ABSTRACT
Coronation is a ceremony marking the formal
investiture of a monarch (kings and queen) with regal power by placing a crown
upon their head. This research is aimed at examining the coronation of the
Onojie of Ekpoma HRH Bar. Abumere II in printmaking. The research observed that
the coronation of the Onojie involved series of spiritual, religious and
traditional ceremonies and rituals carried out within 7 days. A brief history
of Ekpoma and her sub units was also discussed. Among other things the research
recommends that more research and documentation should be encouraged in this
area, as well as the role of the palace in conjunction with educational
institution to create opportunities for younger generation to be corgnitized
about their norms. Finally the research concludes that cultural internalization
is a key toward cultural sustainability.
TABLE OF CONTENTS
Title
page i
Certification iii
Dedication iv
Acknowledgement
v
Abstract
vii
Table
of contents viii
CHAPTER ONE
1.1 Introduction 1
1.2 Statement
of research problem 5
1.3 Aims
and objective of study 6
1.4 Limitation
and scope of study 7
1.5 Significant
of study 8
1.6 Definition
of terms 8
CHAPTER TWO
2.1 Background
to the study 10
2.2 Literature
review 13
2.3 Coronation
of an Onojie 16
2.4 The
coronation process of HRH Br. Anthony Ehizojie Abumere II 18
CHAPTER THREE
3.1 Research
methodology 22
3.2 Development
of thumbnail 23
- Transforming stage 23
- Elimination stage 24
- Impress stage 24
- Finishing stage 24
CHAPTER FOUR
4.1 Materials
used in the practical aspect of the research 26
4.2 The
visual of some tools/materials used 28
4.3 Detailed
explanatory note on the materials and tools used 30
4.4 Plate
analysis 36
CHAPTER FIVE
5.1 Summary
of finding 45
5.2 Recommendation 47
5.3 Conclusion 48
References
50
CHAPTER ONE
1.1 INTRODUCTION
In a very organized society, there are
always institutionalized norms values and culture which are transferred from
generation to generation. The practice of making a king and queen cut across
all monarchical system where power and authority is personalized in the king
and queen alike. The process of making a king required traditional legitimacy
often referred to as a coronation.
Coronation is a ceremony marking the
formal investiture of a monarch and/or their consort with regal power, usually
involving the placement of a crown upon their head and the presentation of
other items of regalia, this rite may also include the taking of a special vow
acts of homage by the new ruler’s subject and/or the performance of other
ritual deed of special significance to a given society (wikipedia free
encyclopedia).
Though, in modern society, different
socio-political and religious factors has resulted the change of the word
coronation, many prefere simpler enthronement, investiture or benediction
ceremonies.
There is a strong connection between
coronation, religion and tradition, because coronation often involves anointing
with holy oil or chrism as it is often called. Also, in the past practice of
royalty, coronation and deity were inexorably intertwined. Also, in some
ancient culture, rulers were considered to be divin or partially divin. For
example, the Egyptian Pharaoh was believed to be son of RA (Son of God). In Japan the
Emperor was believed to be descendant of Amaterasun (Sun of goddess). Also, in
mediaval Europe, monarchies were claimed to
have a divin right to rule (Time inc. 1977).
History of coronation dates back to
antiquity, like the seti in 1290 Egypt, in the middle age, 610 various kingdoms
in Europe was coronated with a king e.g. the coronation of queen Victoria in
West minister Abbey in June 28 1838, in the modern age, many kingdom in Europe
modernized the coronation process into a more secular nature, but of all Europe
monarchies only the United Kingdom still retains its medieval coronation rite,
in other countries such as Cambodia, Thailand, Tonga, Lesotho and Junfzlerland
the Papacy retain the option retains the
option of coronation (world fact book 2008).
