Chapter 2: IN PRINCIPIO

THE ORIGIN AND EARLY LIFE

Every child that is born into the world is amystery. It comes with a mysterious entry that nonecan decipher except at maturity and at exit.

A The Ibibio people vis-à-vis Ibiono Ibom Home ofDominic Cardinal Ekandem.

The biography of Dominic Cardinal Ekandem willnever have a bearing if it is not linked with thestruggle to have a special Vicariate calledSouthern Nigeria created on 15th December, 1920. Atthe creation of the Vicariate Dominic was popularlyknown as Tom in his village, tribe and Clan. Theyoung Tom was only three years old by then. As faras the faith was concerned Tom was a neophyte.Hitherto, Tom was a Prince by birth but not aChristian by birth. Much water passed under thebridge before he became a Christian. All the same,he was one of the few from his clan and villageprivileged to share in that divine gift in thoseearly days when many from his place were stilldeeply steeped in the African Traditional Religious(ATR) practices as well as the way of worshippingand living piloted by ATR.

Tom’s princely status cannot be viewed aside fromthat of his clan, Ibiono Ibom in Ibibio-land. It isonly within this ambient that his life becomesproperly encapsulated, situated and meaningful.

16

Ibiono Ibom is found in the South-Eastern Part ofNigeria. The region is now known and addressed asSouth-South. The denomination incorporates manystates like Cross River, Akwa Ibom, Bayelsa andRivers respectively. Ibibio-land encompasses IbionoClan in its entirety found in present Akwa IbomState. The nomencleture: South-South is almost arecapitulation of what was known as COR Statebefore the creation of the twelve States in 1967 inthe country. What was meant by COR State during theNCNC was Calabar, Ogoja and Rivers in otherwordsPort Harcourt. Calabar at the time incorporatedwhat is now known and designated as Akwa Ibom Statewas created on 23rd Sptember 1987 by the MilitaryHead of State and Commander in Chief of theNigerian Armed Forces, General Ibrahim BadamasiBabangida, GCOFRN.

The entity called (the Nigerian nation) Nigeriawent through a process of sharing which was termedScramble for Africa by the various European nationswhereby the Western part of Africa was sharedbetween Britain and France while other partsexperienced the powers of Spain, Portugal and Italyrespectively. What is termed Nigeria underwent aprocess of amalgamation that took place in1914. Theamalgamation process took place three years beforethe great and eminent Nigerian citizen DominicCardinal Ignatius Ekandem surfaced on earth. Theamalgamation process brought about the combinationof the Northern, the Western, Mid-Western andEastern Regions. The four Regions which had theirseparate geographical, cultural, agricultural,religious, political and government systems were

17

brought together under one name and nation,Nigeria. It formed the Largest African Nation andthe most populated. Presently, it has an estimatedpopulation of one hundred and sixty million (160million) inhabitants although during the time ofTom as a young person the population was estimatedto be less than sixty (60) million which was thefigure of the 1963 demorgraphical data. Thepopulation growth has almost trippled between 1963data and the Third Millenium in 2013. Almost fiftyyears interval, the phenomenal population growthoccurred.

Tom as His Eminence Dominic Cardinal IgnatiusEkandem came to be known and addressed as heprogressed in God’s vineyard is from this greatnation Nigeria. His home is located in the EasternRegion, at the hinterland of Ibibio tribe in thelittle village called Obio Ibiono. Obio Ibiono isthe home of Ibiono Clan and the home of the Okukus.Its location notwithstanding the importance forcesone to ask like the people of old “Can anythinggood come out of Nazareth?” As it happened atBethlehem so did it happen in Obio Ibiono.

The Eastern Region covered a widely and thicklypopulated area subdivided into East Central andSouth Eastern (parts) sections. It is the SouthEastern section apart from the Efiks, Ogoja andPort-Harcourt Zones that was and is called thelbibio people. Ibibio covered five or six maindivisions at the time: Abak, Eket, Itu, IkotEkpene, Opobo also called Igwenga or Egwenga, andUyo divisions. Ikot Ekpene being the oldest of them

18

all when other Local Governments are concerned.Across the water were those from Calabar, theEfiks. After the colonial era and the Civil Warthat brought about the existence of Biafra as aseparate nation and the Civil War together witharmed struggle between Nigeria and Biafra for threeand a half years between 1966 to January1970, inother words, those that inhabited the eastern partof Nigeria, the divisions became known and called(the) Local Government Areas. What was then knownas lbibio people incorporated Uruan, lbibio, Eket,Annang, lbeno, Oron, Okobo and Opobo-Umani languagegroups. Generally, all the groups of languagesunderstood Efik and Ibibio. To understand Okobo andOron likewise Eket and Ibeno that are closelyrelated, one had to learn. The language that was ina class apart was that of Opobo Town that wascommonly called “Umani”. This language group hasboundary with another language group called Andoninow in Rivers State. In spite of the differences,they all understood and spoke Efik-lbibio language.

The Origin of The Ibibios

The origin of the lbibios is uncertain. There arecertain variations in the narrations andpostulates. One postulate holds that the lbibiosare immigrants from the Southern and Central Africabelonging to the Semi-Bantu group of languages thatcame to settle in the South-Eastern part ofNigeria. Another postulate surmises that theymigrated from some part of the Cameroun called“Usak-Edet” or Afaha Creek” or “Edik Afaha”especially with regard to those from Uruan Clan.

19

It is also presumed that when these new comers cameto their present habitation, the originalinhabitants of the land already existed there.Those who migrated from Edik Afaha traveled throughthe Afaha through the Atlantic Ocean to the Cross-River and settled in “Akwa-Akpa Uruan” theirancestral home. They dispersed from there into thehinterland. Many left the ancestral home Akwa AkpaUruan and settled in the waterine areas of Okobo,Oron, Eket and Ibeno and Itu.

The place or spot of migration indicated as Afahais very problematic and conveys with it series ofspeculations and hypotheses. One of thepropositions about Afaha is connected with “Villagenames” in lbibio land. The other aspect of Afahawhen connected with the village names is one thattclaims migration from Akwa Akpa Uruan and AfahaAtai in lbesikpo clan as well as Afaha Etok as theprogenitors of the lbibios is all but a postulate.

The second aspect speaks of a part of the body“arm-pit”- Afaha as the origin of the word taken as“support” to account for the many Afaha thatexist.1 While many people attempted to trace theorigin of the lbibios to Edik Afaha in Cameroun,some to Akwa Akpa Uruan, some to lgbo land and manyother places in East and Central Africa. Dr. EdetA. Udo following Professor Joseph H. Greenberglocates the place of origin of the lbibios at theCentral Benue Valley.2 The idea of the Semi-Bantu1 UDO Edet Akpan, 1983, Who Are The Ibibio?, Onitsha, FEP Publishers Ltd., pp. 41-43.2 UDO Edet Akpan, 1983, Who Are The Ibibio?, p. 9.

