CRUTECH Journal of CommunicationVolume 2, Number 2 December, 2020

SOCIAL MEDIA AND THE DIFUSION OF EFIK CUSTOMS AND TRADITIONS

Emmanuel Nyong Inyang, Ph. & Victoria Joseph Edem Department of Mass Communication Cross River University of Technology

Abstract This article looks at how Efik indigenes use social media to communicate one to another. The article stands on ‘social learning’ and ‘media dependency’ theories. An online survey was conducted amongst members of some Efik Facebook and WhatsApp groups, using a structured questionnaire to find out if the activities in such groups affect the development of Efik customs and traditions. The article suggests that social media directly or indirectly affect the diffusion of Efik customs and traditions, as group members attested to using Efik language to chat with friends and relatives, learn how to dress the Efik way, learn Efik proverbs, wise sayings and adages, learn how to cook Efik dishes, to watch and learn Efik traditional dances, listen to Efik classical music, and to see (watch) Efik masquerades. Respondents in the study agitated for the creation of more and the management of existing Efik platforms on social media, and the involvement of Efik elders, as well as, Efik sons and daughters in the diaspora in such platforms to allow them mentor, learn from and interact with one another.

Keywords: Social Media, Efik, Culture, Customs, Traditions, Development

Introduction Social media are powerful channels for mobilizing and demobilizing people, they also provide platforms for interactions that can spring up new and waning ideas, symbols, rituals and identities. The public is constantly reminded that the internet is transforming every facet of human existence. This is an indication that the culture and traditions of the are at the risk and gain of being affected significantly. The Efik culture is a blend of intelligent and hardworking people with rich and diverse natural and creative resources. That is why the adage goes ‘Efik edi mbakara’, meaning ‘The Efiks are Whites’. In all facets of life, the Efiks tend to make it to the top. The Efik tribe is an embodiment of wise, beautiful, handsome, intelligent, industrious, attractive, talented and gifted men and women who flood the fields of architecture, journalism, medicine, education, law, politics, tourism, and other spheres of life not so mentioned. They cherish the rich and diverse cultures handed down to them by their ancestors. This is evident in their beautiful dances, songs, language, possessions, masquerades, modes of dressing, crafts and lots more, and that is why they organize annual and occasional events such as Nkot Mbok Ekondo Efik, Nyoro , Utomo Obong, etc. to showcase these riches to the world. Their meals are a talk of the world, as they combine substantial ingredients with a careful and nutritional coordination and furnishing carried out while preparing them. The Efiks, especially the women are quite conscious of the fact that the way to a man’ heart is through his stomach and that the eyes eat before the mouth, hence they take their time in calculative cooking so as to satisfy the nostrils, eyes, mouths and hearts of consumers of their meals. Cooking in the Efik kingdom is not limited to women, Efik men do not come last in this game as they play substantial and complementary roles in the kitchen. Traditional mass media like radio, television, film, newspapers, magazines, posters, handbills, pamphlets and books have over the years helped to preserve the Efik culture, and to transmit same to the younger generation. However, with the emergence of certain new media of communication like the internet and mobile phones, with their wide range of applications and networking abilities, this article is curious to investigate if these new media play the same fundamental mass role of helping the Efik people express their cherished values and lifestyles. Since

