Introduction
Every society or tribe has its ways of life, which nature has endowed it with. These include customs and other attributes it has evolved on its own and those that are borrowed from other tribes by way of interaction. The way of life is then passed to the younger generations and those yet unborn and may constitute its heritage.
The Efiks of Old Calabar had their social, economic, religious, and political systems as well as customs before the advent of Europeans.
The subsequent white domination marked an important era in the traditional history of the Efiks in terms of customary and social reforms. To the whites, and in particular the missionaries, some of the practices were unacceptable. They therefore launched campaigns against certain practices which eventually led to their abandonment or abrogation.
The religious practice was denounced, as the missionaries considered sacrifices and pouring of libation as satanic and fetish. However, authorities in the Efik tradition opine that the religious beliefs of Christian missionaries were similar to those of the Efiks. Like the Christians, the Efik people believed in God Almighty (Abasi Ibom) as the supreme God. The difference only existed in their approach to the worship of God. The sacrifices and libations only served the functions of prayer as in Christianity, while the deities (Ndem) acted as intermediaries between the people and God.
The accusation of witchcraft was not a welcomed phenomenon and was viewed with great concern, hence the trial by ordeal. Anybody who was accused of being a witch or wizard underwent a trial by (Esere bean) ordeal (administration of poisonous substance).
The birth of twins was regarded as a curse from God, which would be followed by death. Therefore, twins and their mothers were either killed or banished.
Substitutional punishment was practiced in Old Calabar. A man would commit an offence and some other person may be punished in place of the offender.
When important people died, it was customary for slaves, domestic servants, or, in some cases, wives to be killed for them. In all the above cases, the missionaries led successful campaigns against the practices and they were abandoned.
A system of welcoming a slave into his master’s home by way of baptism (Uduok Mmong) was found with the Efiks. To be so admitted, water was poured on the roof of his master’s house and he was made to stand in such a way that a considerable quantity would drop on his body. This was to make the slave a new person.
Among those practices whisked away by the wind of change were the Ndok custom, Mbukpisi, and the Traditional Calendar days. Ndok custom was a biennial custom of purging the town of evil spirits by the use of figures called Nabikim. Mbukpisi or Ikpo involved the seclusion of women for seven years or more after the death of their husbands. This custom has however not been wiped out but the duration of seclusion was reduced to two or three weeks.
Thus, having passed through circumstances and periods of transformation, innovation, and resuscitation, Efiks of modern times have a heritage that consists of so many aspects and covers a very wide sphere of human endeavors. Such heritage extends to certain beliefs held by the people. Efiks believe strongly in reincarnation. Man is said to be composed of the body and soul. At death, the body returns to the earth while the soul returns to the world of the dead (Obio Ekpo) and continues living there. It is this soul that will reincarnate in a new body.
Closely connected with reincarnation is the belief in life after death. There is the belief in the supernatural and this relates to the worship of God Almighty and recognition of ancestors or forefathers, Ekpe and Ndem.
Man is also believed to have destiny. Every person has a role to play and a duty to perform in life. Certain failures or successes are attributed to one’s destiny (Akanga). The ‘planetary’ influence on a child also forms part of the beliefs inherited. Some children fall sick at an early age and would not respond to treatment of any kind unless a rite known as Udia Okpo Nka is performed for them.
Efik people have a mode of dressing as part of their heritage. The women wear Onyonyo sewn in different styles and decorated with assorted beads. Shoes may or not be used depending on the mood of the occasion. Men, on the other hand, use loin-cloth (Usobo) preferably the damask. This goes with a beautiful shirt most preferably white. In addition, are a neckcloth known as Okpomkpom, a beaded cap (Itam Nkwa) or Bidak, and any type of shoes that match. To crown it all, the chiefs use well-carved walking-stick (Esang).
Efik people have inherited a system of traditional treatment based on the use of roots, stems, herbs, and other resources of nature. The traditional healer, in most cases, can diagnose many forms of diseases which have defied Western medical science and advance the relevant panacea. Their traditional birth attained today has attained a high degree of proficiency
Other aspects of Efik heritage include the marriage system, Obongship, chieftaincy, cookery, traditional worship, traditional instructions, proverbs, polygamy, and many more. Efik marriage is very unique because there is no dowry in the real sense and meaning of the word. What would have passed for dowry is simply Mmin Ekom (drinks for compliments), which is five Guineas (N10.50) for the girl’s father while the mother receives three Guineas (N6.30) to compensate for the burning of her face while she has been cooking for the daughter (Ufop-Iso). In addition to the above are different sets of drinks namely Mmin Akam, Nsuan Nsuan Mmin, Mmin Mkparawa, and a trunk box (Ekebe Ndo) with clothes, dresses, and twelve guineas (N25.20) for the bride.