20

group arises from the notion of having black curlyhair, broad nose and so on. In the midst of allthese varied opinions, is the opinion that theIbibios originated from Israel. It is held thatthey are the lost tribe of Israel. Their customsespecially the system of Levirate Marriage,Mourning the Dead, special days of obligation,Sacred Days that constituted a basis of sometaboos, the fact of having only One Supreme God,Abasi Ibom, theocratic system of government, thesystem of counting of numbers and use of theophoricnames all point to the fact that they are part andparcel of the Jewish Descendants. Whether thisopinion is tenable or not, it is one of those onesheld by some groups of people or schools ofthought.

On the other hand Ettang3 says emphatically thatthe lbibios migrated from Edik Afaha. There aresome of the difficulties about the original spot ofmigration. Even though it is generally agreed thatthe lbibios are of a semi Bantu group, it seemsmore plausible looking at the culturalmanifestations that the Ibibios are part and parcelof the Jewish people. Probably with furtherresearchers, explorations and archeologicalexcavations the seeming mystery surrounding theactual place of migration and oriigin will beresolved.

From the fore-going it appears that some clans wantto establish themselves as the proto-ancestor or3 ETTANG, D. A. U., 1983, Ibiono Ibom (A Synthesis of Ibionology) Calabar,Newspaper Corporation, Undated, p. 8

21

the proto-home from which other clan in lbibiooriginated. Whatever the case may be, Ibibio is thetribe from which Tom Ino Ekandem originated. Thehidden tendency to portray Ibiono Clan as the placefrom which other clans emerged shows theinclination to superiority which in actual fact isnot true.4 Whether there is a tacit attempt toestablish Afaha as the ancestral home of thelbibios or not, it is generally accepted by thosefrom lbiono that Obio lbiono is the ancestral homeof all from lbiono. Obio lbiono because of itsposition has the right of coronation of the Okukus.Tacitly, nomination and coronation are preservesof Obio Ibiono. Consequent to this, Obio Ibiono isregarded as the home of the Okukus. Thisunderstanding gives room for tracing the pedigreeor geneaology of family tree of the Okukus to acommon ancestor and founding father. This pointwill be developed later in this chapter. Thementality accounts for the inter-village wars inand around Ibiono Clan as a form of opposition tothis monopoly and tendency to lord it over others.

b) The Worship of Abasi Ibom, The Supreme God

The lbibios worship “Abasi lbom”, that is, GodAlmighty as the only supreme God even though theymay resort to a household, personal or clan Deitydepending on the circumstances they findthemselves. They are aware that the clan Deity orpersonal Deity is subordinate to the Supreme God –Abasi lbom. Abasi lbom literally means “The

4 UDO Edet Akpan, 1983, Who Are The Ibibio?, pp. 1-14

22

Almighty God, who lives for ever”. The “lbom”attached to “Abasi” indicates supremacy orsovereignty or great magnitude, wonderful in size.The religion is monotheistic, not polytheistic inthe sense of worshiping many gods. They know thatthey worship and believe in one Supreme God – Abasilbom. They are very religious, filled with theawesome goodness of Abasi lbom. They are propelledto worship Him whether in great or small things.The awareness of his presence arises from theirexperience during the various sojourns andsettlements in the various places, causing them torely on their own God as the only source ofexistence. Since he is able to car for them in sucha manner and can overcome all things, he is theAlmighty God. They know that all other gods aresubordinate to him.

They are aware that they cannot begin any thingwithout first consulting Him and notifying Him.This is expressed in the proverb Etime ototot Abasi atuaklsong. Literally, it means “the special wood orinstrument used in boring holes in the ground forbuilding construction must first notify God beforeaccomplishing the task”. This is almost like theAugustinian manner of thinking and expressingthings from the point of view of eternity or whereeverything points to eternity, sub specie aeternitatis.The acknowledgement of His supremacy, presence andwillingness to intervene and participate in theiraffairs made it possible to invite Him to share intheir lives and projects at all times. The familyof Tom shared in this belief too likewise Tomhimself who breathed this air of recognition and

23

dependence on Abasi Ibom. They equally lived outtheir belief in the names given to some of thechildren. That is why most of the names aretheophoric in nature ending with either Lord orGod.

c) Government

The lbibios know they can not rule without God.Although their system of government was notTheocracy “ab initio” like that of the Jews inwhich their laws are held to be the laws of God,that of the Ibibios is a mixture of gerontocracyand democracy. In other words, the eldest held tobe an honest wise man and an embodiment of thelaws, customs and traditions of the people ruled asthe head of the family but always consults othermembers of the ruling Council before making animportant decision. Consultation provides thecommon modus operandi in lbibio and Obio lbiono whereTom later Cardinal Ekandem’s family originated. Themixture of gerontocracy and democracy was alsoexercised by the Tom’s father- Obong Ekandem,during his reign. They would air their views,making their contributions and come to a consensusand conclusions. No kindred or clan would beexcluded so as not to give room to dissenters. Thedecisions arrived at are owned, considered theirswith the readiness to defend them while encouraginga patriotic spirit and willingness to participateand build up the family, village or clan or town orkingdom as the case may be. The ruler neverpresumed that he had all the answers even thoughpower was invested on him by the authority of his

24

office. He knew that he needed the help of otherseven though he embodied many things in thecommunity. The office of Obong embodied wisdom,authority, power, justice, humility and love.Others could help. Ekpo masquerade, a form ofPolice was used in times past to maintain law andorder whereas in Uruan and Efik land, Ekpe –literally meaning “lion” was in vogue.

Generally, a certain patriarchal lineage calledthe ruling family held the mantle of leadership andpassed it from generation to generation. Kinshiprotated from one kindred to the other especially inlbiono lbom in which Obio lbiono remained a Kingmaking Community. In this type of system, monarchywill not have a chance at all. The ruler ruledwith the welfare of his people in mind. They werealways conscious of what they owned the people bybeing the leader and they did all that was possibleto bring it to bare. In as much as there wasautonomy in each segment of governance, there wasalways a very strong link with the centre of power– The over all ruler. The various categories ofObong mentioned earlier go to demonstrate thestrong link the overall Obong with sovereignty. Heis called OKUKU.

d) Obio Ibiono, The Home of the Okukus And Pedigree

It is from the background such as this thatlbiono lbom and Obio lbiono belonged and operated.The Cardinal is from lbiono and specifically fronObio lbiono. The belief of the people of lbionolbom is that Obio lbiono is the first ancestral

25

home of all from lbiono. It is held that those whomigrated from Cameroun departed from Edik Afaha and“Afaha” plays a very important role in lbiono lbomas well as in Obio lbiono as the kingly clan. Thenumber of the villages in Afaha clan is sometimesestimated as ten or fourteen as the case may be.Afaha also has the primacy of position of positionas the first son and the traditional head of allthe clans. The overall ruler in lbiono is calledthe OKUKU. It is in Obio lbiono that the Okuku,spalace is supposed to be although there were a fewexceptions like the Okuku from Utit Obio who ruledfrom there when it was the turn of their own familyto rule.5

The full name of Obio lbiono is Obio lbono lbomAkpan Ankine Akpan Obio Ukem. The full name of thevillage gives the pedigree up to the third orfourth preceding generations of the foundingfathers. The name “Akpan Ankine” is also renderedas “Akpan Ankit”.6 It appears the disparity arosefrom the Oral transmission of the historical datafrom one generation to the other. The rendering issurely different in meaning. “Ankine” means “Haveyou wrapped it round me?” or “Have you bound itround me?”, suggesting a belt, rope or a loin clotharound the waist. It may also mean “Have you putme round you or bound it round me?” in the sense oflifting up the arms looking upward while waitingfor help or ispeaking derogatorily or sacasticallyterms of having defeated or guarding or being in

5 ETTANG, D. A. U., 1983, Ibiono Ibom (A Synthesis of Ibionology), p.116 ETTANG, D. A. U., 1983, Ibiono Ibom (A Synthesis of Ibionology) p. 11.