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much of communication in contemporary society takes place in various social media platforms, the nucleus of the study is identify specifically if social media have been able to improve or advance Efik culture and traditions. Statement of the Problem Social media are interactive channels of communication. According to Tobin and Baziel, (2008, p.13) “Social media are digital technologies that allow people to share contents, opinions, insights, experiences, perspectives and media among themselves”. These media of communication have over the years played major roles in enhancing interactions between individuals and groups, mobilizing people for actions. Social media, which include Facebook, YouTube, Pinterest, Badoo, WhatsApp, etc. have also been blamed by a wide spectrum of theorists and critics for promoting acculturation through the western synthetic culture and for posing great threats on language and culture due to the fact that they do not only mobilize people towards positive, but awkward ones as well. Looking round the Efik society, most children, teenagers and youths seem not to have qualitative and quantitative knowledge of their origin, language, cultures and even traditions. Most of them confine themselves to the virtual world and claim to be informatively, educationally and socially updated. This article seeks to highlight the possible significant relationships that exist between social media and the development of Efik language, culture, and tradition, and to explore the development functions of these media in the afore-mentioned areas. Objectives of the Study The objectives of the study are: 1. To find out if social media have influenced diffusion of the culture and traditions of the Efiks. 2. To identify the various ways these media have affected Efik culture and traditions. 3. To find out possible ways of using social media to advance Efik culture and traditions. Research Questions 1. Have social media influenced the diffusion of Efik culture and traditions? 2. How have these media influenced Efik culture and tradition? 3. How best can social media be utilized to develop the culture and traditions of the Efiks? Theoretical Framework This study draws strength from social learning and media dependency theories. Social learning theory as propounded by Albert Bandura in 1977 acknowledges that people can obtain certain behaviours simply by observing and depositing the observations as a guide to future behaviour. This theory recognizes that human beings are capable of reasoning and discerning and that they can gain from observation and experience. The theory alludes that much learning takes place whilst observing the behaviour of others and whilst watching others model various behaviours. Severin and Tankard (2001) reason that many of the outcomes of the mass media can take place through a process of social learning. These outcomes may well include people learning how to make local dishes, people receiving instructions on how to relate with elders and kinsmen, and people learning behaviour identified with being male or female. For instance, participants receive tutorship on how to prepare Efik traditional meals such as Ekpang-nkukwo, Edikang ikong soup, etc. on social media platforms. They also learn the Efik language, wise sayings and other norms and values of the Efik people. They even envision the rich culture and language of the Efik people thereby transmitting them across the globe. Inyang (2017) argues that there are so many sources to learn from, that the ‘traditional mass media’ are only a part of the

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many, and that the influence of such media depends largely on other sources like parents, friends, teachers, and others. Social media allow people to relate directly these other sources, thereby making social learning less cumbersome. Through different social media, Efik people are able to transmit their norms and cultural values from one cohort to another. Indigenes and non-indigenes alike get to learn the Efik culture within the social media in diverse forms, ranging from feeding their eyes with cultural performances displayed by Efik sons and daughters, to receiving instructions on other aspects of Efik tradition. Platforms like ‘Ediyie Obio Canaan’, Efik Community, Uku Efik Eburutu, National Association of Efik Eburutu Students, Efik Resonance, Efiik Eburutu of , aid in the transmission of Efik culture either on YouTube, Facebook or WhatsApp. Media dependency theory on the other hand explains the growth of the media, as well as, the increased reliance many individuals have on various media forms. The theory presumes that reliance on media is associated with the media, the audience, and the society. The media here, refers to the number and type of information outlets that are available. In this case, we are considering YouTube, Facebook, WhatsApp and other internet enabled applications and networks. The audience refers to the extent to which a person or group of people depend on various media forms for information. The younger generation are more likely to depend on social media for information, even the Efiks in the diaspora would find social media easier and more convenient to get information on the goings-on in Efik kingdom. The society refers to all of the social factors that besiege the need for information. When people are in the diaspora, they are more likely to have a greater perceived need for information than when they are at home. Additionally, a person’s locus in the society would affect his or her need to access information. These three factors collectively indicate that the more someone relies on a particular form of media, the more that media outlet will influence the person’s thoughts, feelings, and actions. People rely more on media when their existing social networks do not fulfill all of their needs. Media dependency theory is applicable in this study since the younger generation, especially those in the diaspora depend largely on social media platforms to get cultural updates, and they receive information through pictures and videos of Efik traditional marriages, masquerade festivals, classical music and other cultural details. These are often shared through YouTube, WhatsApp, Facebook, etc. Such dependent users may be limited to accessing these cultural resources and training in the actual world, making the virtual world more effective for them to rely on. Efik Genealogy The Efik people are a minority ethnic group in Nigeria that occupy the lower basins of the Eniong Creek, Cross River and River, extending beyond the Great Kwa River to Akpayafe on the Cameroun border (Aye, 2005). Nsan (2005) however submits that the present permanent location of the Efik people is in Cross River (South) senatorial district and , but the traditional headquarters and metropolis of the Efik, the Efut and the Qua as found in British and Nigerian archives as well as pre-colonial Portuguese and Spanish records is Calabar.

