DOCSLIB.ORG

Bakassi: the Oron Perspective

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bakassi: the Oron Perspective Bakassi The Oron perspective Page 1 of 4 Bakassi: The Oron perspective By Edet Uno Leader of the Oron People's Rights Movement AS an Oron man, this analysis of my people 's viewpoints on the Bakassi issue will almost totally ignore the technicalities of the International Court's study and the verdict derived therefrom. My articulation will depart, essentially, from commonsense to the extent of its validity as the basis of all scientific discourse I will route the argument precisely and specifically to answer some pertinent questions most of them fallacious - that have been raised by some key interests on the problem. Right from the beginning some Oron indigenes knew Nigeira had a bad case. And I told this to many of my friends from other parts of the country. If you are a member of the Oron elite or a fisherman or a labourer in one of the hundreds of Cameroonian plantations, where hundreds of thousands of Nigerians make a living from their Cameroonian landlords, the International Court of Justice judgement on the so-called Bakassi Peninsula would show how far the State can go in the pursuit of its interest. It shows the complex nakedness of Nigeria's internal dynamics and the forces governing relationships among its myriad nationalities. It shows the crass inefficiency of those who control the apparatus of power. And above all, it demonstrates the ignorance and falsehood which have been the crucial factor in Nigeria's inability to integrate as an autonomous state that, as a rule, must take all sections of the community and individuals with an objective sense of equity and justice. I will begin by stating the unchallengeable fact that the Oron Linguistic Ethnic Nationality has the longest relationship with and is the nearest-in terms of distance to, the Cameroon Republic of all the Atlantic Coast nationalities in Nigeria. Of all this group of peoples Oron is the only one that traded first with Germans before Berlin and until the First World War. What I mean here is that the former German territory (Cameroon) and Oron, were so close that German (Iyaman) traders were preferred business partners to the English (Onglish) who arrived the area later. My own late father who was born around 1860 and died in 1964 was full of praise for the Germans - the superiority of their products, their conduct of business and above all their public relations demonstrated through extra, free gifts after transactions. Being lovers of good physical appearance and strength Oron people, my father said, greatly admired these former Barbarians. If you stand at Ibaka or Enwang facing the north (and backing the Atlantic Ocean) with your hands stretched sideways your right hand is pointing at Bakassi and your face Calabar (to the north). Abana, capital of the Efai sub-nationality used to be visible from Ibaka. This region was part of the pre-Berlin Oron sovereignty domain. This and the contiguous area formed part of Eket District and later Okobo-Oron or Oron Local Government Area of the British Administration and after, until Vice- President Abubakar Atiku woke up to reward the Dukes of the Efiks with a territory for the kindness of a Duke expressed in his vast blessings to Atiku in the Nigerian Department of Customs years back. http://www.nigerdeltacongress.com/barticles/bakassi_the_oron_perspective.htm 7/21/2008 Bakassi The Oron perspective Page 2 of 4 What are the interests of Nigeria in the disputed area? This is a question whose answer is both academic and empirical, but real in both logic against concrete facts that relate to Nigeria's geopolitics. The first is obviously that Nigeria, like any other country cannot be satisfied with the present geographic space, considering especially the fast growing population. But the value attached to this territory in question is the oil; yet a Time magazine sometime reported the great strides Cameroon has made with oil from the zone. Second, population explosion and the progressively worsening home politico-economic situation have in recent years forced Nigerians in their millions (some sources put the number at 3.5 million) to migrate to the Cameroons. This migration took a turn for the worse during the Biafran War. In fact this input event changed from "Calabar" (essentially generic identification) to "Biafrans". Since the economic down-turn about 30 years ago, migrant labourers population from Nigeria has grown shamefully worse. From my little village one can count at least 100 people. - often with their families - almost permanently resident in the Cameroons hinterland as farm labourers ad coastal zone as fishermen. Before the Civil War, fisherman population was the most noticeable in the migration scenario. If for example people from Atabong in the present Okobo Local Government area founded a fishing port on the vast marshes sparsely inhabited Bakassi they would give it their Oron mainland name, for example, Ine Atabong (Atabong Fishing port). Perhaps that is how Senator Florence Ita-Giwa - an Okobo native woman who attended school in Oruko (in today's UrueOffong Oruko LGA), whose father was buried in Atabong only three years ago now claims to be from Bakassi which she sees as portion of a non-existent Efik dominion. Let us take another common sense based reality. What has been behind the fact that a vital land mark in Nigeria like a Bakassi Peninsula was not shown on any Nigerian official maps or geography text books or taught to Nigerian children in school until two decades or so ago. I was taught Bight of Benin and Bight of Biafra (later changed to Bight of Bonny). Was this admission of incompetence or share carelessness? There are also some scandalous pieces of evidence that since about 1990 the Nigerian Federal Surveys have not produced new maps of Nigeria. The roadside ones with tails have been on the roads. What reality has this projected? The above may not be parts of the main arguments in the Hague. But commonsense - with which all of us ordinary citizens who regard ourselves as stakeholders in the country called Nigeria - would take these facts with tremendous seriousness. Were they oversights outside a national and international reality of geography and law of nations? There are yet other non- legal reasons for Nigeria's interest in Bakassi outside the fact of locale. These reasons are pertinent in evolving and identifying Oron perspective in the dispute. By 1984 the northern cabal who dominated the Nigerian military were known to have found in heightening the Bakassi problem, even to the level of armed conflict, a way of diverting attention from the deteriorating domestic scene - as a way of holding on to power. Reports from Cameroonian defence establishment are known to have reacted to this by strengthening its military power, especially the country's military ties with France. Knowledgeable Oron intellectuals are known to have partly read this into the rush by the Nigerian ruling class to build a naval base at Ibaka near Enwang and what was called James Town, an Efik settlement (courtesy Ibaka people) which had been neutralised by Oron indigenous Uda people of Ibaka as they began to notice Efik territorial ambition. THE hurry to build this military base was also seen by some in Oron as a design to exercise some sort of surveillance over the South Eastern Niger Delta particularly the intellectually vivacious Oron people. It was officially feared that Oron people could react to an unbearable squeeze on their territorial space and development possibilities the Ibibio and Efik influences which according to Ajato Gondonu "to point of near absorption by both" ("Perspectives in Ethnicity" in Sol Tax, ed. World Anthropology (1978). Both were supported by the Federal Government under the fear that Oron could seeking a separate co- existence with Cameroon Republic where Oron indigenes are often accorded more than ordinary recognition among some ethnic formations. Added to this fear are the pains and sadness that accompany military establishments worldwide. The social http://www.nigerdeltacongress.com/barticles/bakassi_the_oron_perspective.htm 7/21/2008 Bakassi The Oron perspective Page 3 of 4 consequence of a military base on one's territory is better imagined than experienced. We have had it a full cup - disease spread, molestation and denial of human rights. The Ibibio-Efik squeeze as hinted above has challenged the basic instincts of every Oron person chiefly because of the support it has received in official quarters both during the British era and during the military regime when, for instance, late Colonel Udoakaha Esuene forcibly seized the coastal strip of Oron land and currently when Vice-President Atiku Abubakar single-handedly has apparently successfully turned portions of Oron land over to the Efiks reportedly in return for some personal kindness. It must be noted that the helplessness of Oron Ethnic Nationality in initiating measures for the restoration of its territory results to an extent from the apparent indifference of Akwa Ibom State Government whose interest in Oron is only that it produces oil which wins federal and oil multinationals' rewards and financial allocations for State Government disbursement which excludes Oron five LGAs except for some insignificant share to Mbo. This is seen by Oron community, not only as a bloc against socio-economic development but as a way of undermining the nationality's solidarity and power. Let me ask the ICJ-specific question: how do Oron people react to the judgement over Bakassi? From both emerging general local and Cameroon-based opinion Oron citizens have reacted with a concern that is the product of their own nationality interest. Having had a survival, vital connection with the Cameroons - in fact, historically more than any other part of South Eastern Nigeria except Umon peoples of the Cross Rivers State they don't want this fundamental life-line threatened or destroyed.
Load more