26

control of someone or putting the person as a loincloth or belt.

On the other hand, “Annkit” can mean “Have you seenme?” Supposing someone is throwing something orcutting it with a knife, the passer-by can say tothe labourer Ankit? “have you seen me?” be carefulthat you do not harm me. If someone is sweeping,such a statement can also be made. In whateversense, there is an element of challenge indicatingbravery and authority. In summary, Akpan Annkit orAkpan Ankine would have been a man of valour andauthority. The family members of Obong Ekandemalways see themselves as surging from the foundingancestors hence they trace their pedigree to AkpanObio Ukem the founding father.

Akpan Obio Ukem is sad to be the founding Father orancestor of Obio lbiono according to the father ofthe Cardinal, Akpan Obio Ukem the hero and foundingfather fought and defeated his enemies till he cameto pitch his tent at Obio lbiono. The tone ofvictory and defeat reflects Abraham’s pursuit ofthe raiders who carried as booty, his slaves andproperty and when he came back and became aware ofthe situation, he pursued his enemies, overtookthem, fought and defeated them and brought back allthat belonged to him together with what the enemieshad. On his way back, he met Melchizedek who hadneither father nor mother and gave a tenth of hisproperty as tithe to him (Gen. 14; 18-24). Theboundary of his domain was fortified by Utit Obio,which means boundary or the end of the village orhabitation. At Utit Obio, Akpan Obio Ukem – the

27

hero, good warrior and founding father and asagacious administrator left some of his soldiersthere in order to ward off any enemies who may liketo infiltrate. He pitched another tent at ldorowhich is now a clan as a war camp and did the samething at lkot Obio Ama where he rested until hecame to Obio lbiono. He finally settled therebecause of the plain nature of the land withouthills and mountains and devoid of much swamps.Akpan Obio Ukem the patriarch decided to use Afahaldoro south who are great warriors as a fortress ofObio lbiono where the scepter of Kingship ispreserved.

The Coronation involved many symbolic things. Itlater included Leopard’s teeth – ‘Edet Ekpe’ –symbol of power, double edge sword ‘Akangkang’,bracelet , ‘Mme’, ‘AYANG’, broom ‘OFONG IKPA’ –white leather shirt indicating bravery, tusk –‘NUKENIN’ symbolising fame, wealth, prowess andsummoning people to respond to the King’s (call)invitation. SITTIM – copper money or wealth toindicate how wealthy the person was. ‘NTINYA’ –the special crown for ‘Chiefs’ and the OKUKU canonly be conferred at Obio Obiono. Even if theincumbent ruler lives in another place, thecoronation ceremony is destined to take place inObio lbiono in at ENEN IBOM AKPAN ANKIT Squarewhich has now become the Palace of the Okuku. Theoccurrence could be likened to the saying of Jesus‘No Prophet should die outside Jerusalem’. EKURIKU– the scepter which passes on from generation togeneration is handed over to the newly constitutedOkuku in a colourful ceremony. Ekuriku is the

28

mantle of authority that the Okuku uses in wieldinghis authority and power. It is also his insignia.

As the first residential place of the foundingfathers and primacy of position among all others,Obio lbio has the inalienable right of exposing theface of a lion in the olden days when killed bybrave warriors or hunters. It is the core villagein the whole of lbiono lbom. It is the seat of thegovernment. it may be one of the smallest villageswith the population of about one thousand fivehundred to two thousand inhabitants but itsimportance cannot be underestimated. Obio lbionois the home of the OKUKUS out of the fourteenvillages in Afaha clan. Their position is really aprivileged one.

The four or five sons of the patriarchs constitutethe royal families. The sons later begotfamilies that developed into EKPUK - kindred. Thekindred have developed into royal families. Oraltradition once again leaves room for confusion.Some traditions speak of four sons forming fourroyal families while some others hold on to five.

Another notable point is that who comes first amongthe sons is a big question. Among the group offour, the following are included:Nung Akpan Obio Ukem Ibom Akpan Ankit or AkineNung Ekpo Mbiam Ibom Akpan Ankit or AkineNung Adia Mkpo Ibom Akpan Ankit or AnkineNung Okut Iko Ibom Akpan Ankit7

7 ETTANG, D. A. U., 1983, Ibiono Ibom (A Synthesis of Ibionology), p. 11.

29

Among the group of five are included:Nung Adia Nkpo Nung AkpabioNung Ekpong NtakNung EkpaNung Nkup8

Tom Ino Ekandem is from Nung Adia Nkpo – the‘first’ amog others in Obio lbiono. From allindications, Nung Akpabio is a shortened form ofNung Akpan Obio Ukem while Ekpo Mbiam is the sameas Ekpo Mbiam, Nung Okut seems to be the same withNukup. The kindred that is left out is Nung EkpongNtak. Since oral tradition is the main source ofinformation, the differences in the number ofsiblings are attributable to differences ofrendition and motifs. The intricacies ofconfounding the situations are not within thecompetence of this present writing to tackle. Itis hoped that later writings will handle such case.There is no dispute about Obio Ibiono as the centreof coronation in lbiono lbom. It significance isalmost like that of Nazareth in the Promised Land,though small in size, it is very significant inwhat it symbolizes. So was and is Obio lbiono theHome of the Okukus. It is the first among equals.Their occupation is farming, fishing, tapping andweaving.

e) The System of Government In Obio Ibiono

8 Umoren U. E. , 1976, His Eminence Dominic Cardinal Ekandem 1917-1976 Aba-Nigeria: Cynako International Press Ltd., p. 14

30

Obio lbiono’s system of government is like that oflbiono lbom and is also similar to that of lbionoas a whole. Every village is a microcosm of thewhole lbibio land although autonomous in its ownright. Their governmental system combinesgerontocracy and democracy. The kinship rotatesfrom one family to the other among the oldestmembers. It is in Obio lbono holds the primacy ofposition as the Locus of Coronation in Ibiono Ibom.There are other grades of chiefs – Obong that operate in conjunction with Okuku. They are:Obong Obio or ldung - The chief that rules aparticular village. In Obio lbiono the Okuku usedto combine the two offices in past.Obong Ekpuk - The chief that is in charge ofkindred. The power of such chiefs depends on thenumber of kindred.Obong ldiong – The overall soothsayer or adviser.The diviners are consulted when there is need.They like the Obong Ekpo function more in atraditionally cultic context. They may or may notbelong to the Village Council.Obong Mkparawa – The Youth Leader.

