Odo Masquerade in Northern Igbo Land: A Cultural Resource in Demise Oguamanam, C.C., Odum, C.J. and Ezeh, K. Department of Archaeology and Tourism, University of Nigeria, Nsukka A bstract Odo masquerade, which is known to use satire in admonishing evil doers in the society, wields both spiritual and administrative powers. Its celebration is regarded as a time of justice for the oppressed. This remarkable masquerade has attracted little or no attention, and where it is documented, it has been through formalist scholars like Meek and Basden. Ethnographic method, basically, in-depth interviews was adopted for the study. The study aims to document Odo masquerade practice in Neke and its contribution to tourism development. The study revealed that its practitioners have abused its powers. Odo masquerade has deprived people of their rights, disrupted their life and intimidated women and children. Consequently, there is disenchantment and loss of interest in the practice among the younger ones, while modernity and foreign religion are also taking their toll on the institution. The paper recommends an appraisal of the method of practising Odo and how tourism can be used to revive and promote Odo masquerade. Keywords: Masquerade, Odo, Neke, Tourism. Introduction Masquerade is a common feature in the cultural milieu of the Igbo people. It is seen as a means of communication between the living and the dead where the spirits through a messenger, usually masquerade, bless or curse the living. In the African tradition, the living maintains a close tie with the dead and this is manifested in different festivals which invariably feature different masquerades, and these celebrations are filled with merriments, dances, music (Ezenagu and Olatunji, 2014; Onyeneke, 1987). Odo and Omabe are the common types of masquerades in Nsukka area. They are believed to have a common origin that is related to Ehamufu and Ikem (Onyeneke, 1987 and Meek, 1930. Odo masquerade is exclusively a male dominated enterprise that is shrouded in secrecy, but it is taken in Igbo- Odo communities as a traditional administration that plays both spiritual and social leadership roles. Odo is also a moralist and an entertainer at the same time’ (Ezechi, 2010:148). It serves as an agent of social change, arbiter of justice, entertainer, messenger of the gods etc. Odo masquerade institution is threatened by factors such as the practice of Odo itself, foreign religion, abuse of human right, un-fair treatment of opposite sex, aging among men practising Odo, and so on. Journal of Tourism and Heritage Studies 79 © 2018: Oguamanam, C.C. et. al. Vol. 7, No. 1, 2018