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There have been contrary reports about the origins, migration and settlement of the Efik people. Some reports have it that the Ibibios and or the Igbos were the progenitors of the Efik –a notion that the Efik reject out-rightly as Uya (2005) posits “Oron, Annang and Efik in particular, insist on their separate identities and there is nothing to be gained by imposing pan-Ibibio identity on them”. The Efik have however, had several relationships with the Ibibio and Oron people of Akwa Ibom State, the Ibom and Aro people of Ebonyi State, the Umon, Ikun and Agwuagune people of Biase in , the Mbembe, Yakurr, Yala Nde/Oluluma, and Ikom people up to the border with the Camerouns. Aye (1976) seems to agree with Ibah, Ekpiken, and the Ambo group that the Efik originated in Palestine and later wandered to Egypt and then through Sudan to Ghana, from where they reached Igboland, settled in and finally moved to their present abode. Aye also notes that since their arrival in their present abode, the Efik have: turned their attention to the river or sea and become wedded to it because the sea then proved to be their important source of livelihood, their source of hope, their source of belief, religion and superstition. The sea enriched their literature; it brought them to the world outside their own. It was the sea that generated their diaspora (Aye, 2000). The Efik are a hardworking and loveable people under the rule of a Treaty King, Natural Ruler, and Grand Patriarch, christened “the Obong of Calabar”. They have a rich cultural and social heritage, admired by their

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neighbours and friends. Efa (1987) in a royal document defined an Efik as “a person who can trace his genealogy paternally or maternally to any of the founding ancestors of Efik land namely Atai iboku and Effiom Ekpo. Henshaw (2001) however, listed the twelve primary clans of the Efik (a..a. Efik Eburutu) as follows: Southern Efik: Nsidung (Henshaw Town), Atakpa (), Ekot Etonko (Cobham Town), Obutong (Old Town), Obio Oko (Esit Edik or Creek Town), Adiabo and Ikoneto, with Mbiabo, Obomitiat, Ikot Offiong, Itu and Ikot Ayok. Northern Efik: Odot/ Ediong, Eki, Ito/Edere, Ukwa and Eniong.

According to Henshaw, the Efik nation is now a combination of Southern Efik and Northern Efik. He also states that apart from the twelve primary clans, some miscegenated Efik communities, extended lineages and families are recognized. They are; Okobo, Ennang, Efiat, Ibeno, Ebughu and, possibly, some Idug communities. Nsan (2005) states that other Efik relatives may be found in Ugep Eburutu and Okuni Eburutu in central Cross River State as well in Etono and Umon in Biase Local Government Area, and Uwet in Akamkpa Local Government Area. Nsan (2005) also records that Efik Language is spoken and understood by over 4 million people in Cross River, Akwa Ibom, Abia, Ebonyi , Southwest Cameroun and Equitorial Guinea.