Obong Ekpo – The Masquerade Chief that functionsduring the season of Ekpo.Obong Mbre – The chief in charge of any form oforganized recreation or entertainment or simplyput, the Entertainment Executive or RecreationalLeader. He consults with Obong Obio and hisadvisers to see that things move on well and thepeople are well recreated and relaxed. Sometimesno specific person is appointed for the office. Onthe whole, the responsibility lies on Obong Mbre

31

who acts as the liaison officer. These and otherwhose functions are vital are co-opted into thevillage council. A wise man, an orator, a man ofvalour, preferably a warrior, one who can persuadein difficult situations, people with a great wealthof experience and some skilful personalities arealso brought in for the smooth running of theplace.9

Obong Obio and his council are the ones to see thatpeace is maintained in the village, law and order,protection of the people from neighbouring attacks,sanitation’s properly taken care of, disputessettled and necessary things done for theimprovement of the community are carried out.Inter village relationship is handled by the rulingcouncil headed by Obong Obio. If Obong Obio ishonest and just, his reign will be upheld andesteemed greatly, if not, it will sufferrepudiation, neglect and coldness. The generationof funds will be greatly hampered and the internalrunning of the village will not be smooth and therewill be a lot of resentment and anger. When ObongObio acts in the capacity of a father, the fatherlylove will radiate and the dwelling will be theabode of safety and refuge for all.

Obong Obio with his council are the ones to favourthe establishment of new projects or to rejectthem. If they are foresighted, they will favourmany profitable projects or discard them if they donot see the need or sometimes if they will not9 Cf. UDO Edet Akpan, 1983, Who Are The Ibibio?, pp. 120-123 for further information.

32

favour the village. Sometimes in the pastveritable projects were rejected owing to lack ofknowledge. In places that land is greatly valued,profitable projects could be rejected in favour ofland as it has happened in many villages. Thosewho see the need immediately rush to grab it. Landdonated for the erection of churches are sanctionedby such a body as well as markets, parks, schools,hospitals, etc. Without their permission, even ifa parcel of land is given, it cannot use. Withtheir approval, the use becomes automatic and free.They can agree to admit or to expel a religiousbody from the village depending on the performanceof the religious body concerned.

In terms of security, they can organize a‘Vigilante Group’ to ward off ‘maggots’ in the formof robbers that can disturb the peace of thecommunity. They are the ones who back the actionsof the Local Enforcement Agency in the setting.They regulate the market days in case somemisunderstanding arises. As regards the marketdays regulation, the support of all the males inthe community is needed. Obong Obio and hiscouncil can act in some situations independently ofthe generality of the village but there are alsosome instances as in the case above in which theObong, the council and the entire has to meet todecide the best course of action. They may have todepend on their palm produce sales or levies ortaxation’s or loans in order to carry out thevillage community projects.

33

When there is need to open a new road or to expandthe boundaries of the communities, communal labouris organized. Such responsibility is usuallyhandled by Obong and his council. They do not needto consult before making the decision. They needto inform others and disseminate informationregarding the work to be accomplished throughvillage or town crier who goes round alerting thepeople the people. Once it is for the good of thecommunity and the people are one with them, thework will be willingly done. Any important foreignvisitor to the place, if he are going to spend morethan a day or not has to pay a courtesy call to theObong Obio and his council as a form of respect.In this way, the visitor will not be harassed byanyone. This accounts for the visits of CourtClerks, District Officers – DOS and Clergy visitingObong Ekandem. The warm reception given to thevisitor and expressions of love to him will surelyhelp the visitor to feel at home and dwell in thecommunity tranquilly. In some occasions, dependingon who visits the lace, the Obong and his councildecides to confer a chieftaincy title on the personvisiting as a sign of love acceptance andappreciation. It is never conferred on all.

The society is patrilineally organized. Women donot have much say. This was with a presumptionthat the woman’s place was in the kitchen. She wasonly to be seen and not heard. That picture haslong changed in various lbiobio communities eventhough in various traditional institutions, womendo not enjoy some privileges as men do.

34

f) Religion, Traditional Institutions And Feasts

Like all the lbiobios, Obio Obiono worships thesupreme God called ABASI IBOM. He is known to beAll Present, Omnipotent and Omniscient. There areno shrines or priests or priestesses dedicated tohim. He is prayed to. His welling is not onearth. He is transcendent. He lives in the skybut hears those who call upon him. He is theCreator expressed in some contexts as ABASIOBOTEYEN. THE God who creates or God the Creatorof children. Literally it means God makes ormoulds a child. Before any prayer is offered, Abasi lbom isinvoked. Even who libation is to be poured. He isequally invoked. The typical traditional lbibioprayer goes thus:ABASI ENYONG, ABASI ISONG - God ofHeaven and EarthANDINYIE ODUDU NKAN - Hewho has the greatest power or the AllpowerfulANDINO NKPO INAM -He who can do thingsEMA UKOT FIEN ESIN KE OUT - Whenyou are invitedNKPO OFON AMA- All goes well Immediately after the invocation of Abasi theparents if dead together with the ancestors areinvited to participate.ETE MMI, EKE MMI IDI IDIWANA - My fatherand my mother come and share (if they were dead)

35

MME NTI IKAN IDEN YE IBAN IDI DO - Good men andwomen (ancestors) who departed come alongINNO UKPEME, NSONIDEM, UFORO - Give meprotection, health, prosperityMFONISO YE INYIE- Good luck and wealthEKE OWO OBO NKPO AMFON MIEN - He who seeks mygoodYAK NKPO OFON ENYE -Let something good come to himEKE OBO NKPO ANDIOK MIEN - He whowishes me evilYAK NKPO ODIOK ENYE -Let evil (something) come to himIDIOK NKPO AKA NSAN NSAN - May evilstay afar offIDIOK NKPO K’ISO AMI KEDEM - Whensomething bad is at the front let me be behind.ABIBA K’EDEM AMI K’ISO -When it is behind le me be in front There are many other forms of prayer thatexpress the people’s belief and world view. Thereare other deities that are given recognition orrevered and places of worship or where they couldbe sacrificed to are constructed. In lbiono theclan’s major deity is Anantia but the shrine is inObio lbiono which is called Akwa Obio lbiono in thesquare where the Okuku Palace is located10.Frequently Obong Ekandem the father of the futureCardinal sacrificed to this deity. Among the minordeities are Abasi Obot Eyen and Abasi Obot Udia –the nature god who creates children and makes yams.

10 ETTANG, D. A. U., 1983, Ibiono Ibom (A Synthesis of Ibionology, p.15.

36

Abasi Obot is generally sacrificed to in the forestwhere there is a special pot. The pot is onlytouched during the time of sacrifice. As regardsacrifice offered to Abasi Obot Udia it is carredout before the clearing of the part of the farmland to be cultivated preferably at the boundary.