The Obongship of Calabar dates back centuries ago when the Efiks settled in Calabar and its environs. The title then was ‘King’. The Kingship, though based on clans, became outstanding and pronounced during the reign of Great Duke Ephraim IV who died in 1834. Ephraim as Eyamba IV was succeeded by Edem Ekpenyong Offiong Okoho as Eyamba V. Others followed accordingly: Archibong Duke as Archibong I, Ephrain Duke as Archibong II, Adam Archibong Duke as Archibong III (or Eyamba VIII), Orok Edem as Duke Ephraim Eyamba IX, Adam Ephraim Adam, Adam Ephraim Duke, Ededem Archibong V, Edem E. E. Adam II, David James Henshaw V, Essien Ekpe Oku V, Eyo Ephraim Adam III, Otu Expenyong Effa IX, Boco Ene Mkpang Cobham, Nta Elijah Henshaw, and Ekpo Okon Abasi-Otu V. By a 1902 Ordinance, the title ‘Obong’ replaced ‘king’ and by 1964, the right of all Efik Houses, from the seven clans, to ascend the throne was reinforced.
The chieftaincy institution is another important aspect of Efik’s heritage. Men and women of noble character, hardworking, exemplary in leadership, who have put in much to the development of the communities, are honoured. The titles conferred include Adaha, Ada Idaha ke Eburutu, and Etubom (head of a House), while the Obong is the paramount Chief.
Excellent cookery forms an integral part of Efik’s heritage. Efik women and, in some cases, men are reputed for their cooking ability and notable for high-quality cuisine like Edikang Ikong, Afang, Abak, Otong, Afia Efere, Ndek Iyak, Ikon and to crown it all Ekpang Nkukwo, It is commonly bragged that if an Efik woman cooks for a stranger, the latter might never want to go back to his home origin.
Traditional worship has also survived to the present time. Efik Ancestors (Mme Mma ye Mme Ate) are always invited and their blessing, direction, guidance, and protection are strongly solicited during traditional ceremonies and pouring of libation.
Names like Asibong Edem, Effiom Edem, Inameti, Eyo Ema, and others are rarely left out of the roll call of ancestors. The tutelary deities known as Ndem Efik Iboku are also acknowledged in libation and other traditional invocations. They include Esiet Ebom Nsidung or Sunku Monko of Henshaw Town, Anansa Ikotobutong of Obutong, Afia Anwan of Ikoneto, Iboku Anwan of Cobham Town, and Akpa Uyok of Creek Town, among others.
The traditional mode of instruction consists of moonlight stories and folktales (Nke). This is when the elderly and more experienced people impart to children and young persons, different accounts of their history, traditions, moral lessons, and other things of interest. There are moonlight plays (Mbre Offiong), which include Kpanga Kpanga Mboro Mboro, Ekak, Esesat Owo, Erong Oduk Ufok, Ata Nso Iyak, Ebonyo and others. As further means of educating and reminding the people of some ancient values, dramas are often enacted, which include Mutanda Oyom Namondo, Ansa Udo Enang, Asibong Edem, Sidibe, and Ekpenyong Ekpenyong Odusu.
The Efiks have proverbs as part of their heritage. These proverbs constitute an important framework for socialization. Every elderly person must be versed in the use of proverbs as the instrument of imparting advice and moral lessons to children, as well as instructing others in manliness and the value of hard work.
Polygamy is today an accepted practice among the Efiks. In the past, it was regarded as prestigious and determined the social status of men. Marrying many wives provided sufficient labour for farming, trading, and fishing and lessened the volume of work. It also helped in creating extended families. And marrying from other countries or tribes was seen as a good prospect for peace and mutual relationship. With all these advantages Efiks kicked against and strongly resisted attempts to deprive them of this custom.
Generally, Efik’s heritage constitutes a milestone as the object of unity, solidarity, common identity, and common ancestry. In future editions, the issues raised above will be discussed in greater detail. This episode considers societies and masquerades, fattening, naming and house systems, and traditional dances.
TABLE OF CONTENTS
INTRODUCTION
CHAPTER ONE: HOUSE SYSTEM
Origin
The Houses Today
CHAPTER TWO: SOCIETIES AND MASQUERADES
Ekpe
Obon
Ukwa
Nnabo
Anko
Akata
Ekang
Ekombi
Ekpa
Iban Isong
Others
CHAPTER THREE: TRADITIONAL DANCES
Uniqueness
Ayo
Ekomo Iba
Ebuk Idiok
Others
CHAPTER FOUR: NAMING SYSTEM
Nature of Naming
Christian Names
Native Names
Foreign Influence
Genealogical Name
CHAPTER FIVE: FATTENING (NKUKHO)
Misconceptions
Purpose
Nkukho Eyen Owong
Ebua Uman
Nkukho Ukune Ofong or Akwa Anwan.
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