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Uya (2005) however, notes that Efik language and names have a close affinity with those of the Orientals with particular references to pharanoic Egyptian, Hebrew or Shiluk. They also observed the similarity of the Efik language to the of the Near East, and also its similarity to the Syro and Hebrew languages. The most striking according to them, are Efik names, the vast majority of which are closely related to those of Hebrews. Uya et al stressed that the Efiks were identified by these names long before Christian missionaries came to Calabar in mid-19th century, and so were not affected by modern naming of the Christian churches. For example, for the males: Adam (Gen 2: 19); Efiom corruption of Ephraim (Gen 41:52); Edem (Corruption of Edom, Gen 36:17): Efa (Ephah, Is. 60:6); Omon (Amon Jere.1:2); Ani (Egyptian), a member of a learned family of Theban scribe of 1500 .C. Ani is immortalized by the famous papyrus, “The papyrus of Ani” which depicts judgments after death, now in the British museum. Aye (pronounced Ai) was the name of a minor pharaoh of the 18th dynasty, the immediate predecessor of pharaoh Tutankhamun. Tete (corruption) of Teta was a common name in Ancient Egypt and one Teta was a sage at pharaoh Khufu’s time (3,800 B.C); Ada (from Adah, Gen. 36:16); Duke (Gen. 16). Essien (Corruption of Eshean, Joshua15:52). These names have gone corrupt because of their frequent oral usages without their literary protection in spelling and pronunciation, a situation from which no language can be free when place under such circumstances. Of the female names, the following are noteworthy: Asa (2 Chr. 15:19): Ana (from Anah Gewn. 26:24); Arit (from Ard. Gen. 46:21): iniko (corruption form Neko/Eygptian); Bela or Belah (Gen. 46:21): Enang and ayira, the latter corrupted from ahira (Num. 7:78); Ekei (Ekor 1 Chr. 2:27; Asari (Assir, Ex. 6:24): and Azhari, which is still a common name in Sudan. Apart from these, there are other indigenous Efik names and these are now being shared by Efik and her neighbours. Of the males we have Asikpo, Antigha, Ansa (Anglicized Bassey), Etim, Eyo, Orok, Ekpenyong, Effanga, Ekpo, Offiong, Eniang, Eyamba, Oku, Nsa etc. of the females there are Ako, Atim, Ikwo, Nkese, Edung, Inyang and many others. Most of these names are drawn from Efik days of the week. Worthy of mention is the house system with a captain (Etubom) at the head of its units. The Etuboms are both kingmakers and candidates in the rites of succession to the Efik throne. Culture and Traditions of the Efik people Uya et al (2005) record that before the arrival of the Presbyterian Mission in Old Calabar about the mid nineteenth century, many Efik customs were directly oriental and were in many cases very different from the prevailing social institutions of their neighbours. In burial ceremonies of their kings, oriental obsequies were most significant and these were closely followed. Like ancient Egyptians, the Efik strongly believed, and they still believe, in the transmigration of the soul, a future life in the land of the dead (Obioekpo). This became fully expressive in the burial of their rulers and noblemen and was pronounced at the interment of king Eyamba V of Duke Town in 1847. (Uya et al 2005, p.24). For his interment, Uya et al record that a wide and deep underground room with adjacent chamber was dug inside his house and where his body, with full royal regalia was laid on two sofas. His wives, food, furniture, trade goods, money snuff-box bearer and other personal attendants in their insignia of offices, were all buried with him, for his future life beyond the grave according to ancient custom. Furthermore, the elaborate Efik custom of morning the dead is reminiscent of Herodotus’ description of the Egyptian funeral observances in which the women played an important part; sitting on mats on the floor, wailing for the dead and giving their tears free flow; they scatter their hair and spread ashes on their bodies beating their chests in the mourning house. Male and female circumcision was also practiced in the Efik kingdom. According to Uya et al (2005, p.24) “Circumcision, the sprinkling of blood on the doors and other Hebrew customs