The sacrifice is offered to appease Obot and tosecure good harvest. Obot is one of the namesborne in lbiobioland and any child born throughsacrifice to Abasi Obot Eyen automatically bearsthat name to indicate gratefulness or gift fromObot. It could also be as a result of venerationor devotion to such a deity. The name ‘Obot’became a common one with time, later people beganbearing such a name without being associated withAbasi Obot Eyin or sometimes form the family of theperson called Obot previously or one bearing thename of ‘the name sake’, the name comes to stay.

Another minor deity given recognition is NDEMconsidered as spirit. There are many types of Ndemlike Ekpeyong, Ekandem, Afianwan etc, in variousplaces. They can have their dwellings on land,river, sea, ocean, or on a hill, mountain or atree. They are sacrificed to. When they arepetitioned and they become capricious, they arerejected, if what is petitioned is granted, theyare given allegiance. Ekpeyong is a common name in lbiobo as well asEkandem or Ekanem having an association with thesespirits. For example, Ekandem mean (Eka – mother –ndem – spirit) the mother of spirits or the big or

37

great spirit. Since the name is used for man andwoman, it is very probably that the latter meaningthe great spirit or deity is the basic meaning ofthe name. If a person dedicated to Ndem as apriest or priestess has a child or somebody set tobe possessed by any of such spirits term AWA NDEMor OMUM NDEM - the person that sacrifices to Ndemand has an altar or shrine for Ndem, the child bornto him during that period would likely be namedEkandem or the anglicized form Ekanem. OKOPONONdem is the one who adores or worships Ndem – thegreat water spirit or deity. What applies toEkandem or Ekanem.

As can be seen from the foregoing, these minordeities have their temple or abode where they couldbe consulted or sacrificed to but Abasi lbom – thegreat, supreme, almighty God has no particulardwelling place or altar or place of sacrifice. Heis everywhere. He owns the whole earth and thesky. If one were to dare to sacrifice to him, anyplace would be suitable, since land as such isregarded as sacred and is an altar. These deitiesare only emissaries to Abasi lbom. They can neverbe compared with Abasi lbom who is in a differentclass apart.

Apart from the minor deities, there is anotherclass – THE ANCESTORS – MME IKAN or MME MBUKPO, MMEEKPO indicating the spirits of the ancestors -great grandfathers, grandfathers or even fathersthat are long dead especially those who lied goodlives (Patriarchs) or the female (Matriarchs).They are given reverence and they can be sacrifice

38

to and appeased or invoked for protection and care.They are regarded as part of the family set up.They are the living dead. They young Tom wasinducted into these by the loving andconscientious. They live vicariously in theirfamilies and offspring and successors. They cannotbe ignored in any event. That is within thetraditional setting, they are being invoked,libations are poured for them, their intercessionis sought, their dwelling place after the physicalworld is secured in the from of a tombstone or alittle building to give them something to use inthe spirit world. In other words, life after deathis a continuation of the life on earth. That accounts for the burial of some slaves alivein the past with some important personalities asrecounted in Bishop Shanahan’s second burial. Ifthe person was initiated into the Ekong Society –the group reserved for the warriors or those thatout the heads of slave as in a way or the skull ofa human being, symbolizing a real human being, ifthe family is wealthy enough, NKUKU or IYOHO agorgeously built pyramidal construction with manyelegantly clothes of all kinds, household items,war equipment, farming implements, heads of cows,good chickens, the shells of tortoise, snails andothers would be left there s a means of dwellingplace to the personality concerned. Suchceremonies can be costly and can only be achievedby the very rich. Sumptuous feasting for theliving and the dead takes place. The heads ofthe various animals, birds and fish consumed duringthe ceremonies, as well as the bottle of drinks, or

39

the chords used have to be deposited there. Nkukuis always constructed in the process of U WOONG-OWO– cutting a physical relationship and giving a hometo the deceased for the personality’s use. Ofcourse, libation is poured to the deceasedgenerously. Nwono is small with a few mats and sticks in a formof hut terribly low and a cock or feathers of acock offered and blood sprinkled there. Thewarriors have ABASI EKONG – the god of war. Alittle rectangular construction made of palm fronds– EYEI or EKPIN beautifully woven in a traditionalmanner with ITUMO which are easily propagated andcan survive for years together with dry bamboos andtie-tie – NYANG. Inside the Abasi Ekong house, alittle clay pot – USANIDEM with OKPOHO, UFON andNWEWEP are put. At the end of the construction, asmall feasting is carried out. Obong Ekandem couldnot be left out in such a situation. Ekong is a traditional institution and carriesalong with its rights and privileges. One of theprivileges enjoyed be members was to share in thespecial portion of palm fruits called OWOK EKONGreserved for initiates. Each member had to enjoythat benefit rotationally. To have a share in OwokEkong was a type of long term investment to helpdefray the expenses incurred during the ceremonies.The initiates have the right to initiate all theirmale children that is why the Okuku fell out withthe pastor during the process. To immortalize thefact of being a member of Ekong society a son bornat that time is called Ekong or NWA Ekong. For a

40

female the name given would be NWA-Ekong.Similarly any child born during the period of warwould be called USEN EKONG or ISUA EKONG. TheEkong initiates have the regalia of a helmetwhether of iron or plastic or from special fiber,red long sleeves shirt with pockets and the pocketcovers on both sides, each pocket has a buttonattached, two cross bars of white and yellowclothes across the chest, an iron gong with sharpedges, long sharp base that could be used infighting or fixing the instrument into the groundwith an open end for water, something to use instriking the gong and a very mighty iron cloth aswell as shoes or boots.

If an initiate dies, fresh palm fronds would bebeautifully woven and used for burial instead of acoffin. May be that is to indicate the emergencysituation in war front. Since Obong Ekandem died asObong Paul Ekandem he could not be buried that way.Following the tradition the deceased could beseated with all the regalia with a goat under hisfeet, one of the roof and a cock attached to theright hand as well as a bell. Whenever the cockflaps its wings the iron gong on the left would bestruck by the material fixed to the right hand ofthe dead person. Both the two goats that arestrangled and for their rituals and the cock belongto the initiates. As Ekong member is always buriedvery late in the evening or in the night as ithappens when a fallen warrior is brought in thenight for burial

41

Sometimes instead of using the beautifully wovenfresh palm fronds- ODONG for burial every thornyshrub could be bound together and used to bury theperson. Such burial indicates that the person diesviolently – MKPA AFAI. The burial with thorns isalso used for those who commit suicide. IDIONG isone the traditional institutions found in Obiolbiono. It simply means divination. The personthat practices divination is termed ABIA IDIONG orABIA MFA while many of are called Mbia Idiong orMbia Mfa. They use an instrument called NDOMO. Itis translated literally in the form of a question‘should l measure or weigh?’ It is the divine’sdeterming apparatus to ascertain the truth orfalsity of the case. Idiong functions more in acontroversial, uncertain situation and inderterming the cause of a problem as well asdeterming the future of a case.Abia ldiong is one believed to be divinely inspired– a type of divine doctor who can ascertain ordetermine or unravel what is obscure. They play avery important role in a traditional society sincethey can foretell the future whether true or false,determine the cause of death or disease which maylead to sacrifice in order to appease the situationor avert harm. Ndomo is similar to the URIM andTHUMIM of the Hebrew prophets of the Old Testament.Idiong is for both males and females they gothrough the process of entering Mbang Idiong a typeof fattening or separation in a little hut builtand set apart for the person. It is a period ofseclusion from the public. The person to beinitiated stays in the seclusion for at least threeto six months before emerging into the public after

