Kwagh-Hir

Last updated
Kwagh-Hir theatrical performance
Kwagh-hir mask.jpg
A 1960s kwagh-hir mask
Country Nigeria
Reference 683
Region Africa
Inscription history
Inscription2020 (14th session)

Kwagh-hir (literally means something magical or a thing of magic and pronounced kwaa-hee) [1] is a multipart culturally edifying art form of the Tiv people of central Nigeria which became popular in the 1960s. It is a dramatic public performance telling moral stories of past and current events, and incorporates puppetry, masquerading, poetry, music, dance and animated narratives to portray its moral themes. It is used by the Tiv people to reinforce traditional beliefs and convey other worldly tales to educate, socialize, provide secular entertainment and address societal issues. [2] [3]

Contents

Kwagh-hir is a higher art form of kwagh-alom, an aged practice of the Tiv people where the family was treated to a storytelling session by creative storytellers, usually in the early hours of the night after the day's farming work by moonlight. [4]

The most familiar variant of the kwagh-hir according to Jonathan Fogel may be the Punch and Judy show, in which recognizable characters lampoons current political figures and events in the news while also referencing an array of cultural mores. [5]

Kwagh-hir was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity in 2019 by the decision of the Intergovernmental Committee: 14.COM 10.B.27. [3] [6]

Origin and development

Legend has it that Adikpo Songo from Akpagher; Mbatyav in the present day Gboko local government area of Benue State, Nigeria, was the originator of Kwagh-hir. Adikpo Songu, in an interview with Iyorwuese Hagher, a scholar of Kwagh-hir, attempted to corroborate this view held by several kwagh-hir group leaders and notable elders in Tivland.

Songu, an ardent supporter of the United Middle Belt Congress (UMBC) revealed that in December 1960 during the outbreak of the political crisis in Tivland known as Nande-Nande (the burning cycle) whereby members of the UMBC rose against the ruling Northern People's Congress (NPC), burning their properties, including that of government workers and chiefs, he had escaped to Mkar Christian Hospital, near Gboko, for medical treatment, but deductively, to escape arrest from the police.

On his way back from Mkar Christian Hospital, having traveled for about 12 miles, he arrived near the Orkoor River when suddenly he heard the sound of fascinating music. As he drew closer, hiding behind bamboo reeds and watching, he saw a crowd of two groups. Their positions coincided with the direction of two clans, Mbayion and Mbatyav. A white flag was hoisted in-between the two groups which both had a band of drummers, dancing girls and puppets on a dagbera (platform). He then realized that the performers were not really human beings but adzov (spirits).

The two groups seemed to be engaged in a competition which looked to him like the story-telling tradition of the Tiv known as kwagh-alom, but with a difference. In this instance, instead of a storyteller, a man would come to the centre of the arena and at the top of his voice announce to the audience what they were about to see. Then the performers would file into the area either as animals dancing or adzov, engaged in dancing to emphasize their character.

Adikpo Songu says he fell asleep watching the spectacle, and upon waking up the following morning, there was nothing in the vicinity to show that an event of such had taken place in the location. So he came to the conclusion that the adzov must have deliberately selected him for the purpose of entrusting him with the responsibility of bringing kwagh-hir to the Tiv people, and humanity in the form and style he had been privileged to watch. [7] A

According to Iyorwuese Hagher, the Tiv are not want to the personalization of artworks. The Tiv would attribute any level of excellence to witchcraft; tsav or adzov, who could protect the gifted from harm of other Tsav. Thus, his inquisition into the originator of the kwagh-hir may have been lost on the Tiv people. Hence they offered the leading kwagh-hir artist (Tor-Kwagh-hir) as the originator. Hagher concluded that no one person started the kwagh-hir in its present form. [7]

However, Gowon Ama Doki avers that contemporary kwagh-hir puppet theatre owes its birth to Adikpo Songu from Mbatyav clan in Gboko area of Benue State when he held an audience spellbound with his puppets and masquerades in 1960. [8]