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retained in Calabar. How these people came to practice such things they know not. Thus did their fathers, and so do they without why. ” Uya et al further explain that the Efik calendar was, like the Jewish Lunar and not the Julian; the month began with the first appearance of the moon after sunset and they adopted a week of eight days, which ended with Akwa Offiong (sacred to Nyamkpe Ekpe) which was a holiday, and that the first day of the next week, Akwa Ederi, was also a public holiday. That meant two holidays falling in succession. This synchronized with the Jewish Sabbath and the Holy Day of worship that followed Toi. Ndem Efik (Efik mermaid) has often been identified with a serpent, just like the Egyptian goddess Isi was typified by a serpent; and red the colour peculiar to her. In Ndem Efik ceremonies, the Etubom and royal dignitaries wear red raffia necklace with tassels at the four corners, red signifying royalty. Uya et al (2015) go further to assert that among the Efiks, there is that strong belief in the purgation of the body by means of clysters (ukebe) and sometimes by means of emetics (ikpohi) and we find these common among ancient Egyptians. Herodotus wrote: “for three successive days in each month they purge the body by means of emetics and clysters. This is done out of regard for their health.” Ekpinon, an infernal power of black art in which members associated with it are supposed to possess the supernatural power to inhabit the sea bed, to grow rich and to drown their enemies through their crocodile messengers, was at one time commonly practiced among the Efik. A case of this was reported in Egypt during the Pharaonic 3rd dynasty (Circ. 2,900 A.C) when an army officer was drowned in the Nile by a hired crocodile for committing adultery with the wife of an Egyptian nobleman. The Efik people had always acknowledged the wealthiest among them as king. Eyo Honesty II in 1847 admitted that if he did not work hard he would be poor, and nobody would recognize him as a ruler. As he put: “the man that has most money will always be king”. The Jews believed in this also, and in the Book of Isaiah (3:7) we have it that “in my house is neither bread not clothing; make me not a ruler of the people”. Like the Jews, the Efik circumcise their children on the eight day of birth. The Efiks can be described as a rare breed due their orderly lifestyles, they love to live in clean, serene and properly arranged environments. These values of theirs have projected Cross River State as the cleanest state in Nigeria. The Efiks are also known for their hospitality, as they are celebrated for their good hearts and welcoming spirit, they dread chaos and uphold peace wherever they are found. Edem (2015) notes that when it comes to aesthetics, designs and arts, The Efiks are unparalled because they explore their creative minds in the production of standards out of nothing and even further enhance resources of low quality. This is evident in the creative production of their chewing stick bags (Ekpat Okọk), colourfully beaded bags, shoes, table covers, bracelets, necklaces, hats, caps, and other beaded materials, knitted articles such as caps, head rests, bags, table covers, baby wraps, sweaters, masquerade clothing’s, leather materials such as shoes, animal skins for the beautification of palaces, foot mats, etc. Edem (2015) further posits that Efik clans are places where natives and strangers alike live in peace and can be accommodated while enjoying the natural delicacies of fresh fish (ndek iyak), periwinkles (mfi), crabs (nkongo), and other aquatic proteins, as well as, fresh vegetables like scent leaf (ntọng), pumpkin leaf (ikọng ubọng), waterleaf (mmọng-mmọng ikong), curry leaf (ikọ), cucumber (kokomba), fresh fruits, meat and other fresh nutriments.