42

initiation. The person’s body would be decoratedwith oil prepared from Adan Umem – a rhizome whichwhen crushed and rubbed on the body gives a yellowcolour owing to its nature. Special food would beprescribed and has to be provided. The person inMbang ldiong is never to be left alone in thatseclusion. A little child has to be there with theperson as in the case of Mboho or Nkuho fattening.For the person to go out and ease himself he has tobe preceded by the attendant who makes some noiseto make sure no one is around and to ward off evilspirits. At the end of the seclusion there is aninitiation proper in which the person to beinitiated lies down for prayers and invocation ofthe various ldiong ancestors – during which theperson undergoes what is called Una Okpo ldiong –laying down for especially ceremony. It is very pervilous moments for one can easily pasaway totally as claimed that the person becomesunconscious till after that moment. When theperson rises from the spot it is a confirmationthat the person has the divine mandate to arbitratein the society in terms of judgment, dispute andthe like through divination. The main instrumentused is EKPUT IDIONG – a wooden instrument withopenings at both ends and a portion for handlingit. Other things associated with divination areNKANG – charcoal, NDOM – white clay – chalk used toindicate favourable judgment. NSEI or UFON –somewhat reddish or brown yellowish chalk used onthe head of the person to indicate blessing andfavours from the gods.

43

Inam is another traditional institution inlbibioland. Literally lnam means must we do it? orcan we as a body do it? or as a command addressedto the second person plural ‘you, do it’. It is apriestly office which demands great wealth in orderto be initiated. Generally those initiated areelderly- old people chosen by divine signs whichhave to be deciphered through divination. It islike ldiong in the sense that when series ofmisfortunes befall a person the person goes to adiviner to find out what the situation is and toavert it. it appears the distinguishing markbetween ldiong and lnam in terms of misfortunes ordisaster accompanying the person is the old age onterms of lnam after ascertaining from Abia ldiongwhat is to be done. It is believed that the exactsituation would be divined by ldiong. It is thisconviction that gives credence to the trade.

Inam person is one who has been initiated into manyinstitutions and societies of the lands and isliving a good like both in secret and in public.He is without blemish in the eyes of the peoplethat is why people go to him for prayer and foradvice. The office of lnam is regarded as divinecall through which the misfortune of a person canbe turned into abundance. The prerequisitecondition of election is moral dexterity of theperson not like the unconditional love of Yawehwhich formed the foundation of Israel’s choice as apeople. Inam forms the highest priestly office inlbibio. Inam priests are revered and do not movefrom place to place. They are secluded but theycan be visited. They differ from Omum ldiong whose

44

seclusion does not or permit visits. Since they donot move around or work they can eventually becomepoor after having consumed most of the wealth inthe process of initiation. Consequently they canbe dissatisfied especially with their seclusion andpenury. They do not own plots of palms like thosein Ekong and Ekpe group. The initiation process of lnam is very exacting andcostly especially as it lasts for several years.In some places the duration is regarded as sevenyears in others fourty-nine that is seven intoseven places. After the period of fattening theouting which entails going to the market is part ofwhat takes place. A sumptuous as well as anexpensive celebration will also take place. Theperson involved will go to one of their popular andgreatly attended markets riding on a donkey orCarmel as the case may be. USNAGA KE ENYONG ENANG– Going on the back of the Carmel or donkey is oneof the major features of outing. If it can beafforded, it can be rented just for that occasion.There will be twenty one gun salutes. The gunsalute can be distributed even before leaving thecompound, seven at the market to alert the peopleof his presence, seven at the house after comingback. Those who can not afford the twenty onesalutes can manage with seven. Likewise if adonkey or carmel can not be afforded or hired, theperson could be carries on the neck by strong andable young-men. The whole exercise has to begreatly published. Surely a cow will be slaughtered for entertainmentas part of the ritual initiation. Abundance of

45

everything will be experienced, for example strongdrinks, palm wine – Ukot, goats, chickens, yams inshort everything has to be in multiples of havencommensurate to the number of years of initiation.Gifts are also given in return. Even is wives haveto be up to seven. As part of the initiation riteone of the wives has to be a haunch back – EKUNG.Whether that one procreates or not, it does notmatter, what matter is the marriage. This givesrise to the saying: OKUK INAM ODO NKPO, TUTU ODOEKUNG – meaning ‘The lnam person marries so much tothe extent that he marries even the haunch back aswell’. Ekung is one of the most expensive wives tomarry. For Obong lnam to marry Ekung is a sign ofwealth. In the process a new house separate fromthe former one he was living will be built and NWANIMA – the beloved wife and the Ekung have to be theonly ones to live in the new house with him. Thebuilding has to be within the same plot. The twowomen will be the ones to minister to him. Thefood is to be served by Ekung and water for hisbath as well. In a way Ekung is the one closest tohim. One day in a week is set aside for not going to thefarm – USEN UBET NWANG – a day that is a taboo togo to the farm that is ATA ETAHA. On that day palmwine is not sold. It is shared freely by all thetitled men and sometime by all the men. The day isalso called USEN IBET – the day of prohibition. Onthis day women are forbidden to drink Ukot – palmwine or pammy. The women can go to the stream butnot to the farm. To reinforce the tradition astory of how a woman went to the farm and saw a

46

very mighty python symbolizing INWANG at theentrance and boundary of her farm scared a lot ofwomen and made them to stay back. Men can go tothe farm with a boy and get vegetables and firewoodbut not to work. It is a day of rest. It was thisides of rest that caused ATA ETAHA to be associatedwith Oku lnam as a day dedicated to Abasi lbom (cfUdo A. E. p.265).

Every male and female young and old is entitled tothis rest. Women used such a day for cleaningtheir houses and for beautifying surrounding.Obong Ekandem and his family must have enjoyed thisright as well. The day was originally dedicated toAbasi lnyang – the god of the farm. For Abasi lbomthere is no temple or altar or land dedicated tohim. He is everywhere. If Oku lnam is the highestpriestly office as held he could be associated withAbasi lbom as his priest. On the other hand if hewere to be directly chosen as the priest of theMost High God he could have been called OKO-ABASIIBOM not OKU INAM. He is affiliated only byprocess of ASSOCIATION. It appears this is more ofa projection than a derivation. Oku lnam isforbidden to eat new yams – obufa Udia until theceremony of NSUK UDIA – terming the new yam iscarried out. By virtue of his age he dresses as anelder. There is no special symbol attached to theoffice. Ekpe is among the powerful traditionalinstitutions as well. It is very prevalent in someareas but almost absent in certain places. Thereare many types of Ekpe for example OBON, NYAMKPE,