In Africa,
coronation pattern differs from country to country especially in most
monarchial settings. In Ashanti Kingdom, the Asantehene is the ruler of Ashanti of
Ghana by raising the Golden stool what is the most sacred ritual object in Ashanti
culture. In the kingdom
of Egypt (1922-53). The
ruling king Faruk I by instituting a special vow in an Islamic ritual followed
by his recent of the sword of Mohammed Ali Pasha (Sine Saloum 1986). In Ethiopia, Emperor Haile Salassie used a
coronation ritual, heavily influenced Ethiopia’s Coptic Christian
tradition by administration of a Christian oath (CPS 48: vi) in the cathedra.
In the Yoruba located in the southwest Nigeria,
coronation and ascending to the throne is done through primogeniture, they must
be the descendant of Oduduwa. In Igbo land located in South East geo political
zone, coronation and ascendance to the throne differs from place to place, in
some places the eldest is crowned (Gerontocracy) in some other places, the
kingship linage is observed.
In Benin
kingdom (South/South) Nigeria,
coronation of the king revolves around the linage of the Oba’s family, when the
Oba joins his ancestors, the first son will be automatically coronated as the
Oba.
Ekpoma as one of the oldest social formation
located in Esan Central Local Government Area of Edo State. It has existed for
more than four centuries it has a centralized system of traditional
administration tailored along the Benin and Yoruba monarchical
system.
Ekpoma is large and has many territories,
it is surrounded with Iruekpen on the (west), Ughielle and Ewakwa in the
(east), Ene and Emaudo (North) we also have other sub-villages like Ihumudumu
which is divided into two by Uda the great (1485-155) which comprises Ujemiue
and Emuhi, it was further divided into twelve by the present Onojie (M.
Ehichioua 2013). All these sub-villages are controlled by one Onojie of Ekpoma.
The coronation and the king making process of the Onojie of Ekpoma constitute
the focus of the research.
1.2 STATEMENT OF RESEARCH PROBLEM
Ekpoma kingdom have existed for many
centuries but my observation that necessitate this research is that most of our
cultural and traditional values are gradually going into extinction
consequences upon the new wave of civilization and globalization.
Infact, it is shocking to know that many
younger generation are unaware of how their king emerge, and consequently they
can not transmit these cultural values to their children.
Therefore, the need to carry out an
empirical research, documentation and visual illustration of the coronation
process of the Onojie of Ekpoma become a desideratum.
1.3 AIMS AND OBJECTIVES
Coronation in Ekpoma is unique and a
peculiar ceremony. It is a ceremony that attracts both sons and daughters of
Ekpoma from far and wide, who come to watch and celebrate the occasion. The
main purpose of this study are follows:
1.
Documenting the coronation rites and
celebration e.g. aspect of the peoples cultural heritages.
2.
Highlighting in visual form the
coronation of the Onojie of Ekpoma.
3.
To emphasis the significance of the
celebration and also propagate the rich artist value of the celebration.
4.
Properly documenting the stages of the
coronation to serve as a living data.
5.
Enhancing and to further explain
artistically the art of beauty of the royal outfit.
1.4 LIMITATION AND SCOPE OF STUDY
From history Ekpoma Kingdom has produced
many Onojie that have ruled in various time and periods, which cannot be
captured in few pages, this research is therefore limited within the contest of
critically examining the coronation and administration of Barr. Abureme II
(HRH). Also, death of information and subsequent research in this subject has
been a major challenge, information available about Ekpoma and coronation lies
on oral interview from prominent chiefs of the royal palace.
1.5 SIGNIFICANCE OF THE STUDY
The relevance of this study can never be
over emphasized, because it tend to expose or show the rich cultural heritage
of Esan people which have been practiced from generation to generation.
Secondly, it reveals to the younger generation on the important of accepting
their culture and traditional values which have nearly been eroded by the wind
of civilization and globalization.
1.6 DEFINITION OF TERMS
In this research key concept, coronation
and print making shall be clarifies
Coronation
according to online free dictionary as the ceremony and process of
crowning a king, queens or other monarchies, wikipedia free encyclopedia
defines coronation as a ceremony of making formal investiture of a monarch
and/or their consort with legal and traditional power, it usually involving the
placement of a crown upon their head and the representation of other regalia.
