Ọ̀kọ̀nkọ̀ Tolls

An Ekpe masquerader in Uzuakoli, present-day Abia State. Photographed by G. I. Jones, 1930s. MAA Cambridge.

Ọ̀kọ̀nkọ̀ members controlled important roads in the eastern Igbo area. British imperial interests ran against this system.

Passing by Abruki, which had, however, to be " dashed " in the usual way, we arrived in the evening at Omo-pra [Ụmụ̀ọpara?], the last mile or two into the town being more like an avenue in England, shaded by splendid trees, than a wild roadway in Africa. […] Under a lowering sky, and in a, slight drizzle of rain, we left Omo-pra early the next morning[.]

Interview of an Ọ̀kọ̀nkọ̀ priest born in c. 1880s Umuopara

This is likely Nwa Agụ, in Umuahia, the leopard Ọ̀kọ̀nkọ̀ mask worn by high ranking men as the emblem of the society. The costume's chequers represent leopard spots. The masker is signing (nsibidi?). Photo: G. I. Jones, c. 1930s. MAA Cambridge.

Uwaga Okeanya, aged c.90 (an Ọ̀kọ̀nkọ̀ priest), in Ogbodiuumwu [Ogbodiukwu?], Ụmụọpara, 12 August 1972

Atụ

"Play of late Chief Ogolo of Opobo - men dressed in ritual costumes." photographed by Arthur Tremearne, c. 1913. MAA Cambridge. Ọkọnkọ masquerade known as Atụ, bush cow.

Ọ̀kọnkọ̀ masks, Opobo

"Play of late Chief Ogolo of Opobo - men dressed in ritual costumes." photographed by Arthur Tremearne, c. 1913. MAA Cambridge.

These appear to be Ọ̀kọnkọ̀ masks which is the Ekpe society over the eastern part of the delta including present-day Abia, Imo, and Rivers State. It was spread by the Aro people as a way of securing commercial ties on trade routes (including the slave trade). The mask on the extreme right is known in the Igbo hinterland as Ohu ebì meaning porcupine quills.

Ohu ebì, an Ọ̀kọnkọ̀ mask used throughout the south central and eastern part of the Igbo country and the delta.

Societies like Ọ̀kọnkọ̀ in the southern Igbo area are part of àbàràm̀àba, the different societies a man especially may enter to expand their knowledge, trading ties and prestige; knowledge, like that of Ekpe-related nsibiri, and titles had to be purchased. Ọ̀kọnkọ̀ acted as a judicial authority before colonial conquest in these areas where centralised authority like Eze or Obi were largely absent or symbolic like in case of the Aro. The name appears to have come from an Ekpe mask.

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With the Igbo east of the Niger, there's a rough split culturally between north and south, especially southeast. Towards the south some of the stereotypical cultural elements of Igbo people, mmanwu, Ikenga, Ozo na Nze (red caps), Ogene genre, etc. are faint or completely absent. It often means Umuahia groups for example can share a lot of culture with Opobo for instance that they do not with Onicha. The cultural continuum to the south blends into the delta areas (like Kalabari) with dialect, dance, dressing, music, etc.

One of the major differences is that the stratified system based on priests in some areas to the north like Nri, is completely absent in the south and is replaced by rich titled men and men's societies like Ekpe and Okonko which were borrowed from the Cross River. This is related to the two main areas of origin for most Igbo groups which is the Nri-Öka area and the Nkwere-Ölü area. With the solidification of pan-ethnic identity, and influence of colonial policy, you might now see monarchical systems like Eze to the south and people wearing red caps, but these things are not part of the core culture.

Ọ̀kọnkọ̀

An Okonko masquerade in Umuahia photographed by G. I. Jones, 1930s. MAA Cambridge.

Okonko is the form of Ekpe society in many southern Igbo areas. Likely from Arochukwu, it became the main masking and governing institution in the Umuahia area where every male was expected to go through the rite of ịkpụ ụlọ, the Okonko initiation and the start of education in Okonko. It is used in the burials of prominent elders, and apart from in special occasions like Iri ji, Okonko processions usually take place at night. In the past, Okonko membership was used to secure business and trading ties.
Okonko itself is split into grades, a member may rise up the grades and in rank as they acquire more knowledge of Okonko. There are several types of masks worn by members according to their rank. Okonko is headed by a president in each community.
Okonko is part of the wider Ekpe complex which stretches from the centre of the Igbo area to the Southern Cameroons.