19/05/2022
Current Ekpe titles in Efik of Calabar
1. Iyamba
2. Obong Ebonko
3. Obong Nyamkpe
4. Obong Okuakama
5. Obong Okpoho
6. Obong Nkanda
7. Obong Mkpe
8. Obong Mboko
9. Obong Mboko Mboko
10. Obong Mbakara
11. Isung Ebonko
12. Ise Mongo
13. Isung Nyamkpe
14. Isung Okuakama
15. Isung Okpoho
16. Isung Nkanda
17. Isu Nkanda
18. Murua Nyamkpe
19. Murua Okuakama
20. Murua Okpoho
21. Murua Nkanda
22. Ekundu Okpoho
23. Isu Ekpe
Source: The Efik People by E. U. Aye
Hart Report paragraph 157, page 55.
Mboko Nya-Ekpo is a grade associated only with Asibong Ekondo lodge (Obutong). Nyamkpe is sometimes called Dibo (Grand Ekpe). When there is any grand Ekpe ceremony or salutation or libation is being poured, these historic names are invoked: Esien Ekpe, Eyo Ema, Asibong Ekondo, Nkok Ofuta, Mutaka, and sometimes Okpoho Eyen Eyo Nsa (depending on the family). The head of Ekpe, Iyamba, is technically the keeper of all Ekpe titles. The first recorded Iyamba of Ekpe Efik was Esien Ekpe Oku of Ambo House, Mbarakom, Creek Town.
Please note that not all titles are in all Ekpe lodges (Efe Ekpe), to have all titles the particular Ekpe lodge has to go through the process of getting it.
Ekpe is the Efik government, albeit weakened by today's politics and Christianity. But traditionally this is what governs the Efiks and still holds sway in a lot of matters that affect Efiks. The Obong of Calabar has to be an Obong Ekpe for his role to work flawlessly, most likely Obong Ebonko in a lot of cases, however in some rare cases some Kings have been both Iyamba and Obong at the same time, this has happened only six times. Ekpe still plays an important part in the coronation process of an Efik King and is used to link the old with the present.
Ekpe is open for any Efik child to join, both male and female. However, the female rights are extremely limited. The female initiation process is called "di tuak Nkanda" where the peacock feather is stuck in the female's hair. There is a school of thought that says there's a difference with "di tuak Nkanda" and "di ban Ekpe" in women. Its said what is done during the traditional marriage ceremony of a woman to an initiate is "di tuak Nkanda". Whilst what is done to females outside or inside the "reception" area of an Efe where White and/ or red clay (ndom) is put on their heads with a white round scarf used to hold up the Ntang-nkanda (peacock feather) is actually to "ban Ekpe" for the females. The jury is still out on this. The male initiation process is called "Uban Ekpe". The male are the ones who truly have rights to go through each grade, whereas the female rights is simply ceremonial and to give her the right to watch or be near the physical representation of Ekpe - Idem Ikwo. However to have access to all the different grades, the male must go through all the initiation processes of each grade. No matter your age or societal status, if the oldest male member of your family hasn't been given a grade, one can't be given a grade either. He either has to decline it or get a grade so as to allow the younger (maybe more economically successful ) one get a grade too. In some cases, the younger more prosperous one pays for the older one to get a grade so as to pave the way for him to get his grade.
There are certain titles that are given only to certain families. For example Okpoho is reserved in Efe Ekpe Esit Edik (Adak Uko Ekpe lodge) for direct descendants of King Eyo II as he's regarded as the progenitor of the grade. Ebonko is also directly linked to King Eyo whilst Iyamba is linked to Atakpa (Duke Town). This was the case a century ago. Today, titles can be given to whomever they think is worthy regardless of family ties to the particular grade or not.
Ekpe can be given to strangers. In the olden days it was given to the Supercargoes. It is said that Captain Burrell of the Ship "Haywood" of Liverpool in the nineteenth century held the title of Nyamkpe (Grand Ekpe) and it was of course to his advantage because he used it to recover his debts from the natives. People like Chief Obafemi Awolowo, Alhaji Tafewa Balewa, Dr Michael Okpara, Ivor Miller, Patrick Solomon have all been initiated into Ekpe. But it is said that one must be sponsored, so there must be a guarantor and one who can vouch for your conduct that's already a member for your initiation to be allowed. However, the higher grades of the Fraternity are still reserved for those with Royal Efik blood in their veins. At some point the blue blood issue does arise and the rightful owners take their position.