Printmaking
on the other hand is a process of making artworks by printing, normally on
paper, printmaking normally covers only the process crating print that have an
element of originality rather than just being a photographic reproduction of a
painting (wikipedia free encyclopedia).
CHAPTER TWO
2.1 BACKGROUND OF STUDY
According to oral tradition, the word
Esan is a Benin
word meaning ‘they jumped away or they have fled’. The name became the accepted
name of the group of people who escaped from the reign of Oba Ewuare of Benin in the
middle of the 15th century. During the 15th century, Oba
Ewuare of Benin
had two sons that both tragically died on the same day. Mourning the death of
his sons, Oba Ewuare declared to the whole kingdom that there shall be no
sexual intercourse in the kingdom; no washing, sweeping of houses, drumming or
dancing and making of fire in the land. Oba Ewuare insisted that the laws
should be strictly adhered to for a period of three (3) years as a mark of
respect of his dead sons. Unable to abide by these rules, many natives fled the
Benin
kingdom to join previous groups that had already migrated out of the kingdom.
These includes; Irrua, Uromi and Ekpoma. Soon after, the Oba summoned a meeting
of his subjects from various quarters and to his amazement, noticed they had
greatly diminished in number. When asked where his subject had gone to, he was
told “Ele-san-fia” (they had fled) this later turned into E-san-fia and
subsequently Esan. When the Oba observed that his kingdom was quickly becoming
depopulated, he revoked his law but the migration continued.
According to Eghorevba (1992) the Oba
conquered two hundred and one (201) towns and villages but had to use diplomacy
for many of the scattered town and villages in the forest in order to bring
them under Benin
rules. Thus, Oba Ewuare invited Esan leaders or their representatives to Benin City for a truce.
He enticed them with the idea of having an attachment to Benin rules and having their
traditional head being called “Onojie”. The future of Esan rested on the
representatives who went to Benin
and took the title of Onojie. It was not an easy decision for the Esan leaders
to decide whether to go or not. Many feared Oba Ewuare but also did not want
more military attack against them.
To reduce their fears, the Oba promised
military support for the Onojie to enforce authority over insubordinate
subjects, Eweka, (1992:83-84). Only three leaders actually went to Benin in person
and they were apparently men who had nothing to fear in the Oba, due to various
reasons.
The first was Ekpereijie who was the
nephew of Oba Ewuare. The second was Ahan of Ewohimi the son of Ikimi who has
left Benin
prior to the reign of Oba Ewuare and as such was not considered as one of those
who fled the city by the Oba. The third was Ijiebomen who left Benin for
Ekpoma after the Oba has granted him leave (Eweka 1992:169-174). In contrast to
those mentioned above, Chief Okhirare of Ohordua has offended the Oba and would
not risk his neck, so he sent his heir Odua (Eweka 1992:272). The leader of Emu
also sent his son while the leader of Ubiaja and Uromi sent their brothers.
During the meeting, Oba informed
visitors how they had migrated from Benin. He enthroned the Benin court
tradition in Esan. The Oba bestowed the title of Onojie on those that were
present at the meeting. This historic moment happened in 1463. instantly, the
Oba made them rulers of their communities and subservient only to the Oba.
Above all, this noble title was not transferable to the father, brother, or
masters and once an Onojie, is always an Onojie until death (Okojie 1960:37).
2.2 REVIEW OF RELATED LITERATURE
The Onojie of Ekpoma, His Royal Majesty
Zaiki (Barrister) Anthony Ehizojie Abumere II was born on the 16th
of June, 1969. He lived with his material aunty in Benin
during his primary school days where he attended Oregbeni primary school, Ikpoba Hill, Benin City. He was kept out of the
palace at this early stage of his life in other to prevent him from being
exposed to luxury life at that age as the custom demands. He also studied at Ujoelen Grammar School, Ekpoma where he was
among the best students. He later proceeded to Ambrose Alli
University, Ekpoma where
he obtained a Bachelor Degree in Law. Before ascending the throne on the 26th
of September, 2007, he worked in Edo State Investment Co. Ltd., Niyi Idowu
Chambers, the Liberty Bank Plc from 2001-2007.