47

NKANDA, NKPRIEKPE. Each of these has its own‘modus operandi’. Ekpe seems to be more of a cultthat just a society. Its membership is strictlycontrolled. One who is wealthy and trusted couldbe initiated into all the sub groups of Ekpe. Itconstitutes a type of traditional police force likeEkpo in order to maintain peace and order in thesociety as well as discipline. Any initiate has to spend enormously to entertainall the existing members coupled with a standard(toll fee) stipend which has to be distributedequally. The initiate of NKANDA has to bedecorated with white clay chalk – NDOM as well asNTANG NKANADA – the feather of a peacock toindicate its beauty and the person has to beat aspecial drum dedicated for such occasions and forthe use of the members. A fully initiated personcalled ABAN EKPE. At the time Tom and his brotherswere initiated, it is not likely that they weremature enough to exercise their full rights. It islikely they were still minors. In all the other ones the initiation includes UDOKITIAT EKPE – climbing the stone of Epe – meaninglion in accordance with full initiation rites. Asthe name Ekpe implies the members of the group canact like a lion or leopard taking animals away asprey especially when the owner of the animal is adefaulter. If somebody is to be ostracized Ekpe asan instrument is used to confiscate the person’sproperty and that is called MBUME EKE – Ekpestruggling to get something as in the case ofsomebody throwing something for a crowd to struggle

48

for. A father who is very wealthy can initiate allhis children at the same time with himself. Thechildren will not suffer any embracement but willenjoy all the rights and privileges. A minor willhave to wait until maturity before assumingresponsibility and undertaking the events of thecult. The initiates have enticements and plots of palmfruits OWOK EKPE – owned in a rotatary from amongthe members. The aim is to help defray the cost ofexpenses. It could be too that since the tendencyto struggle for was the origin of such plots wasthrough a enjoyed the same privilege as well and reOWOK EKONG. Anywhere a fully initiated person goesand meets members of the fraternity as theysometimes know themselves, they regard themselvesas brothers linked up through the initiationprovided the person passes the test of Nsibidi.Nsibidi will act as the secret signs used by thosein AMORC or OGBONI or any other secret society toindicate their presence either through shaking ofhands in the special way or through signs to gainentry is forbidden to all others. In the case ofEkpe cult, the Nsibidi – the secret sign could beused to trap the uninitiated and may be members tohave been initiated but have not learned the secretsigns very well. The process of giving the secretsign is couched USIN NSIBIDI – putting Nsibidiliterally and the responds is USIONGO NSIBIDI –removing the sign, in other words it has a type ofentry and exit, stimulus and response or questionsand answers. On the whole Ekpe is used to forceand enforce discipline where it is operative.

49

When an initiate of Ekpe member dies various typesof Ekpe society that he joined will be displayed.The initiates will make their demand concerningentertainment. If the specified things to be givento them are not correctly given Ekpe will captureeither goat or cock and go away. The animal orbird killed does not necessarily need to belong tothe household of the deceased. Whoever owns theanimal will later go to demand for hisrecompensation from the family of the deceased.Once all the demands are satisfied the sound ofEkpe will be heard if the initiate were to havebeen part of Obon group. A bunch of leaves calledITUMO will be hung on the lintel ofthe house as an indication. ITUMO leaves on thedoor are a common sign used for all the Ekpeinitiates. EKOONG is one of the traditional institutions thatis almost on the same part with Ekpe justdiscussed. It is a very dangerous and exclusivegroup that does not tolerate any infiltration. Itis also one of the secret cults. It is similar toEkpe cult. It has no secret signs like Ekpe but itis much more dangerous than Ekpe. It could becompared to the freemasonry or any of the occulticgroup. Most of the things about Ekoong are carriedout in the forest. The initiation rite s well asthe reception takes place in the special square inthe village. On the day of the outing nouninitiated or women is allowed to come neither arethey to pass through the square in which theirgathering takes place. Any uninitiated who

50

attempts getting out or even traveling that daywill be seriously maltreated and later be killed bydecapitation. A story was told of a majorseminarian who landed at the square with hisscoutane and was instantly tortured andslaughtered. They go on sailing like those in theSea Dog’s group. The Ekoong members can use axes,matches, bows and arrows to accomplish their workwhile sailing. It is believed that the person carrying or wearingthe mask of Ekoong masquerade has to be termedproperly through preter natural means and he has todrink dry gin and other intoxicants heavily whileon patrol so as not to fear any uninitiated who maycome his way. It is strictly a male dominatedgroup. No woman of any age is ever admitted intothe group. Their attire is different from that ofEkpe and Ekpo. Ekpe and Ekpo make use of raffiaalthough differently structured and decorated butEkoong makes use of dry banana or plantain leavesto indicate nearness to nature and hostile spirit.Ekoong is almost like NKPOPORO practiced in Calabararea and as Ayara practiced in many other parts oflbibio. When Ekoong is being displayed in the night whichseems to be their day no person is expected to openthe door or window to peep at it. If that is doneand the person is victim or torture the oneconcerned; for it, only killing is the end product.There are on half measures. They keep theirmembership secret. Only the initiates knowthemselves. They avoid open membership. Only those

51

who have the propensity to such a group are theones admitted or invited to join. The character ofthe person reveals a lot. If one is seen as aweakling such a person is not given a chance.Through their membership they can advance their owncourse and try to impliment publicly what they haveagreed upon secretly. It can operate revengefullyor judicially or penalty. Ekoong operates freelyin lbiono. It is likely that in the days of ObongEkandem such a thing took place as well. Ekpo is included among the powerful institutionsoperatives in the community. It is as dangerous asEkoong and as Ekpe in its outlook andmanifestation. Ekpo as one of the means ofmaintaining law and order was very strict in thepre-colonial days and after. Even though itscruelty is some how subdued it still has manydangerous displays which can wound, maim or tortureor beat a person or even shoot with arrow or cutwith a matchet or sometimes shoot with a gun. Theinstitution into Ekpo group is extended to thosewho can keep secrets and fathers can initiate allhis male children. They young men qualified todance are taught the special Ekpo dance accordingto the rhythm to jump and to demonstrate. Theyalso learn during the process how to cladthemselves in Ekpo attire. Ekpo is mirrored on the spirit or spirits of a deadancestor or ancestors. The word Ekpo means verysimply ‘spirit’. When a suffix is attached forexample Ekpo Mkpa – it means the spirit of the deadin other words ghost. To call somebody Ekpo Mkpa

52

means calling the person a ghost in other words theperson is just nothing or that a ghost is betterthan the person. Ekpo as a spirit of the dead is supposed to comefrom the world beyond. It is other worldly and notthis worldly through initiated in the real world.Consequent to such a conception Ekpo masquerade ismade to appear very frightful, terrifying and darkor very beautifully depending on the type of Ekpodisplayed. One of the original concepts of Ekpo was the oneassociated with a dead brother or relation. Ifsome food items missed in the house and could notbe accounted for immediately it meant that the Ekpoof the brother or relation had taken it to satisfya need. It was simply called Ekpo Eyin Eka – theEkpo or spirit of a brother. There was to be noquarrel about that since a hungry brother orrelation had to be fed and catered for. The system was device to take care of the extendedfamily system and neighbours to make sure they arenor hungry. It was a form of social servicetowards the indigent. The aim was to evitate thepoor starving to death. With the conception that Ekpo as the spirit of thedead ancestor it becomes evident that the orders ofEkpo had to be strictly observed. Using theauthority of the dead ancestor’s spirit the idea ofusing Ekpo as a form of police ensued. Ekpodeveloped into the strictest police force one can