In recent years, Efe Asabo (The Ndem Lodge) has been used as an Ekpe lodge. There is a school of thought that disagrees with this as both have different but important roles to play in Efik culture (somewhat like an arm of government for example judiciary getting involved in the executive).
There are twelve Ekpe lodges in existence today amongst the Efiks. They are namely:
1. Nsidung (Henshaw Town)
2. Ekorotonko (Cobham Town)
3. Atakpa (Duke Town)
4. Obutong (Old Town / Asibong Ekondo)
5. Adiabo
6. Otung, Creek Town
7. Adak Uko, Creek Town
8. Mbarakom, Creek Town
9. Obomitiat Ikoneto
10. Mbiabo Ikoneto
11. Obomitiat Edere
12. Mbiabo Ikot Offiong
The Ekpe is lion in Efik, however the emblem is a leopard drawing. It is said that the Efiks brought Ekpe to their present location hence there were lions in their past through their sojourns. The Europeans came to Calabar and saw leopards and assumed that we didn't have a past and so Ekpe must be leopard that he saw in the vicinity. It stuck. There is a movement to change the depiction back to lion from leopard.
The physical representation of Ekpe is Idem Ikwo. It is designed to be beautiful and attractive. Ebonko Nkwa Nkwa is a ceremonial idem and decorated beautifully with mirrors and beads. The Ekpe dancing is graceful and captivating. When the Atanha Ekpe (the Ekpe Poet), does his customary poetic expressions and moves the Idem Ikwo to dance it is a very beautiful sight to behold. When there is a relationship between the Atanha Ekpe and the Idem Ikwo, the synergy is obvious - it moves like a woman captivated by her lover and dances to every word and praise showered on it.
The sanctity and mystery of Ekpe must be protected, for by protecting our traditions, we protect our culture and heritage and our identity in the process.Current Ekpe titles in Efik of Calabar
1. Iyamba
2. Obong Ebonko
3. Obong Nyamkpe
4. Obong Okuakama
5. Obong Okpoho
6. Obong Nkanda
7. Obong Mkpe
8. Obong Mboko
9. Obong Mboko Mboko
10. Obong Mbakara
11. Isung Ebonko
12. Ise Mongo
13. Isung Nyamkpe
14. Isung Okuakama
15. Isung Okpoho
16. Isung Nkanda
17. Isu Nkanda
18. Murua Nyamkpe
19. Murua Okuakama
20. Murua Okpoho
21. Murua Nkanda
22. Ekundu Okpoho
23. Isu Ekpe
Source: The Efik People by E. U. Aye
Hart Report paragraph 157, page 55.
Mboko Nya-Ekpo is a grade associated only with Asibong Ekondo lodge (Obutong). Nyamkpe is sometimes called Dibo (Grand Ekpe). When there is any grand Ekpe ceremony or salutation or libation is being poured, these historic names are invoked: Esien Ekpe, Eyo Ema, Asibong Ekondo, Nkok Ofuta, Mutaka, and sometimes Okpoho Eyen Eyo Nsa (depending on the family). The head of Ekpe, Iyamba, is technically the keeper of all Ekpe titles. The first recorded Iyamba of Ekpe Efik was Esien Ekpe Oku of Ambo House, Mbarakom, Creek Town.
Please note that not all titles are in all Ekpe lodges (Efe Ekpe), to have all titles the particular Ekpe lodge has to go through the process of getting it.
Ekpe is the Efik government, albeit weakened by today's politics and Christianity. But traditionally this is what governs the Efiks and still holds sway in a lot of matters that affect Efiks. The Obong of Calabar has to be an Obong Ekpe for his role to work flawlessly, most likely Obong Ebonko in a lot of cases, however in some rare cases some Kings have been both Iyamba and Obong at the same time, this has happened only six times. Ekpe still plays an important part in the coronation process of an Efik King and is used to link the old with the present.