Nevertheless, the nexus of kwagh-hir scholars, including Doki, is that like any other theatrical performance, kwagh-hir cannot be linked to a single individual as an originator. Rather, it is a creation of the mass populace of a people, coming together to share experiences. It was in the 1960s that the extraordinary creative statement of kwagh-hir was made; combining visual, musical, creative and kinetic arts to expand the words of a story-teller into the form of whole theatre. [7] [8] [4] [9]

The Nyambuan theatre

Before kwagh-hir, the Tiv had seen another theatrical performance known as Nyambuan which was prominent between 1934 and 1939. Nyambuan literally means the meat is gone bad. It was a slogan and movement targeted at demystifying the Mbatsav (evil people). The Nyambuan performance came with intense social, political implications and sought to re-establish order through cathartic performances aimed at abolishing the Tiv exchange marriages known as yamen-ishe (roughly translated as trading value) and restoring the cultural disruptions imposed on the Tiv people by the colonial structures. The performance took the form of a celebration, with music players and dancers forming the major aspect of the performance which was based on rituals. There were massive arrests and unlawful detentions of the Nyambuan performers. [10] [11]

The Kwagh-hir, which later emerged and is practised today, de-emphasises dialogue because of the brutality with which the Nyambuan cult dramatists were suppressed by the combined efforts of the missionaries and the British colonial government. [12] [13]

Structural organization

A kwagh-hir group or event is multifaceted in its structural organization. It involves the collective efforts of members who all have distinct roles to play. A typical kwagh-hir group, according to Iyorwuese Hagher, is segmented into four: the management; the performers; the musicians and the sculptors (carvers). [14] B

Management

Several roles have been identified in a typical kwagh-hir group involving men, women and youth.

Performers

A kwagh-hir character performs during the Benue Youth Carnival A kwagh-hir character.jpg
A kwagh-hir character performs during the Benue Youth Carnival
A kwagh-hir performance during the Benue Youth Carnival in Makurdi. A kwagh-hir performance.jpg
A kwagh-hir performance during the Benue Youth Carnival in Makurdi.

There are several performers in a kwagh-hir group and their roles are determined by the story they intend to portray. However, the list below shows the performers found in virtually every kwagh-hir group that exists.

Musicians

The musicians are led by the tor gbande (chief drummer) who is assisted by the mue-tor gbande. Several other drummers form part of the band and play different types of drums known as itsorough (Tiv native snare drum), ngo gbande (Tiv native bass drum), etc.

Sculptor

Sculptor (or gban akaa) is rarely seen during the kwagh-hir performance. However, he is the mainstay of a kwagh-hir group. In practice, he is regarded as the scriptwriter and director because he determines the rendition and aesthetics of performances. The sculptor, based on his inventiveness is hired to produce puppets and mask for a group.

Theatre arena

Kwagh-hir stage is divided into the main area, chorus position, backstage and auditorium.

The main area is a semi-circular formation in the performing area. This is where artists perform their best skill after moving round the fringes. The chorus position is at a corner of the stage. It joins the audience with the backstage and is occupied by singers and dancers.

The backstage is usually the backyard of round huts. This area is strictly restricted to the kwagh-hir group members. The auditorium is the area surrounding the main arena around where the audience sits. [7]

Kwagh-hir aesthetics and cosmetics

kwagh-hir masks on display in Makurdi, Benue State Kwagh-hir masks.jpg
kwagh-hir masks on display in Makurdi, Benue State
A kwagh-hir animated character performs during the Benue Youth Carnival Kwagh-hir animated character.jpg
A kwagh-hir animated character performs during the Benue Youth Carnival