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Ndoma (2004) gives a detailed description of some of the rich and diverse cultural heritage of the Efik people, ranging from their dances, to, masquerades, fairy tales, artistic culture, delicacies, traditional attires, the fattening room, face and body paintings, sign language (nsibidi), etc. Social Media and the diffusion of Cultural Values The term ‘social media’ refers to the use of internet enabled facilities to turn communication into a collaborative activity. Social media are highly interactive, and allow the conception and interchange of user-generated content. By this is meant that social media users are active, i.e. they take part in the creation and exchange of messages that pass through the media. Social media implies the use of web-based and mobile technologies to turn communication into interactive dialogue (Dominick, 2013). These media have practically changed the way we communicate and do things generally, they have affected the way religious leaders preach, the way teachers teach, the way people market their products, and even our daily routine. Social media provide platforms for effective and interactive communications that can produce immediate feedback unlike the traditional media of mass communication (radio, television, newsprints, etc.) where feedback is usually delayed. With media like Facebook and WhatsApp, users are able to tailor their messages to their desired audience (narrowcasting) rather than scatter the messages abroad and wondering who is going to get the message and when such person(s) would react. Social media have the ability to send out messages in real time and to get the desired response instantly. Ohiagu (2012) avows that social networking sites allow community members to upload photos and videos, tag their friends, post comments on each other’s walls, create groups, add fans, invite friends to events, post bulletins, and integrate applications. He contends that physical and virtual events can be promoted by using free sites for social events like Eventful and Upcoming. Social media are a central part of the experience of using the internet, and indeed much current research tends to be about social media rather than ‘the internet’ itself. The nature and mode of operations of the social media allow them to diffuse morals and even cultural values with ease. Dominick (2013) describes culture as a complex concept that refers to the common values, beliefs, social practices, rules and assumptions that bind a group of people together. Hence, it is possible to identify the Efik culture through her common values, beliefs, social practices, and rules and assumptions that bind the Efik as a people. Harris in Baran (2012, p.6) describes culture as the “learned, socially acquired traditions and lifestyles of the members of a society, including their patterned, repetitive ways of thinking, feeling and acting”. Hence, an Efik son or daughter can be identified by the food s/he eats, the clothes s/he wears, his/her reasoning, hospitality, craftsmanship, etc. Kroeber and Kluckhohn (1952, p.181) says “culture consists of patterns, explicit and implicit, of and for behaviour acquired and transmitted by symbols, constituting the distinctive achievements of human groups, including their embodiments in artifacts; the essential core of culture consists of traditional ideas and especially their attached values; culture systems may, on the other hand, be considered as products of action, and on the other as conditioning elements of further action”. Efik cultural attires, exquisite cuisines, unique names and her rich and diverse cultural dance steps and masquerades, fairy tales, artistic culture etc. distinguish her from the rest. Avruch (1998, pp.6-7) views culture from a different perspective, that: Individuals are organized in many potentially different ways in a population, by many different (and cross-cutting) criteria: for example, by kinship into families or clans; by language, race, or creed into ethnic groups; by socio-economic characteristics into social classes; by geographical region into political interest groups; and by occupation or institutional memberships into unions, bureaucracies, industries, political parties, and militaries. The more complex and differentiated the social system, the more potential

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groups and institutions there are. And because each group of institution places individuals in different experimental worlds, and because culture derives in part from this experience, each of these groups and institutions can be a potential container for culture. Thus no population can be adequately characterized as a single culture or by a single cultural descriptor. As a corollary, the more complexly organized a population is on sociological grounds (class, region, ethnicity, and so on), the more complex will its cultural mappings appear.

Efik people are spread within and outside Calabar and Nigeria. They have integrated and interacted with people of different classes and ethnicities, some have grown to learn values, beliefs, practices and assumption that are alien to the Efik culture. Some sons and daughters of the Efik kingdom cannot even speak Efik language, nor appreciate the rich cultural heritage of the Efiks. Most of them are not exposed to traditional media of mass communication that can inculcate in them, the cultural values of the Efiks. Social media however, are available in natures and forms that make it easy for Efik sons and daughters to learn and appreciate their culture and traditions. Research Design To generate data for this study, an online survey was conducted drawing respondents from six (6) Efik online groups on Facebook and WhatsApp, namely: Ediyie Obio Canaan, Efik Community, Uku Efik Eburutu, National Association of Efik Eburutu Students, Efik Resonance and Efik Eburutu of Nigeria. Summary of Findings Research Question One: Have social media influenced the diffusion of Efik customs and traditions? This question was raised to elicit responses that would help deduce whether or not social media contribute to the development of the norms and practices of Efik people. When asked whether or not social media contribute to the development of Efik customs and traditions, 45.8% of the study population admitted that these media directly or indirectly contribute, 30.3% disagreed, while 23.9% were neutral. 48.9% of respondents however, argued that most of their chats, posts and comments on social media are done in , and this tends to hinder the development of Efik language vis-à-vis Efik culture and traditions. 47% of respondents also argued that, even though most of their interactions on social media are done in English language, that their knowledge and understanding as certain Efik words and wise sayings have improved significantly due to occasional tutorials and other activities that are carried out on their platforms. These to a great extent imply that social media have contributed significantly to the development of Efik norms and values.