He is the Ambassador of the Faculty of
Law, Ambrose Alli
University by the Faculty of Law, Ambrose Alli University.
Award of Excellence by Esan Students Association.
Presently, his Royal Majesty is the Vice
Chairman, Edo State Council of Traditional Rulers and Chiefs. He is a member of
speaking committee of South/South Monarch Forum, Patron of Youth Sport
Federation of Nigeria and Royal Patron, Red Cross, Edo State.
As an Onojie the monarchy is restricted
to a particular place. The activities he is involved in are guided as the
costume demands, thereby preventing him from doing what he usually does. Owing
to the fact that he is a young man, piloting the affairs of the people which
comprise of both young and old is mostly challenging. Most times some people
would like to resist his opinion because they feel they are rich or older than
him.
As a lawyer who is conversant with
customary laws of the land and constitution of the federal republic of Nigeria,
his majesty tries to apply his experience into his style of administration by
ensuring that every matter brought before him at the palace is settled
constitutionally.
The Onojie has abolished the
inquisitional model of criminal justice which involves (concoction) or some
king of mixtures in order to ascertain whether an individual is a witch or not
because to him it is barbaric.
2.3 THE CORONATIONS OF AN ONOJIE
Before the installation and the
coronation is done, the crown prince has some traditional ceremonies to perform
such as:
1. Iruen
2. Illedion
3. The
climbing of palm tree
4. Egbonughele
Other
ceremonies would take the crown prince to Ihumudumu, Ekpen Shrine at Iruekpen
and Aluedo at Emaudo.
After the burial ceremony, the first place
of all is Uvue quarter Emuhi, Ekpoma. Here the prince performs the Iruen
ceremony and he spends one night of social wake keeping in the Iruen (clothing
ceremony). The oracle is consulted before a date is fixed for the event. The
crown prince then get ready, two pieces of cloths which is usually white. The
elders then call his name three times before he responds he is then covered
with chalk all over his body. The next place to visit Ekougbo is a quarter in
Uke, Ihumudumu where he performs the Iledion. In this ceremony he takes a large
basket of coconuts, two big chalk and calabashes of palm wine, large number of
kolanut elama cowries then he is snubbed with chalk at Ukugbala Oguele and
formally installed as the Odionwele.
On the demise of an Onojie, the crow prince
is immediately invited by the members of his immediate family. If he is
resident outside the place, members of Ekougbo and Uvue communities at Emuhi
and Uke, Ihumudumu are invited to perform the interment. The same day as the
custom demands. The crown prince performs the traditional burial ceremony for a
period of three months, after which he is qualified to be crowned as the Onojie.
2.4 THE CORONATION PROCESS OF HRH BR. ANTHONY
EHIZOJIE ABUMERE THE II
By coronation process we mean various
activities and events which culminate into a successful coronation exercise.
The Royal Highness, Barr. Anthony
Ehizojie Abumere was crowed on the 26th September 2007, at the
demise of his father HRH M Akhima II, the Prince, he began the journey of king
making process.
In order to avoid Administrative Lacuna
and leadership vacuum, an intereme regime to provide a temporary king before
the Onojie becomes the King. Kingship is occupied by two Oniha, one from Iruekpen
(Ugbobule) one from Eweka, the Iruekpen Oniha is usually referred as a widow (though
he is a man) the Ewakwa Oniha is a prince, (the acting king) the rule is that
the acting king must not see the Onojie because there cannot be two kings in
the palace.
The process of constituting a new Onojie
begins with several visits to different places outside the palace. The prince
starts from his own quarters Eguare which comprise of Uwobo, Uweshodo, Umenodia
his own people in Emuhi (Ugwe, Ekeugbo, Uke).
After that, he performed the Iruen
ceremony which qualified him to take the man-hood initiation rite he proceeds
to perform the burial.