Kwagh-hir aesthetics are drawn from the patterns of the Tiv culture and depicts the Tiv understanding of their life. This is projected by the use of varied design concepts that are sewn into various styles so as to connote societal activities. The masks are elaborate and reflect the versatile aesthetic background of the Tiv people. It incorporates certain Tiv social dances like swange, gberichul, ihinga, ivom, iee, igbe, ibiamegh, girinya and other comic forms. [15]

The sundry accoutrements of kwagh-hir all have a moral standpoints. The puppets are naturalistic, grotesque and even ridiculous, yet all reflecting the moral prejudices and sanctions of the Tiv society. Historical awareness is shown in some puppets which represents events such as when the first woman emerged or when modern dress styles of European design gained local acceptance. [16]

The kwagh-hir puppets possess aesthetic characteristics such as triangular noses, Nok-like eyes, small lips and triangular nostrils. The colours used in painting the puppets are vibrant, because the kwagh-hir artists use colours straight from the source. There is no deliberate attempt at creating tones, shades or tints. Costumes for the masquerade are elaborately made and are also highly coloured. [17]

Each of the masks and masquerade objects are crafted to depict symbolic action and movement that explains aspects of the Tiv worldview. Each mask nuances expresses, and interprets reality among human, animal, spirit, and environment. Each conveys deep emotions of fear, laughter, anger, love and even indifference. [18] Each kwagh-hir character is associated with its appearance and creates a non-visual layer of recognition for audience members. [5]

Notable kwagh-hir artistic directors

The following are some of the notable Ator-a-Kwagh-hir (artistic directors):

Notes

    A. ^ This narration is a paraphrase of the interview Iyorwuese Hagher had with Adikpo Songu on 4 January 1978.
    B. ^ This section is a sample of how some kwagh-hir groups are organized, according to Iyorwuese Hagher.

    Related Research Articles

    <span class="mw-page-title-main">Performing arts</span> Art forms in which the body is used to convey artistic expression

    The performing arts are arts such as music, dance, and drama which are performed for an audience. They are different from the visual arts, which involve the use of paint, canvas or various materials to create physical or static art objects. Performing arts include a range of disciplines which are performed in front of a live audience, including theatre, music, and dance.

    <span class="mw-page-title-main">Outline of theatre</span> Overview of and topical guide to theatre

    The following outline is provided as an overview of and topical guide to theatre:

    <span class="mw-page-title-main">Mask</span> Any full or partial face covering, whether ceremonial, protective, decorative, or used as disguise

    A mask is an object normally worn on the face, typically for protection, disguise, performance, or entertainment, and often employed for rituals and rites. Masks have been used since antiquity for both ceremonial and practical purposes, as well as in the performing arts and for entertainment. They are usually worn on the face, although they may also be positioned for effect elsewhere on the wearer's body.

    <span class="mw-page-title-main">Egungun</span> Yoruba masquerade custom figure

    Egungun, in the broadest sense is any Yoruba masquerade or masked, costumed figure. More specifically, it is a Yoruba masquerade for ancestor reverence, or the ancestors themselves as a collective force. Eégún is the reduced form of the word egúngún and has the same meaning. There is a misconception that Egun or Eegun is the singular form, or that it represents the ancestors while egúngún is the masquerade or the plural form. This misconception is common in the Americas by Orisa devotees that do not speak Yorùbá language as a vernacular. Egungun is a visible manifestation of the spirits of departed ancestors who periodically revisit the human community for remembrance, celebration, and blessings.

    <span class="mw-page-title-main">Wayang</span> Indonesian puppet theatre

    Wayang, also known as wajang, is a traditional form of puppet theatre play originating from the Indonesian island of Java. Wayang refers to the entire dramatic show. Sometimes the leather puppet itself is referred to as wayang. Performances of wayang puppet theatre are accompanied by a gamelan orchestra in Java, and by gender wayang in Bali. The dramatic stories depict mythologies, such as episodes from the Hindu epics the Ramayana and the Mahabharata, as well as local adaptations of cultural legends. Traditionally, a wayang is played out in a ritualized midnight-to-dawn show by a dalang, an artist and spiritual leader; people watch the show from both sides of the screen.