Ekpe is open for any Efik child to join, both male and female. However, the female rights are extremely limited. The female initiation process is called "di tuak Nkanda" where the peacock feather is stuck in the female's hair. There is a school of thought that says there's a difference with "di tuak Nkanda" and "di ban Ekpe" in women. Its said what is done during the traditional marriage ceremony of a woman to an initiate is "di tuak Nkanda". Whilst what is done to females outside or inside the "reception" area of an Efe where White and/ or red clay (ndom) is put on their heads with a white round scarf used to hold up the Ntang-nkanda (peacock feather) is actually to "ban Ekpe" for the females. The jury is still out on this. The male initiation process is called "Uban Ekpe". The male are the ones who truly have rights to go through each grade, whereas the female rights is simply ceremonial and to give her the right to watch or be near the physical representation of Ekpe - Idem Ikwo. However to have access to all the different grades, the male must go through all the initiation processes of each grade. No matter your age or societal status, if the oldest male member of your family hasn't been given a grade, one can't be given a grade either. He either has to decline it or get a grade so as to allow the younger (maybe more economically successful ) one get a grade too. In some cases, the younger more prosperous one pays for the older one to get a grade so as to pave the way for him to get his grade.
There are certain titles that are given only to certain families. For example Okpoho is reserved in Efe Ekpe Esit Edik (Adak Uko Ekpe lodge) for direct descendants of King Eyo II as he's regarded as the progenitor of the grade. Ebonko is also directly linked to King Eyo whilst Iyamba is linked to Atakpa (Duke Town). This was the case a century ago. Today, titles can be given to whomever they think is worthy regardless of family ties to the particular grade or not.
Ekpe can be given to strangers. In the olden days it was given to the Supercargoes. It is said that Captain Burrell of the Ship "Haywood" of Liverpool in the nineteenth century held the title of Nyamkpe (Grand Ekpe) and it was of course to his advantage because he used it to recover his debts from the natives. People like Chief Obafemi Awolowo, Alhaji Tafewa Balewa, Dr Michael Okpara, Ivor Miller, Patrick Solomon have all been initiated into Ekpe. But it is said that one must be sponsored, so there must be a guarantor and one who can vouch for your conduct that's already a member for your initiation to be allowed. However, the higher grades of the Fraternity are still reserved for those with Royal Efik blood in their veins. At some point the blue blood issue does arise and the rightful owners take their position.
In recent years, Efe Asabo (The Ndem Lodge) has been used as an Ekpe lodge. There is a school of thought that disagrees with this as both have different but important roles to play in Efik culture (somewhat like an arm of government for example judiciary getting involved in the executive).
There are twelve Ekpe lodges in existence today amongst the Efiks. They are namely:
1. Nsidung (Henshaw Town)
2. Ekorotonko (Cobham Town)
3. Atakpa (Duke Town)
4. Obutong (Old Town / Asibong Ekondo)
5. Adiabo
6. Otung, Creek Town
7. Adak Uko, Creek Town
8. Mbarakom, Creek Town
9. Obomitiat Ikoneto
10. Mbiabo Ikoneto
11. Obomitiat Edere
12. Mbiabo Ikot Offiong
The Ekpe is lion in Efik, however the emblem is a leopard drawing. It is said that the Efiks brought Ekpe to their present location hence there were lions in their past through their sojourns. The Europeans came to Calabar and saw leopards and assumed that we didn't have a past and so Ekpe must be leopard that he saw in the vicinity. It stuck. There is a movement to change the depiction back to lion from leopard.
The physical representation of Ekpe is Idem Ikwo. It is designed to be beautiful and attractive. Ebonko Nkwa Nkwa is a ceremonial idem and decorated beautifully with mirrors and beads. The Ekpe dancing is graceful and captivating. When the Atanha Ekpe (the Ekpe Poet), does his customary poetic expressions and moves the Idem Ikwo to dance it is a very beautiful sight to behold. When there is a relationship between the Atanha Ekpe and the Idem Ikwo, the synergy is obvious - it moves like a woman captivated by her lover and dances to every word and praise showered on it.
The sanctity and mystery of Ekpe must be protected, for by protecting our traditions, we protect our culture and heritage and our identity in the process.