Ceremony of his father at Uwoshodi (the
burial is different from the normal burial ceremony carried out when his father
died). At Uwe-oshiodi, the prince appeals for spiritual power and assistance
from his ancestors because of a long standing history of victory recorded by
great wrestles of ancient days (Udegbage, Ehichoya and Omoalu) when they used
the stone of victory.
The visitation train continues to
Uwelebo where he is still regarded as an ordinary person (one of us), there he
stays for 7 days where he has to perform various activities such as
·
Clearing farm land
·
Climbing and cutting down of palm
fruits.
·
Domestic works such as cooking and
caring for his people
·
Security works, where he has to keep
watch over the city.
On
the last day where he will be crowned as king, he will more to the palace with
a chant of song in Esan language.
“Ogiema
varee………..ogie
Ogieman
varee……..opgiee
In English, this means “our king has come’.
At this time, echoes of joy, native gun short, drums begin to roll out. At this
time he is not the king yet, until he pays the last respect to Igiebome at his
shrine where he has present native chalk and a calabash of palm wine.
Apart from native chalk and palm wine, the
Ikekogbe people as tradition demands will provide a male and a female dog for
sacrifice. The dog will be buried half-head-up to the neck and Okimi tree will
be planted on the grave.
The reason for this is to have that mutual
connection between the Onojie (to be) and his ancestors. So that ‘if the Onojie
is doing well the Okimi is also doing well.
After this exercise, the Onojie returns back
to the palace. The Uwelebo people who followed him to the palace will return
back at the palace gate. Only him is allowed to enter the palace for crowing by
the chiefs. At this point, the intereme king abdicates the throne and the new
king emerges.
CHAPTER THREE
3.1 METHODOLOGY
As earlier stated by the researcher,
there are various techniques and methods of printmaking respectively, but only
Linocut technique will be adopted to carry out the practical aspect of this
project work. Thus, since Linoleum could not be (found) lay hands on as at the
time of carrying out this practical aspect of the projects, rubber was
improvised for linoleum to pass visual illustration, the coronation of Onojie
of Ekpoma, Barr. Abumere II, His Royal Highness, precisely, this chapter also
covers the studio production of the practical work done with the departmental
press which is the secondary source of research methodology and throw more
light on the sources of data collection encyclopedia, textbooks, a well
researcher articles, in tenet, mostly the electronic library which is the
primary source of research methodology. The concept of adopting Linoleum is to
introduce students, non artists, professional artist and the general public to
the creative measures of distinct uniqueness in the art of printmaking. At this
juncture, the researcher will also x-ray. The stages that are involved in this
project work.
3.2 DEVELOPMENT OF THUMBNAIL
A cursory stroke of sketches on drawing
planned to show the arrangement of the design.
LAYOUT STAGE
This stage is the most delicate stage of
all the stages given. It is a layout stage which determine the technically and
the aesthetic value of your work. This stage is the primary on the foundation
that will carry the whole work. Here a knowledge well planned idea is required
to ideally communicate out message. If the drawing is bad, then the work could
possibly be bad too.
TRANSFERRING STAGE
The
purpose of having this stage is to transfer the desired drawing or prepared
designs to the Linoleum with carbon papers to get the duplicate of your design
on the linoleum.
ELIMINATION STAGE
After the design has been transferred or
well duplicated on the linoleum with carbon paper, then you eliminate with your
gouge, the raised areas representing a reversal (mirror image) of the parts of
show printed.
IMPRESS STAGE
Here the lino-sheet is inked with a
roller also called a brayer, and then impressed into paper or fabric (depending
on your choice). The actual printing can be done by hand or with a press).
FINISHING STAGE
This is simply known as the final stage
after printing. Application of good synthetic frames is repaired and allowed to
bring out the aesthetic value of the work. Mind you, the work should be well
proportioned before framing to enhance good balancing of perspective, so as to
bring out the vibrancy of the art piece.
CHAPTER FOUR
4.1
MATERIALS USED IN THE PRACTICAL ASPECT OF THE RESEARCH
Banjoko
.I. (2000), art materials and tools are every essential to an artist and
students in respective of their areas of specializations. Students without
these items are like farmers who are without their farming tools.