    <span class="mw-page-title-main">Shadow play</span> Ancient form of storytelling

    Shadow play, also known as shadow puppetry, is an ancient form of storytelling and entertainment which uses flat articulated cut-out figures which are held between a source of light and a translucent screen or scrim. The cut-out shapes of the puppets sometimes include translucent color or other types of detailing. Various effects can be achieved by moving both the puppets and the light source. A talented puppeteer can make the figures appear to walk, dance, fight, nod and laugh.

    <span class="mw-page-title-main">Benue State</span> State of Nigeria

    Benue State is one of the North Central states in Nigeria with a population of about 4,253,641 in 2006 census. The state was created in 1976 among the seven states created at that time. The state derives its name from the Benue River which is the second largest river in Nigeria after the River Niger. The state borders Nasarawa State to the North; Taraba State to the East; Kogi State to the West; Enugu State to the South-West; Ebonyi and Cross-Rivers State to the South; and has an international border with Cameroon to the South-East. It is inhabited predominantly by the Tiv, Idoma, and Igede. Minority ethnic groups in Benue are Etulo, Igbo, Jukun peoples etc. Its capital is Makurdi. Benue is a rich agricultural region; popularly grown crops include: oranges, mangoes, sweet potatoes, cassava, soya bean, guinea corn, flax, yams, sesame, rice, groundnuts, and Palm tree.

    <span class="mw-page-title-main">Tiv people</span> West African ethnic group

    Tiv are a Tivoid ethnic group. They constitute approximately 2.4% of Nigeria's total population, and number over 5 million individuals throughout Nigeria and Cameroon. The Tiv language is spoken by over 5 million people in Nigeria with a few speakers in Cameroon. Most of the language's Nigerian speakers are found in Benue, Taraba, Nasarawa, Plateau, Cross rivers, Adamawa, Kaduna, and the Federal Capital Territory Abuja. The language is a branch of Benue–Congo and ultimately of the Niger–Congo phylum. In pre-colonial times, the Fulani ethnic group referred to the Tiv. They depend on agricultural produce for commerce and sustenance.

    <i>Topeng</i> dance Indonesian traditional dance

    Topeng is a dramatic form of Indonesian dance in which one or more mask-wearing ornately costumed performers interpret traditional narratives concerning fabled kings, heroes, and myths, accompanied by gamelan or other traditional music instruments. Topeng dance is a typical Indonesian dance that can be found in various regions of Indonesia. Topeng dance has the main characteristic that the dancers use masks to cover their faces. The dance will usually be performed by one dancer or a group of dancers.

    <span class="mw-page-title-main">Theatre of Japan</span> Traditional and modern theatres found in different parts of Japan

    Traditional Japanese theatre is among the oldest theatre traditions in the world. Traditional theatre includes Noh, a spiritual drama, and its comic accompaniment kyōgen; kabuki, a dance and music theatrical tradition; bunraku, puppetry; and yose, a spoken drama.

    <span class="mw-page-title-main">Mmanwu</span> Traditional masquerade of the Igbo people of Nigeria

    Mmanwu is a traditional masquerade of the Igbo people of Southeastern Nigeria. They are performed only by males in exclusive secret societies and involve the use of elaborate, colorful costumes that are meant to invoke ancestral spirits. Masquerade traditions have a varied range of purposes that span from performing elements of epic drama derived from community cosmology and lore, ushering in new months and seasons, honoring totems and ancestral spirits, enactments of parables or myths, with entertainment and community building serving as a consistent commonality. In the past masquerades also bore judicial, social regulatory, and even policing powers, however though these functions have decreased in modern times.

