
the importance which personal experience assumes in it.379 However, those who submit
themselves to the ordeals typical of this category of initiation are -whether voluntarily or
involuntarily380 - destined to participate in a more intense religious experience than is
accessible
to the rest of the community. This form of initiation also occurs in the Christian Religion,
example, in the ordination to the catholic priesthood. We may note that the last two forms of
initiation – initiation required for admission a secret society and the initiation requisite for
obtaining a higher religious status – have a good deal in common, and may be regarded as “two
varieties of a single class.”381 What distinguishes them is the element of ecstasy which is very
central in shamanic initiation.
In his approach to the theme of initiation, C. J. Bleeker, an ethnologist, classifies it into the
following headings, namely:
1) Initiation into the tribal community: All young people, both boys and usually girls, participate
in this form of initiation. The initiate are introduced to the knowledge of the myth and the rules
and the customs of the tribe.
2) Initiation into certain societies of men or women: This ceremony is generally celebrated by
rites which have either a symbolic or a realistic character; in the latter case they can consist of
cruel ordeals.
3) Initiation into a closed society which possesses an esoteric truth, sometimes in the form of a
secret doctrine.
4) Participation in a type of cult which dramatizes a religious truth of such a mysterious
character
that only privileged people are allowed to attend to it.
5) Initiation into an office which requires certain personal or extraordinary knowledge, such as
the function of the shaman, the king, or the prophet.
6) Initiation into religious truth which happens when a man embraces a certain belief or is
converted.

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CulturalFeatured PostsHistoricalTimeless
Masquerade Cult Initiation In Igboland – A Full Description
by NwanyiAbiaAugust 2, 20210
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Iti Mmanwu and Ipu Agbala are synonyms of Masquerade cult in Igbo land. Iba Nmanwu is the
actual initiation and Its methods may vary from town to town but the goal is, generally, the
same. Traditional Igbo society was built on a series of initiation rituals that spanned the whole
course of life, from naming rituals after birth to funerals that were conceived as initiation into the
realm of the ancestors.

Each of these made the initiate more of a more full-fledged part of the community, conferring
increasing prestige and responsibility. All had important educational functions.

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Some Igbo communities have the Iwa Akwa initiation, also known as “cloth wearing”, which is
an initiation into manhood. Iba Mmanwu, however, is a superior form of initiation into manhood
in Igboland. Communities who practice Iwa Akwa mostly make it optional, dependent on the
economic abilities of the family. Iba Nwqanwu in traditional Igbo culture is compulsory.

Upon completion of the Iba Nmanwu, a boy is said to have attained a level of manhood and has
become a significant member of the community. Marriage also served to confirm manhood but it
is at the level of personal and family advancement and has no ritual and communal
consequences. A man can refuse to get married and only get scorn. Refusing Iba Nwanwu is
unimaginable in ancient Igboland.

Masquerade cult initiation is a tradition handed down from generation to generation that sees
the initiation of men into the cult where they can wear the masquerade regalia, be a part of the
cult in different capacities, freely enter the masquerade haven which is usually forbidden to
women and non-members.

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As Igbo tradition is fusing with western culture, we are constantly in debate with what should go
and what should stay. Sadly, the masquerade cult initiation in Igbo land is on a sloppy slide.
This article does not promote or demote its importance but will highlight its activities, methods
leaving the audience to decide if it should be extinct or not.

Age bracket
Initiation into the masquerade cult happens between ages 7 to 9 for most Anambra towns, 7 to
14 for most Abia towns, 7 to 9 for most Enugu communities. Once a male child is 7, he is ripe
for initiation.

Read Also: Full List of All The Masquerades In Igboland Named And Described

The delay may be caused by illness, financial constraints, other members of the family being
initiated the same year, or plus a handful of other reasons. It is regarded as a puberty ritual.

Time and venue

The Igbo culture is unique from town to town and from community to community. Each
community has a selected time frame for this initiation to take place. It is mostly between June
to September revolving around the time of the new yam festival.

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It might vary but it tallies with the new yam festival of the community.

The initiation lasts for weeks, between two to four weeks.

The proteges are camped at an undisclosed location mostly at the far end of the town towards
the forests and sometimes in the heart of a forest itself. It is here, that these boys go through the
process of becoming men.

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Goals

The goals might sound mundane to you because this is 2021, but in its prime, it was a big deal.
What getting initiated into a fraternity is in this time can be closely likened to what getting
initiated into a masquerade cult was in its prime.

The primary goal was to show manliness, which till this day is the primary goal of most cult
groups. The desire to be respected and regarded.

