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| Image Source: http://www.afrocubaweb.com/abakwa/obongimages |
Introduction
The Efik are an ethnic group settling along the cross river estuary and the banks of the Calabar River in Nigeria and in the Western Cameroun vicinity. The history of their origin and settlement date back to the fourteenth century A.D following their migration from Uruan in the thirteenth century, and to the years that marked their first settlement at Creek Town and the rest of their present reverine locations. In the antiquity sense of the name, Efik (which derives from the Hebrew word Aphik or Hepik) is synonymous with old Calabar – both names have been used interchangeably in nearing all historical accounts of the Efik for over six centuries.
EFIK CLANS:
1. Enwang
2. Eniong
3. Ito
4. Ukwa
5. Eki
ABSTRACT
The first coronation of the Efik King: Archibong III (Edem Asibong Efiom Okoho Efiom Ekpo) on September, 6 1878 marked the first Royal Church Coronation in Nigeria and West Africa religious history.
Also Obonship of Calabar is not meant for every Efik in the land, there are the blue-bloods and the common bloods. It is only a blue blood that can be an Obong.
HISTORICAL BACKGROUND
Traditionally, three co-equal Efik institutions have to agree befor a person is installed as an Obong.
These three arms are as follow;
1.
The Ubong, rested in the Etuboms Council.
2.
The Ndem, housed at Efe Asabo and controlled by the Otungs of Creek
Town.
3.
The Ekpe that is housed at Efe Otongho Ntak, Atakpa, Calabar.
The Etuboms selects one of their
members after a vote. This name is transmitted to the Ndem group which could
grant or with hold consent. After Ndem grants her consent, the Ekpe has their
turn, all these checks and balances built in to ensure that someone is fit and
of good character befor he is made an Obong. This tripartite arrangement in our
Obong creating process, shares Rights and responsibilities to all confederating
houses and two deities which forms the core of the Calabar Socio-culture
existence.
Each of these institutions have their badge of
imperial authority which is wielded as the occasions demands.
THE BADGE OF IMPERIAL AUTHORITY AND THEIR FUNCTIONS
1.
The septer of the Obong is a Broom, that of the Ndem is a Ceremonial
Sword called Ika, and the Ekpe holds the Mmonyo – a decorative stick tied with
Oboti leaves and dyed bird feathers.
2.
The Mmonyo used for all Obong screening rituals comes out of the Efe
Otongho Ntak lodge, because that lodge has a special significance in Efik
history and represents the complete Ekpe Efik that is why that lodge is called
Oton Otongho Ntak.
How did this come about? In the
mid eighteenth century, Efik decided to make the original Ekpe relic from the
old Efik settlement in Creek Town (old town) to where it now resides in Efe
Ekpe Iboku Utan because of the change in position of Iyamba Ekpe Efik.
Back then, Efik were fewer in
number and had one Ekpe lodge and this relic dates back to the period before
Efik clans and villages dispersed and settled in the present five local
government areas of Cross River States – Calabar Municipality, Calabar South,
Odukpani, Akamkpa, Akpabuyo.
Every Efik Ekpe shrine has it’s
Mmonyo which it’s confederal sovereign and autonomous authority over a defined
geographical area. And the Mmonyo resides within the Ekpe lodge and not the
palace.
THE CORONATION OF THE OBONG OF CALABAR
The
candidate is seated and in meditation about the responsibilities he will soon
assume in preparation for the consummation of the mystical ceremony of
traditional coronation inside Efe Asabo, the one and only Kingship shrine of
the entire Efik kingdom. The ceremony will confirm him as Edidem an elevated
position close to that of the gods, since Ndem the water god is at the
foundation of the shrine, Edidem is the Chief Priest of the water deities. The
process of becoming Edidem the requirement for being called the Obong of
Calabar. The candidate spends time at the shrine to receive the recognition of
the deities and their mandate to be Chief Priest.
The
blue and white Ukara cloth in the picture is the embodiment of Ekpe. The raffia
shirt (Ikpaya) represent the original shirt used by the first Efik King Edidem
Eyo Ema, some five centuries ago.
The
first Efik King used a broom to signify the entire Efik kingdom the straw
representing the various Efik families and groups. The duty of the Edidem is to
bind all these families and group into unified kingdom. Secondly, the broom
represents a sanitizing function, to uphold moral codes of conduct while on the
throne.
The
cap has leopard skin symbolizing rulership. At lest two Etuboms (heads of Efik
royal houses) descended from Edidem Eyo Ema, prepare for coronation (the
priestly function resides with the descendants of Eyo Ema, who was the first
Efik king and Chief Priest).
After
knocking the head of the candidate (symbolizing the last insult to be received
by the personage on the throne). H.R.K, Ekpo Eyo Abasi Eyo places the crown on
the head of the new Etubom sit behind at the high table as witnesses.
While
placing the crown, H.R.H Ekpo Eyo Abasi recites incantations evoking the
goddess, the power of Ekpe, and the first Kings of the Efik people. He reminds
the new on the codes of conduct; you shall rule the nation with moral codes of
conduct without fear or favour, treat all citizens alike, serving the people in
the spirit of God Almighty. We are calling upon all the goddesses and spirits.
May you have a long life, wealth and health so as to serve your people
maximally.
Now
surrounded by Ndem stalwarts, the new Ndidem is presented the broom, i.e
placing the entire kingdom into his left hand. (princess Ekanem Eyo Ita Effiom
Eyo, a priestess of Ndem) administers spring water, white clay and anointing
oil from the Asabo Ndem shrine to sanctify the coronation of the Obong of
Calabar.
Two
Ndem stalwarts hold swords as a protective barriers, since the Edidem is a
jealously guarded entity the final stage of authority. Oboti tree represents
Ekpe, the actions of knocking the fore head, receiving the broom, capping with
crown and presenting of the Oboti tree are the necessary processes of the
Edidem’s traditional coronation.
The
coronation is completed, Ndidem is lead in a procession outside the Efe Asabo
kingshrine into the streets of Ekon-etonko (Cohbam town) in historic Calabar to
show the world what has happened.
CONCLUSION
If
there is anything the Efiks of Cross River State cherish most, it is the royal
throne of the Obong of Calabar.
Even
the missionaries who came to Nigeria through the Calabar River could not toil
with the revered traditional institution of the Efiks. The best the early
missionaries could do was to ensure that the Church also played a role after
coronation in form of thanksgiving. Whoever occupies the Obongship throne is
referred to as the treaty king and grand patriarch of the Efiks. The position
of the Obongs is among the few traditional institution in Nigeria that are
recognized as the first class chief. It is the same rank with the Oba of Benin,
the Sultan of Sokoto, the Emir of Kano, the Oni of Ife and the Obi of Onitsha
just to mention the few. And anyone who is chosen as the Obong cannot be
dethroned neither can he also be told to vacate the sit. He remains the Obong
till death.
REFERENCE
1. http://m.theNigerianvoice.com/news/253275/theobong-elect-of-calabar-and-the-manipulation-of-historyBy: Obong Ekpe Inyang G. Henshaw. Date: 23 June, 2017
2.
http://www.vanguard/ngr.com By John Bosco Agbakwuru.
3.
http://www.afrocubaweb.com/abakwa Bassey coronation By: Etubom Bassey
Ekpo Bassey on Ekpe and Cuban Culture. Edited by Driver Miller. Date: 2nd
May, 2018