Nature
generally has provided sufficient tools and materials for use by the artist.
All around us on daily basis, a lot of items are found thrown into the trash
bins as discarded objects, which to an artist are useful materials for his
work.
Therefore,
art materials are simple and readily available, if only you know how and where
to get them. Thus, this chapter seeks Open
Avenue to some of the materials used by the writer
in carrying out the practical aspect of the research work, how to improvise
locally,
-
Lino sheet (see fig. 5)
-
Masking tapes (see fig. 3)
-
Palettes knives
-
Pencil
-
Plastic bowls
-
Press (see fig. 4)
-
Printing inks (see fig. 7)
-
Rulers
-
Sketchpads (see fig. 8)
-
Synthetic frames
-
Tick glass (any sizes)
4.3 DETAILED
EXPLANATORY NOTE ON THE MATERIALS AND TOOLS USED
Here
the researcher will be explaining the materials and tools used uses,
description, care/precautions and improvisation (locally).
Ø ADHESIVES
Used
to paste and bind various materials together in art e.g. papers, motifs in
mosaic, collage, etc. the best adhesive for graphic artist is the uhu-gum, top
bond. Other adhesives include gum Arabia
grip-fix, evostick, white glue, superglue, araldite etc. They come in tubes or
tins.
Always
cover the container after taking the desire quantity. Some of them dry up or
evaporate faster. Avoid contact with the fingers especially the strong ones
like glue.
Local
starch, pap and some tree or plant juice can be locally improvised.
Ø BRAYER/ROLLER
For
rolling ink on the lino block before printing in graphic, a times, textiles
too. Used also to blend colours on a piece of flat glass/wood before the
application of the lino block.
Wash
thoroughly in turpentine or kerosene after use. Do not soak overnight, wash and
keep in a safe place after use.
Any
available paint can be made locally. A piece of foam can be used to sab paints
on lino block.
Ø DRAWING BOARD
For
mounting the paper for the main design or painting or drawing.
Avoid
using it as a cutting board to prevent scratches or roughness. Keep safely
after use.
Can
be made locally. Any smooth and light piece of flat wood can serve.
Ø DRAWING PAPERS
For
sketches and finished work in designs (graphics) and painting. They include
cardboard, bond, embossed, newsprints, etc.
Avoid
contact with water. Do not fold. Keep drawing papers straight in your portfolio
or big bag or locker.
Empty
cement papers, back of calendars, old newspapers can be improvised.
Ø LINO CUTTERS
Sharp
tools of different sizes and shapes of blade with a wooden handle which is
detachable to serve all the blades.
The
lino cut knives are used to cut drawings or patterns on lino rubbers.
Avoid
using them on any hard object outside lino rubbers. Count the blades after use.
Return each to its position inside its packet or box, prevent rust.
Any
other suitable utility knife or razor blade can be used.
Ø LINO PRINT INK
They
are inks made for printing on lino. This is usually oil base. Applied into lino
surface with a brayer/roller and then print.
Cover
the ink when not in use. Read the instructions on the container before
application.
Any
available paint can be used to make the impression e.g. gloss paint.
Ø LINO SHEET
Flat
sheet, with sack like texture on one side and plain on the other side. Usually
looking creamy. It is used by designers to carve patterns for printing in
graphics and textiles.
For
better handling and easier cutting, mount on a block free wash off ink after
use. Do not soak permanently in the kerosene or water after work. Wash, dry and
keep in a safe place.
Shoe
sole rubber can be used can be improvised.
Ø MASKING TAPES
For
mounting of cartridge papers on drawing boards. For tapping, also areas which
an artist wishes to protect from colour spray.
Avoid
contact with water except the part that is being used at a particular time.
Strips of paper and gum can be improvised.
Ø PALETTES
Used
for mixing colours in printing, painting and designing. Flat palettes for
painters and one with cups for graphics and textile designers.
Colour
should not be left on the palette unused for too long less it cakes. Wash
palette immediately after use. Flat bones, flat glass, small plastic cups or
container can be improvised locally.
