The olokun Festival particularly its current duration season it takes place and impact on Binin Traditions.

Nigeria: The Olokun (or Olukun) Festival, particularly its current duration, season it takes place, and impact on Binin traditions

Nigeria: The Olokun (or Olukun) Festival, particularly its current duration, season it takes place, and impact on Binin traditions or customs, 5 March 2001, NGA36455.E, available at: https://www.refworld.org accessed 10 July 2020 by Oshmoney John a supposed worshiper of the Olokun Deity

No current. Since (1999-2001) references to an Olokun festival being held in Nigeria could be found among the sources consulted by the Research Directorate.

An Afro-Trinidadian organization dedicated to traditional spiritual African beliefs reported that the 2000 Olokun festival would be held on 12th February at a beach in Trinidad (Egbe Onisan Eledumare 1999) while an Afro-American organization in South Carolina with a similar purpose reported that the 2001 Olokun Festival, described as a "Yoruba Festival," was to be observed on 25^th -27th February (Oyotunji African Village 1st March 2001)

Please note that Olokun is reported by various sources as the water-goddess of the Yoruba and the Edo or (Binin) ethno-linguistic group. Two documents found provide detailed descriptions of traditional Edo religion and rituals.

One of these documents, a compilation based on a study originally published in 1910, states that among the Edo people, "every village or each quarter had seasonal celebrations all of which were subordinate to the supreme deity called

Oosa or Osalobua – the creator of the world" (Edo Anthropology 6 March 2000) The document states that "under Oosa several sacrifices  (Ebo) like Ake, Ochwaie, Olokun, Ogun, and others existed – numbering 201 different types,  adding that "all over Binin land there were Egwaibo (temples) dedicated to various deities" and "annual sacrifices were offered and people came from far and wide to partake in these festivities" (ibid). However, the source states that "the further away one went from Benin-City the fewer Ebo were worshipped – although Oosa was a consistent feature," "some Ebo became depersonalized," and "more emphasis was placed on medicine and less on personal Ebo" (ibid).

The document also provides the following information:

The Cult of Ake at Idumowina: The Egwaibo to the cult of Ake at Idumowina was about 50 years old at the time of North cote Thomas's [1910] investigation. It was decorated with many images of deities like Osa, Olokun, Ogun and others along with lesser figures. The local practice was to worship Ake annually for a 14-day period in April. There were also some smaller shrines at which sacrifices were also offered. The procedure was as follows:

The priest would stand in front of the shrine with the knife and make three strokes vertically each time calling "Osalobwa" (God). After this the priest would offer sacrifices to Ogun, Olokun, Ake and his Idion (elders and ancestors) before retiring to a shrine of Ake in a private home for further sacrifices. After this the whole procession would go to the shrine of Akenilo about half a mile away, Olokun is a sea or river Goddess worshipped by women in many Binin and Urhobo communities, Just as men would go to the camp of Ovia, women would go to the camp of Olokun. Its emblems included pots containing water, chalk, peeled rods and white cloth (ibid.)

Another report published by the same source provides the following information:

The gods Olokun is to the Binin  as Athena is to the Greeks, Olokun is the gods of the sea – giver’s of good luck, riches and children, it is also called (EZIZA)

The Olokun worshipping is more for the women folks, It is worshipped throughout the year; but its annual festival is regular during which period, the priest/priestess and worshippers pray for peace and plenty for the society, and the women pray for children and money, Olokun worship is done with songs accompanied with drums (Ema olokun), Maracass (Ukuse) and gongs (Egogo), to summon the attention of the gods. The Priest/Priestess or worshipper dances to inspiration point and starts visionizing and telling the future (Edo Religion 9 March 2000).

An undated and uncorroborated guide to Edo festivals states

In Bendel State there are as many festivals as there are villages. Examples of such festivals are Igue in Oredo, Ebomisi in Orhionmwon. Olokun in Ethiope [a river area in Southern Nigeria], Ugogon in Owan, Urapelame in Sapele, lyerin in Ughelli, Uaogri in Isoko, Okiroro in Warri, Kalanama-Oge in Burutu (Ndeya.net)

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be conclusive as to the merit of any particular claims to refugee status or asylum, Please find below the list of additional sources consulted in researching this Information Request

References

Edo Anthropology [Albany NY] 6 March 2000 Mowamagbe Austin Omoigui. Accessed 1st March 2001

Edo Religion [Albany NY] 9th March 2000, Segun Toyin Dawodu

Accessed 1st March 2001

Egbe Onisin Eledumare, Trinidad 1999 Olokun Festival 2000: Returning to the Source.

[Ndeya.net] "Edo." (Google) [Accessed 2nd March 2001]

Oyotunji African Village [Sheldon, SC]. "Yoruba Festival Calendar 2000." [Accessed 2 Mar. 2001]

Additional Sources Consulted

The Guardian [Lagos] Searchable Archives

Encyclopaedia Britannica [Chicago]

IRB Databases.

The Post-Express [Lagos] Searchable Archives.

Note:

This list is not exhaustive, Country and subject-specific publications available at the Resource Centre are not included.

Publisher: OSHMONEY JOHN

The Immigration and Refugee Board of Canada Author Research Directorate, Immigration and Refugee Board, Canada Publication Date 5th March 2001 Citation / Document Symbol NGA36455. Reference 5 Cite as Canada: Immigration and Refugee Board of Canada,