The Ejagham People of Cross Rivers State in Diaspora.
Ejagham people otherwise known as Ekoi are the ethnic minority who once existed in the extreme South Eastern Nigeria extending eastward into the neighbouring Northern Cameroon .With the advent of modern civilization they have migrated to several parts of Nigeria in search of what to do for sustainance.
Ekoi Bantu languages are spoken by many groups, including the Atam, Boki, Akparabong, Mbembe, Ufia, and Yako. Some historians claim the Ekoi people have almost the same ancestral history with the Efiks, Annang and Ibibio people of southe eastern Nigeria.
The Ejagham people were said to have migrated from the republic of Cameroons to the present place where they live. The inhabitants of Kwa, located near Calabar, claim to be the first Ekoi people who migrated from the Cameroon Republic.
These group of people are known for their mastery of the art of sculpture and other art works. They are also best known for their Ekpe headdresses.
Ekoi people are presently found in Cross River State with a population of 122,000 and in Cameroon they are in South West Province, Manyu Division, Eyumodjok Subdivision; south Mamfe Subdivision west of Mamfe Ethnogue 2010 said thier population density stood at 71,000 .
Ekoi Kwafalls
Ekoi prefer their villages built near rivers or streams within the rainforest areas perhaps to enable them carry on their fishing activities for self sustainance with others who are intrested in hunting taking advantage of the forest where animals are killed for consumption or exchange for other items which the hunterman is in need of.
There are 150 villages and small towns, which are connected by roads or footpaths. Ejagham women are known for cultivation of agricultural produce like platain banana,yams okro and several other agricultural cash crops like coffee and cocoa .
Their residential areas are beautified with coconuts trees, with various streams and minute lakes that is characterized by salt ponds which the people do fetch and cook over long period of time to get salt. The Language spoken by the Ekoi peoples known as Ejagham. Ekoid language (Niger–Congo family) of Nigeria and Cameroon. Ekoi is dialectically diverse. Western varieties include Etung and Bendeghe; eastern Keaka and Obang.
Like the Efiks they also use nsipid ideographs, for writing out judgement of court cases around 400 and 1400CE Many of these signs deal with love affairs while others deal with warfare and the sacred are kept secret. Nsibidi is used on wall designs, calabashes, metals (such as bronze), leaves, swords, and tattoos.
THE VOICE OF THE LOEPARD Senior Smithsonian Fellow Chief
It is primarily used by the Ekpe leopard secret society (also known as Ngbe or Egbo), used to write out judgement,outcomes of court cases which is found across Cross River among the Ekoi, and Efiks. On Land Acquisition the Ejagham people believe that the heirs to every family is the one who owns the land and newcomers seen as “strangers elements” are not allowed to buy land, but allowed to purchase rights of settlement.
The term “Ejagham” is believed to be surrounded by facts and stories that refer to many meanings. “Ijagham” bears a strong affinity with the word “Ejagham” Ntufam Victor Ndifon, Deputy Registrar Cross River University of Technology, averred that the name“Ejagham” is derived from a combination of three words: “Ekub” (awhole or parcel), “Ejag” (is split or broken), ‘ Haam” (it is going infinite or without end). Put together then, Ejagham stands for that unified whole or parcel that was originally one but presently splited into pieces and is forging for reunification.
This refers to the first break away of the other tribes (in Nigeria, Cameroon, Uganda, South Africa etc.) that migrated from the historical Bantu who subsequently settled in Ishibori in Ogoja, Ikom, Etung, Quas in Calabar Municipalicity Lcal Government Area in Cross River State.
Traditional Dance of the Ejagham Culture.
Traditional Chiefs of the Ejagham People
Thompson (1974) maintained that Ejagham dominate the Cross River Valley, from its origin at theconfluence of the Mainyu and Bali in Cameroon, to its junction with the sea near Calabar. He further adds that the members of this civilization are famed for powers of ritual expression.
Thompson further states that the Mbembe of the lower Cross River esteem them for their ritual prowess, with new cults repeatedly disseminated from their region. The neighbouring Yako are, likewise proud of their Nkpe cult: The (Ejagham) origin of the cult lends great credence to its power. The Ejagham people are known for possessing magic powers that make them be solidly in control of most powerful spirits.
The mgbe which is more or less now like a cultural troupe is central in Ejagham funeral rites, for its spiritual, social, political cultural and economic roles in the land. Mgbe (Leapard) institution and its Nsibidi writing
Notable historians like Onoh (1994) correlates Talbot’s explanation of Ejagham by saying that the term Ejagham is derived from a sacred lake believed to be the cradle of Ejagham people. Other factors that may have caused migration of the Ejagham people from Bantu to Cameroon and Nigeria include wars and the search for edible salt.
The salt springs which occur around the sacred Lake Ijagham and other parts of Ejagham land, some indeed quite near Oban station, were possibly a determining factor in the final settlement as the need for salt was strong among all tribes,. They tend to especially store grains during dry season. These are usually stored in small house along side the fields.
There is also cocoa and coffee plantations, and although they generally sell that, they will store it in pottery as well before selling it, Sociopolitical structure of the Ejagham people is made of clubs for boys Men and women which includes the Ekpe society otherwise known as Mgbe with clubs for the young maidens known as monikim dance . There are age restrictions and these clubs are very exclusive.
The Ejagham religion are the cults of Ancestors and natural forces. Ancestors (Akibansi) Worship, Nature jujus (ajom). A famous historian noted for oral tradition Minen Nsan Ojong Erem once said that the Ejagham people had two recognized deities which includes Obasi Osaw (sky God), and Obasi Nsi (earth God), but of the less powerful Genii of trees, lakes, rocks and rivers, there are countless hordes.