Ø PALETTE KNIVES
Wooden
handled tool made from flexible steel. Used for proper mixing of oil colours
during printing exercise (graphics). Some painters are also using it for mixing
of oil colour and linseed oil on the palette during painting. Palette knives
are equally used as brush for paining e.g. impasto style of painting.
Prevent
rust. Wash the palette knife and dry up after use. Keep in the tools kit. Small
flat bone or wood can be improvised.
Ø PENCILS 2B-10B
It
is used to draw (sketch and shade). The higher the grade of the pencil the
darker its value. The “B” sign means softness. Sharpen moderately with razor
blade and do not press too hard on paper. This is to avoid lead breakage. Local
charcoal from the kitchen or fire place.
Ø SKETCH/DRAWING PAD
It
is used for constant practice of drawing (sketches) in art in outside the
studio. This is where all the preliminary design (roughs/layout) is done before
transferring it to the main design. Colour matching can also be done inside the
sketch pad for lecturer’s approval.
Do
not fold or squeeze into pocket. Keep sketch pad neatly in folio or bags. Avoid
contact with water. Open gently if it is spiral binded. A sketch pad should be
portable and easy to carry.
Bond
papers or other plain sheets can be cut into portable sizes and held together
with, stapling machine and used as sketch pad.
Ø PLATE ANALYSIS
The
plate analysis given by the researcher here is to X-rayed the detailed study of
the plates involved in the practical aspects of this project work and it is
yielding result.
PLATE 1
 |
Different
sketches made by the researcher on the effects of coronation.
The above plate shows the different
sketches made by the researcher on the effects of coronation. Here is the
foundational plan of the practical aspect of the project work.
(II)
 |
 |
||
Measuring the lino Cutting of the lino sheet
Sheet block into desire sizes
 |
 |
Drawing of sketches Transfer of sketches
to be used on lino with carbon paper
(III)
 |
|
Mixing of desired colours
Impress
Activities
Plate
2
shows the panoramic display of the steps encountered by the researcher during
the practical aspect of the project work.
 |
Title: The first shrine of the initiation
Medium: Print making
Size: 16-20
Colours: Offset blue & brown
Style: Impressionism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The Onojie sitting in the shrine
Medium: Print making
Size: 16-20
Colours: green & sky blue
Style: Impressionism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The crowning of the Onojie
Medium: Print making
Size: 16-20
Colours: offset yellow & blue
Style: Realism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The Onojie fully dressed in his
regalia
Medium: Print making
Size: 16-20
Colours: Brilliant blue
Style: Realism
Year: 2013
Artist: Adobu Theophilus Oshobugie
 |
|||
|
|||
Title: The
climbing of the palm tree
Medium: Print
making
Size: 16-20
Colours: Offset
black
Style: Impressionism
Year: 2013
Artist: Adobu
Theophilus Oshobugie
Title: Cleaning exercise
Medium: Print making
Size: 16-20
Colours: offset red
Style: impressionism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: Sweeping
Medium: Print making
Size: 16-20
Colours: Offset black & red
Style: Realism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The clearing of the bush
Medium: Print making
Size: 16-20
Colours: offset red & black
Style: Realism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The Onojie posing in his palace
Medium: Print making
Size: 16-20
Colours: brilliant blue & red
Style: Realism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The procession ceremony
Medium: Print making
Size: 16-20
Colours: brilliant blue, offset medium blue & green
Style: Impressionism
Year: 2013
Artist: Adobu Theophilus Oshobugie
Title: The Onojie dressed in the king regalia after
he has been coronated as the king.
Medium: Print making
Size: 16-20
Colours: Brilliant blue
Style: Impressionism
Year: 2013
Artist: Adobu Theophilus Oshobugie
CHAPTER FIVE
SUMMARY OF FINDINGS,
RECOMMENDATIONS AND CONCLUSION
5.1 SUMMARY OF FINDINGS
The summary of the analysis of the
coronation of Onojie of Ekpoma HRH Bar. Abumere II is presented in some of the
salient points below:
Firstly,
coronation exercise varies from place to place according to the prevailing
culture of the land, the essence of coronation is to legitimize the authority
bestowed on the king and queen by placing a crown on his head as well as
performing some religious and traditional ritual.