Research Question Two: How have these media influenced Efik customs and traditions? This question was raised to elicit information on how social media have advanced the customs and traditions of Efik people. 34.4% of respondents in this study assented to using Efik language to chat with friends and relatives on social media. 36.5% of respondents consented to learning how to dress the Efik way through interactions on social media. 51.9% of respondents assented to learning Efik proverbs, wise sayings and adages on social media, 13.5% were neutral, while 34.6% denied learning Efik proverbs, wise sayings and adages on social media. 49.9% of respondents learnt how to cook Efik traditional dishes through interactions on social media. 31.3% learnt Efik dance on social media. 44.8% of respondents listen to Efik classical music on social media, and 68.7% of respondents see Efik masquerades on social media. These findings suggests the different ways social media have helped to diffuse Efik customs and traditions. Even though in some cases, quite a significant number of some

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media users were not influenced directly through social media use, it is evident that some of the respondents in this study would not have been able to learn some of the customs and traditions of the Efiks without the social media. Research Question Three: How best can social media be utilized to develop the culture and tradition of the Efiks? This question was raised to obtain suggestions on how to improve the diffusion of Efik customs and traditions, using the social media. 80.2% of the respondents in this study advocated creating new and effectively managing existing Efik platforms on social media. 76% advocated for the involvement of Efik elders in the new and existing social media platforms, while 79.2% of respondents advocated for the addition and involvement of Efik sons and daughters in the diaspora in Efik social media platforms to allow them learn from and interact with the Efiks at home. Conclusion Social media have proven to be very potent in the diffusion of the customs and traditions of the Efik people. Most of the respondents in this study admitted that social media are pretty effective in the promotion of Efik culture. They highlighted ways through which social media have been able to diffuse the Efik culture, ranging from the ability to communicate with friends and loved ones in Efik language, copying and imitating Efik dressing, learning and sharing Efik proverbs, wise sayings, and adages, learning and teaching people how to cook Efik delicacies, listening to Efik songs, and watching Efik dances and masquerades. Respondents also suggested the creation of new and effective management of existing social media platforms, involvement of Efik elders, as well as, Efiks in the diaspora in the existing social media platforms. Cultures are usually diffused with the aid of different media across different generations. The emergence and proliferation of social media have enhanced ways of transmitting culture. Social media platforms like Twitter, Facebook, WhatsApp, Myspace, YouTube, etc. have been of the essence to the Efiks in globalizing, promoting and developing their language, culture and traditions. As revealed by the views of respondents in this study, if social media are effectively utilized, more development will be brought to the Efik Kingdom in spite of the changing effects of the digital age. Recommendations In line with the findings of this study, the researchers make the following recommendations, that: 1. Efik indigenes should create more social platforms on the internet and effectively manage comments and contributions on such media, to ensure that the image of the Efiks is projected in good light, and that only issues and comments regarding Efik are discussed or posted. 2. Participants in these platforms should play journalistic roles of monitoring, recording and reporting Efik traditional events, dances, displays and music. 3. Most comments and contributions should be made using Efik language. 4. Efik elders should be incorporated and actively engaged in the platforms. 5. Efik indigenes in diaspora should also be incorporated and actively involved in Efik social platforms. 6. Efik sons and daughters should see it as their duty to promote their culture through every possible medium.

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