For the Ejagham people, the whole bush is peopled with these supernatural beings. Every small town has its “juju” tree with weaver birds inhabiting the tree
The Ejagham people like the Greeks have a pantheon of gods. Example is basalt monoliths of the Nnam and neighbouring Ejagham groups.. The Ejagham people have a puzzling world view. As earlier stated it is difficult to describe Ejagham people without their religion for religion permeates every facet of their life here and here after.
Of note is the concern of the Ejagham people for life with the ancestors (akibanasi). Relationship with a fellow member of the community is based on the belief that the ancestors (akibansi), Anim (Nemesis) are watching. Commerce and trade provide what is just for the parties engaged in them.
Land boundary is guided by the spirits of the ancestors, so you do not shift boundaries, else you swell up and die a shameful death without proper burial. Both gods, spirits, ancestors and Anim (Nemesis in plural) control the affairs of the people in the community. This makes for a functional just and egalitarian community that continues here after, apart from keeping the people together.
The social life of the members of the community centres around their deities and personages. For a good harvest, safe delivery, safe journey, good luck in hunting, power to win at event of war, success in business etc. one or few deities have a role to play. Because life in the community is a form of preparation for a life with the “living-dead”, ill-will against a member of the community is punished mercilessly.
For instance, raising of matchet during quarrel is a taboo as this could lead to “ichoe” (unintentional action prompted by evil spirits that lead to the infliction of injury). Quarrels (okponge) at night is a distraction of the peace of the community and attracts a fine by the chiefs (atuofam). The entire community’s social, economic, political and religious life centres around the belief system of the people. They all surrender their lives to ancestors, nature spirits, Anim, Obasi Nsi and Obasi Osaw.
The emergence of the missionaries in the1900 authomatically transform ed this group of people into ardent Christians. Strangers who did not understand the early religion of the Ejagham people equated it with the devil. For example, the missionaries did not understand “njom” or charms that these people raised to protect them and ward away the devil.
The people had a fear of witchcraft. Each time they felt that their mother, daughter, sister, might be involved, they sought protection from these witches using charms and other protections. They believe in contact with the afterlife.
Neither men or women are allowed to feed on scavenger birds such as vultures. The kingfisher is forbidden food. Women may not eat wildcat, crocodile, and the first thing caught by her husband. There are also very strong taboos about distribution of animals killed in a chase. For example, “after the town hunt, one fore and one hind leg of each beast killed must be given to the townsfolk.
The neck becomes the property of the man who stood nearest during the kill, the tail belong to the mother of the hunter, one leg and the back to the father or the head of his house, while the head and remaining and fore legs are left to the actual slayer.” Ordinarily, when one lives a normal life and grows old, it is expected by Ejagham people that there will be a funeral for the elderly man or woman or a member of one of the societies in the community.
When somebody is sick, members of the immediate family, men and women diagnose the sickness and try their own known medication on the ailment. If the sick person continues to show serious “sick roles” then a diviner (Mbug-ebu) is consulted to know the cause of the sickness. All this is done in secret for fear witches and wizards come to know about the sickness and inflict or hasten death. As the sickness prolongs, close relations stay close to take care of the sick.
When a person falls seriously ill, relatives watch by his /her bedside and investigate the cause of the illness, which is generally magic bewitchment or the gods, and take preventive measures against it as prescribed by the “Mbugebu (diviner). Normally ancestors, gods and spirits are appeased through sacrifices to avert the death of the relative.
This out pouring of affection on a sick relative shows itself further in the care given to the sick person’s children and wife. At a point, when the relation is noticed to pass through excruciating pain and suffering, the relative begin to call on the ancestors to take him/ her home. Eventually the person dies. In Ejagham tradition, corpses are neither embalmed nor kept beyond twenty four hours. The reason is simple.
As you came so shall you return. Immediately one expires, the relations give him or her a bath and dress him/her up before announcing his /her departure to the world of the dead with a cry. The funeral rite somehow begins here, but it will be treated in detail under a separate heading (funeral rites).
The grave is dug by young men in the community and the body is disposed of according to the person’s status in the community. Details are in the rites. This is done amid prayers, incantations, songs, curses of suspected killers, and praises on the deceased on his or her area of prowess.
The Ejagham Women
On burial matters it is obvious that these category of people are against custom of keeping a corpse (Nkuh) beyong twenty four hours after expiry, the body is disposed of after the grave is dug through the night. Like what seems like a short rite, the women will all sit round the corpse crying and wailing “ejen tebere’ (safe journey); “chong – – o-o” (Adieu); “Katan mba – o” (don’t miss your way); “Kayini abon – o” (don’t forget your children); Kayini nju –o (don’t forget the family); ‘Kayini mfam
The Ejagham live in a large, sparsely populated area of the Cross River in the tropical rainforests of southwestern Cameroon and southeastern Nigeria. Theirs is a subsistence economy; women fish and grow crops; men hunt and are owners of most of the fruit trees and the small number of domestic animals.
Patrilineal in social organization, the Ejagham account for approximately 150 villages of rather small size (usually 100-500 people, rarely more than 5,000). Each village is governed by a council of elders and is represented by a chief, who holds a ritual office.
Social activities take place mainly in women’s and men’s associations or societies, the majority of which own masks or headdresses. During this period of initiation she was under the authority of Ngbe, the men’s Leopard society, rather than a women’s association, and learn some of Ngbe’s dances and mimes.
The women’s associations include Ekpa-Atu, which maintains social order and upholds women’s principal laws, and whose members perform a secret dance at night; Njom-Ekpa, a graded secret association with a sculpted headdress carried by a female dancer; Egbobha, which owns a similar sculpted headdress popular in areas bordering towns.
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