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A man who did not go through the process of this initiation would be denied a lot of access. He
is not allowed to sit at the gathering of his Kinsmen let alone be regarded during decision
making. He is not allowed to preside over the meeting in his household, he cannot be a partaker
of any inheritance in his family. The way a boy of 2 is treated is the same treatment he gets.
Rather than all the frustration, they go right ahead and do it.
Comparing it to the cults in modern times, we see a pattern. Most people join a cult for show of
manliness, others to belong, others to get connections to make money, others to be regarded.

It might simply seem that they are just moving about villages in colorfully masked costumes
doling out punishments, but this meant a lot in those times. And even now in so many climes.

Secrecy

Traditional rituals surrounding the masquerade cults in Igboland are secret. There are severe
penalties for those who reveal the secrets of the ritual or the identities of members.

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Read Also Shapeshifters And Leopard Men In Igboland

The Initiation

There are laid down procedures undertaken before one can be a full-fledged member of these
community masquerade cults in Igboland.

As mentioned earlier, there are shrines dedicated to this where they are camped for weeks.

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During that period, the processes are presided over by a priest in charge of that initiation and
the cult. The boys are first asked to lay down their commitment items which include but not
limited to- Kola nut, a living bird (fowl), cowries, dry gin, wrappers etc. Then these items are
used to perform the ritual on them one after the other.

This ritual automatically makes them members of the society and law-abiding to the laws of the
land and declare their worship to the gods of the land. The initiate is introduced to the rules
governing the cult which is to keep secret from non-initiates.

From this point the newcomer begins to see himself as a responsible agent to the ancestors on
behalf of the entire community. He is warned sternly against the consequences of defying the
laws of the cult which some of the penalties may include death or banishment.

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This procedure is not accessible to noninitiates and women. They are barred from partaking in
any sacrifice offered to the Masquerade.

Afterwards roles are shared within the group. They also learn their secret codes that can only be
spoken to a fellow member.
IWA AKWA

Iwa Akwa: Understanding the culture behind the Igbo rites-of-passage ceremony
ADAOBI ONYEAKAGBU
January 11, 2022 8:10 AM: Pulse Nigeria; Lifestyle Food Travel

Iwa Akwa is an age-long cultural tradition within Igboland that indicate that a boy is now a man.

Coming of age ceremonies and rites of passage for men are common all over the world.

In Ethiopia, young boys who want to identify as men must successfully jump over a castrated,
male cow four times while naked, symbolizing the childhood they are leaving behind them. In
the small island of Vanuatu, young boys come of age by jumping off of a 98-foot-tall tower with a
bungee-like vine tied to their ankles, just barely preventing them from hitting the ground.

Basically, the cultural traditions indicate that a boy is now a man.

In Igboland, Iwa Akwa, also known as 'cloth wearing', is an age-long tradition that symbolises an
initiation into manhood. It is a ceremony that entails the passage of a young boy transforming
into a full fledged man.

When a young boy reaches a certain age around 21-26 years, and the family deems it time for
him to partake in Iwa akwa, the elders make prior investigations to make sure he is eligible. This
eligibility requirements basically include being of the right age and family background. The
participant's mother has to have been married properly to the community and be identified by
the women of the community, and the father has to have properly passed through the initiation
stage in his days. The participant also shouldn't have any link or heredity with Osu (outcast).

Iwa akwa ceremony [Redsgram]

Iwa akwa ceremony [Redsgram]
After the prior investigations, the participant joins an age group and the family proceeds to
prepare for the ceremony. Preparations include buying wrappers (George) from the market that
is of very high quality and getting the reception event ready.

The activities include performing tasks dictated by the seniors who have gone through the
process in previous years, spreading of the wrapper in front of their family compounds, blessing
of the wrappers by a spiritual leader, wearing and procession along the streets on bare feet. All
these will be followed by big reception celebrations in the respective family compounds from
evening till whenever the family decides to end it.

Iwa Akwa in Amakohia [Nairaland]

Iwa Akwa in Amakohia [Nairaland]
Successful participation is a proof that the man can now take up civil responsibilities within his
community and family circles.

Many men wait till they're very wealthy before they come home to perform their Iwa Akwa, while
some initiations are even done in absentia, when the participant is unavoidably absent. The
ceremony is also open to women at times.

Now, the ceremony has faded across Igboland, but is still performed once in every three years,
in some towns in Imo state.

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Adaobi Onyeakagbu
ADAOBI ONYEAKAGBU
IWA AKWA IGBO CULTURE