    <span class="mw-page-title-main">Horse and Bamboo Theatre</span> British mask, actor and puppet company

    Horse and Bamboo Theatre or Horse + Bamboo Theatre is a British theatre company founded in 1978 by Bob Frith. The company was known for its use of distinctive masks and visual, puppet, physical, music-based forms rather than text. Until 2018 it worked internationally as well as from its base, then known as The Boo, in Waterfoot, Rossendale, Lancashire, UK. Since 2012 the emphasis of its work has been increasingly in serving its local community, with the last touring shows taking place in 2019. In 2022 the venue was ‘de-branded’ to ‘Horse and Bamboo’.

    <span class="mw-page-title-main">Folk arts of Karnataka</span>

    Karnataka has a variety of traditional arts, including folk dance and puppetry.

    <span class="mw-page-title-main">Theatre</span> Collaborative form of performing art

    Theatre or theater is a collaborative form of performing art that uses live performers, usually actors or actresses, to present the experience of a real or imagined event before a live audience in a specific place, often a stage. The performers may communicate this experience to the audience through combinations of gesture, speech, song, music, and dance. It is the oldest form of drama, though live theatre has now been joined by modern recorded forms. Elements of art, such as painted scenery and stagecraft such as lighting are used to enhance the physicality, presence and immediacy of the experience. Places, normally buildings, where performances regularly take place are also called "theatres", as derived from the Ancient Greek θέατρον, itself from θεάομαι.

    <span class="mw-page-title-main">History of theatre</span>

    The history of theatre charts the development of theatre over the past 2,500 years. While performative elements are present in every society, it is customary to acknowledge a distinction between theatre as an art form and entertainment, and theatrical or performative elements in other activities. The history of theatre is primarily concerned with the origin and subsequent development of the theatre as an autonomous activity. Since classical Athens in the 5th century BC, vibrant traditions of theatre have flourished in cultures across the world.

    Konshisha is a local government area of Benue State, Nigeria. Its headquarters are in the town of Tse-Agberagba.

    James Ortese Iorzua Ayatse, Tor Tiv V from Kwande Local Government Area of Benue State in central Nigeria is a Nigerian academic who is the Paramount Ruler/King of Tiv Nation and president, Tiv Area Traditional Council and chairman, Benue State council of Chiefs. He previously served as the vice chancellor of the University of Agriculture, Makurdi and the pioneer vice chancellor of the Federal University, Dutsin-Ma respectively before succeeding Alfred Akawe Torkula, Tor Tiv IV, who ruled from 1991 until his death on 22 November 2015.

    <span class="mw-page-title-main">Iyorwuese Hagher</span> Nigerian politician

    Iyorwuese Harry Hagher, is a Nigerian professor of theatre for development, playwright, poet, politician administrator and activist for social justice. He was a senator, cabinet minister, envoy and pro-chancellor of Afe Babalola University. He is renowned for his groundbreaking research on Kwagh-Hir theatre, which was inscribed on the UNESCO Intangible Cultural Heritage Lists in 2019. Hagher is passionate about the issue of leadership. His plays are preoccupied with the search for true leadership and other solutions to Africa's socio-political problems. He is known to have engaged cultural diplomacy as a tool for foreign relations while serving as Nigeria's Ambassador to Mexico, and later High Commissioner to Canada. In 2019, he was a presidential aspirant, under the platform of the Social Democratic Party (SDP). He is currently the president, African Leadership Institute, Dayton, Ohio, United States.

    <span class="mw-page-title-main">Theatre of Indonesia</span> Indonesian theatre

    Indonesian theatre is a type of art in the form of drama performances that are staged on a stage, with a distinct Indonesian nuance or background. In general, theatre is an art that emphasizes the performing arts that are displayed in front of a large crowd. In other words, theater is a form of visualisation of a drama that is staged on the stage and watched by the audience. Indonesian theatre includes the performing arts of traditional theater and modern theatre located in the territory of Indonesia. Some examples of Indonesian theater are Arja, Wayang, Wayang wong, Lenong, Ludruk, Janger, Randai and others. Theatre in Indonesia can also be referred to as regional or ethnic theatre, because it originates and develops from 1,300 ethnic cultures in Indonesia.