53

ever think of without mercy or sympathy, withoutlistening to pleas and without any alternativeother than what they have stipulated which often isdeath by decapitation. With such a stringentpenalty involving capital punishment, people fearedto be defaulters. Even cases of husbands handingover their wives or fathers handing over theirdaughters to Ekpo for decapitation were reported inmany circumstances in the past. It seems that astime went on people started complaining about therules of Ekpo especially the killing of aspect. Where Ekpo play was very tough the rules and theimplementation of the rulers were equally as tough.Where the operation of Ekpo was not very effectivepeople felt a little bit of freedom. All thepenalties incurred from wronging Ekpo are not ofthe same – degree. Some of the penalties of Ekpo entailed some fine.It appears the fine started coming in when therules of Ekpo were somehow relaxed. Some peoplewere fined seven goats generally the female goats,thirty five yams called ISO UDIA ITIABA. The yamsgo in multiples of five into seven places making upthirty five yams. Everything demanded has to be inmultiples of seven. Seven pots of palm wine, sevenjars of dry gin, even branches of plantain and someother items that are needed for the entertainmentof the beneficiaries. Depending on the gravity of the offence in somecases only seven goats will be demanded. Thereduction of the punishment gave birth to giving

54

even one goat as a fine. Failure to comply mayincur the removal of doors of the person’s house asthe landlords do in the big cities when they wantto eject tenants who owe for a long time from theirhouses. Apart from removing the doors sometimesEkpo defaulters do experience the destruction oftheir roofs. In this way the person is forcefullyejected out. Sometimes the measure taken could bethat of Ostracisation. The person can decide afterbeing ejected out of the house to seek refuge inanother place other than the village there. If thedefaulter wants to escape death when capitalpunishment is in vogue within the Ekpo kingdom onemay decide to have an asylum in a far away placeand never to return to the same village as in thecase of the author of Satanic Verses’ and theAyetolalah who passed a death sentence on him inhis absence. It is believed that Umiana Ekpo – the bloodmasquerade can not go out to perform and come inwithout wounding somebody of course a stranger oran uninitiated and getting the person’s blood withsome container the Umiana Ekpo is having. It isbelieved by the members that if no blood is pouredthe person that put on the masquerade will die orsome misfortunes will come to that person. In away it is a cult operated in fear small membersjoin such a group arising from such demand. If noother person is wounded and the blood taken theperson that puts on the masquerade has to cuthimself and shade some blood before putting of themask. On Ayara’s day no person except theinitiates are allowed to move out. A special

55

concession is made for pupils and those insecondary school in some places while Nurses andother workers are exposed to serious dangerous insome places. Other forms of Ekpo many display and entertain bydancing. Among the groups that entertain are OKPOKODORO OKOM – the lizard that is on the roof afterthe display a goat has to be slaughtered calledUBIO EBOT, EBE UBOIKPA - the husbands of thedamsels, UBOIKPA EKPO – the damsels of Ekpo areamong the entertaining group UBOIKPA EKPO will puton (costume) regalia that resemble the dressing ofwomen with ear rings, bangles, bracelets, thecurrent style of shoes and may be dresses but allis performed by men. INUEN EKPO – Ekpo that islike a bird because of long legs and jumpingprecedes Eka Ekpo. Above all there is Eka Ekpo –the mother of Eka Ekpo which appears only once in ayear. Before the season finally terminates there have tobe sacrifices of goats and cocks to appease thegods and inform the ancestors and implore theirintercession before terminating the celebration.Sacrifices are not as elaborate as the ones on thelast day of the season are offered at the beginningto ask for permission to be engaged in the play –life of the spirits. In every home a special dishis prepared. USUNG IKPONG and AFIA EFERE – cocoyamfoofoo and white source prepared with specialingredients are enjoyed on such day. Theuninitiates and women as well as children arepermitted to watch Ekpo display that last day.

56

MBRE EKPO, MBRE AFAI – the Ekpo play [is that ofviolence], violent play. Many enthusiates of Ekpodo travel long distances to go and watch orparticipate in Ekpo society display. It seems thatthe fun lies in the running, dancing and watchingthe Ekpo and all that goes on during the festivity.In some sense the whole display could be termedEkpo carnival EKANG and ATAT are among the culturalorganizations that operate in Obio lbiono. As faras the traditional cults and societies areconcerned membrespeteership was seen as a sign ofmanliness that is why uninitiates were regarded aswomen. Obong Ekandem wanted all his male childrenas well as his entire family to be respected hencehe initiated all of them including from the futureCardinal. Among the feasts are USORO NSUK UDIA – the feast ofterming the new yam or simply the celebration ofthe new yam festival in which prayers, libationsand some small sacrifices are offered to Abasi Obot– the God the creator and the lkan – ancestorsbefore the food is eaten. The titled men andvarious traditional priests like the Oku lnam(lnam-priest) can not eat any new yams until theritual of Usuk Udia is performed. Even thoughfeast is significant it is not as elaborate ascould be found in many other parts of the country. It is around this time of celebrate as well. Thespecial computation of the yearly cycle situatesUsoro Obufa Udia and Abasi Ekong during the periodcalled ANYANG. When it is said Ayang ODORO it

57

means that the season for celebrating the feasts itripe. It is a proclamation which comes up onlyonce in a year. As a traditional Chief ObongEkandem and his family shared in all these likewiseTom who later became Cardinal. USORO NDOK – is the feast which comes up at the endof the year. It is the feast that marks the end ofthe old year and the announcement of the new year.Sometimes it is marked by fire works preparedlocally. The arrow will be lit while shooting asit moves its lights up its path and will present avery beautiful and fascinating scene. USORO OBUFAISUA is the one which celebrates the new year withdances, songs and music. USORO OBOBOM AKPAN NYOHO is the one which initiatesthe Ekpo season and the commencement of Ekpodisplay. g) Recreational Facilities

Obio lbiono has many ways of recreating herself.One of the commonest ways is through story telling– NKE even though it is not carried out on thevillage level but in families. This could be doneat the day time or during the night. The storytelling exercise is most interesting during themoonlight night where children gather round theelders and listen to heroic stories, folk tales andfables with all their moral implications. Storytelling period thus provides a moment forinstitutions.

58

The popular place for common recreation is thevillage square – ANWA OBIO. Anwa Obio is differentfrom Anwa Ekpo where Ekpo masquerade display iscarried out. Anwa can be in a hidden places sothat the secret of Ekpo discussed there ay not beoverheard by none members. Wrestling is part ofthat recreation, OYO: a type of game played likeBadminton, various typesof dances and songs withdrums and clapping of hands with many other formsthat were not very popular .

59