Secondly,
the history of coronation is also old as mankind, dating back to antiquity, the
middle age and the modern age, coronation is usually associated with
monarchical regime where power and authority is personalized on the king; the England monarch, the Egyptian monarch, the Ashanti, the Yoruba, the Benin kingdom
and the Ekpoma kingdom.
Another
important finding of this research is the king making process of Ekpoma’s Onojie.
The process begins by constituting an intereme regime by the Oniha to fill the
administrative Lacuna before the emerge of the new king.
It
is true that the king has to emerge from his own people, such support and
approach is required to give the pro-king such legitimacy. He has to visit his
people at Uwelebo when he has to stay for 7 days. While on the visit, the
Onojie has to perform some civil, military domestic and cultural activities, as
illustrated in our visual print (climbing of palm tree, weeding of farm land, clearing
of bush, sweeping of street and watching and guarding the community). After
that the Onojie have to dress on a white cloth before going into the shrine for
last ritual. The Onojie was crowned in the palace while putting on his kingship
regalia, this is followed with a procession to greet his people. The Onojie is
presented with a staff of office by his chiefs. This is followed by greetings
and visitation by friends, family members and well wishers including Prof.
Oserenmen Osunbor (formal governor of Edo State).
From
this point on; the Onojie is politically, culturally and religiously equipped
to handle legal and administrative matter, despense justice, and assumes the
custodian of Ekpoma tradition and culture, he is now saddled with the
responsibility of guaranting law and order, peace and tranquility in the land,
and he assumes the final abiter in civil, criminal and traditional matter
within his sphere of jurisdiction.
5.2 RECOMMENDATIONS
Haven critically examining the
coronation process of Onojie of Ekpoma, the research tend to make the following
recommendations.
a.
More research should be encouraged and
conducted in this area, so that important data about the cultural heritage and
tradition of Ekpoma kingdom can be well and appropriately documented.
b.
Any body that lived outside his
culture is living in a shadow of himself, younger generation must be thought
about our culture in primary and secondary school so that our values and norms
will not be wiped away by the wind of civilization and globalization.
c.
The palace from time to time organize
a seminal and public lectures on to educate people about our history and
heritage. Also, public institution such as Ambrose Alli
University have
collaborate with traditional institutions to sustain these gesture.
5.3 CONCLUSION
The analysis of the coronation of HRH
Bar. Abumere II is an attempt at reawaking our cultural values, culture they
say is the way of life of our people, transferred from generation, but the
process of internalization of these cultural values is a major challenge
confronting this generation. Therefore this piece of research has added to the
knowledge and information that have eluded this generation. Ekpoma is
strategically located, first as fourth largest town in Edo State.
Secondly, as the host community to Ambrose
Alli University,
therefore her kingdom is also very important to all of us and our children yet
unborn. This research is therefore an endeavor in a historical process aimed at
cultural sustainability.
REFERENCES
Bankojo
I. (2000) “Essentials of Art Materials” Kessy
Publishers, Benin City.
Eghareba J. (1992) A Brief History of Benin.
Eweka E.E (1992), “Benin
Artifact and History” Iyanga Publisher Benin
City.
M. Ehicheua (2013) “An Interview on the Coronation
of Onojie of Ekpoma 26th Jun.
Okojie (1996) “Religious and Culture: The
Essential Element in our Tradition Institute of Arts and Humanities, UNICIK,
vol. 2, No 1.
Online Free Dictionary “The Meaning of Coronation.
Sine Salanm (1986) “Introduction to Coronation”,
Perl Charlse Books.
Time Inc. (1977) “Mounting the Golden Throne
Retrieved 16th Jan 2014.
Wikipedia Free Encyclopedia “The Meaning of
Coronation” Retrieved 16th Jan 2014.
World Fact Books, CIA Egypt Government in
Retrospect.
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