    References

    1. "New Book: Something Magical - The Kwagh-Hir of the Tiv". imodara.com. 2018. Retrieved 19 February 2020.
    2. "Kwagh Hir". raifilm.org.uk. 2020. Retrieved 19 February 2020.
    3. 1 2 "Kwagh-Hir theatrical performance". UNESCO. Retrieved 21 February 2020.
    4. 1 2 Harper, Peggy (October 1997). "The Kwagh-hir of the People of Tiv: A Note on Dramatised History Telling and Constructions of Nature among the Tiv of Southern Nigeria". Environment and History. 3 (3): 371–376. doi:10.3197/096734097779555845 . Retrieved 20 February 2020.
    5. 1 2 Bunch, Richard (2017). Something Magical: The Kwagh-Hir of the Tiv. BFP Publishing. p. i. ISBN   978-0-692-98547-2.
    6. "UNESCO lists Kwagh-Hir theatre on heritage roll". thenationonlineng.net. 2019. Retrieved 20 February 2020.
    7. 1 2 3 4 Hagher, Iyorwuese (2003). The Kwagh-Hir Theatre: A Metaphor of Resistance. Ibadan: Caltop Publications (Nigeria) Ltd. pp. 44–48. ISBN   978-36442-4-6.
    8. 1 2 Doki, Gowon (2006). Traditional Theatre in Perspective: Signs and Signification in Igbe, Girinya, and Kwagh-hir. Makurdi: Aboki Publishers. p. 128. ISBN   978-9-788-09830-0.
    9. Hagher, Iorwuese (1990). The Tiv Kwagh-Hir: A popular Nigerian puppet theatre. Centre for Black and African Arts and Civilisation. pp. 12–61.
    10. Ahokegh, A. F. (2014). "Nyambuan Revolt Of 1939: Tradition Versus Modernity in Tiv Land of Central Nigeria" (PDF). International Journal of Multidisciplinary Academic Research. 2 (2). Retrieved 25 February 2020.
    11. Shii, B. I. (2013). Christianity in Tivland: A History of the NKST. De Mosty Standard Printing Press.
    12. Akinsipe, Felix (March 2015). "Dance as a Vehicle of Communication in the Tiv Kwagh-Hir Theater". International Journal of Humanities and Cultural Studies. 1 (4).
    13. Iorapuu, Tor (2007). "Avant-gradism in African Dances: An Example of the Tiv- Jamaa Dance Group of Ombakor-Lele". The Performer: Ilorin Journal of the Performing Arts. 9: 33–51.
    14. 1 2 Hagher, Iorwuese (2014). The Kwagh-hir Theater: A Weapon for Social Action. Lanham, Maryland: University Press of America. ISBN   978-0-7618-6250-5.
    15. Uji, Charles (1993). "Tiv Aesthetics: Facts and Misrepresentations" in Ahire, T. P. (ed.) The Tiv in Contemporary Nigeria. Zaria: Tiv Studies Project. p. 51.
    16. Shuaib, Olapeju (2008). "Costume and Make-Up as Indispensable Arts in Theatre Practice: A Historical Survey". The Creative Artist: A Journal of Theatre and Media Studies. 2 (1): 138.
    17. Agaku, Saghevwua (2014). An Adaptation of kwagh-hir puppets to create kinetic paintings. Zaria. p. 7.{{cite book}}: CS1 maint: location missing publisher (link)
    18. Iyorwuese, Hagher (2017). Beauty and Meaning in Something Magical: The Kwagh-Hir of the Tiv. BFP Publishing. ISBN   978-0-692-98547-2.

    Commons-logo.svg Media related to Kwagh-Hir at Wikimedia Commons