Recommended publications
  • Efik Traditional Marriage Rites – a Gender Persepctive
    EFIK TRADITIONAL MARRIAGE RITES – A GENDER PERSEPCTIVE A PAPER PREENTED BY UBONG EKPENYONG EYO, Ph.D. DEPARTMENT OF RELIGIOUS AND CULTURAL STUDIES UNIVERSITY OF CALABAR, CALABAR E-MAIL: [email protected]; [email protected] PHONE: +234-803-701-2079 Abstract This paper investigated Efik marriage rites from a gender perspective. Marriage in Africa is a union between a man and a woman (monogamy) or mainly between a man and women (polygyny), or between a woman and men (polyandry), though this is very rare. In some cases it may be serial polygyny or polyandry, i.e. the case of marrying more than one wife or husband, but always after divorce. Marriage just like other institutions in Africa has rites of passage in which those who intend to enter into it must pass through. Every culture has a sense of peculiarity as to the way in which it approaches this matter. The Efik people are not an exception to this. The question that may be asked is, how gender-balanced are these rites? The Efik people claim to have gender equality, but is this reflected in her marriage rites? Rites are symbolisms of what the actual institution which those rites represent. It is in the light of this that this paper using gender theory critically looked at the Efik traditional marriage rites from gender perspective. The paper realized that, among the Efik people’s traditional marriage rites, there is gender imbalance. It proffers ways of having gender balance in Efik traditional marriage rites. Apart from adding a voice to the cry for gender equality and equity, it provides scholarship a resource material needed for Efik ethnographic study.
    [Show full text]
  • Oral Tradition and Ethnicity in the Creation of New States Sn Nigeria: the Case of Akwa Iboh
    The African e-Journals Project has digitized full text of articles of eleven social science and humanities journals. This item is from the digital archive maintained by Michigan State University Library. Find more at: http://digital.lib.msu.edu/projects/africanjournals/ Available through a partnership with Scroll down to read the article. RESEARCH REVIEW (NS) VOL.8, NOS. 1 & 2, 1992 ORAL TRADITION AND ETHNICITY IN THE CREATION OF NEW STATES SN NIGERIA: THE CASE OF AKWA IBOH F.E.K. Amoah INTRODUCTION One of the major values of contemporary African nationalism is equal rights of the individuals and minorities in a country. The feeling of helplessness in the established socio-political set up often motivates such minorities to try and achieve their goals through their own efforts. In the 1950s the advent of internal self-government in Nigeria brought with it the struggle of minority ethnic groups seeking a measure of autonomy. The idea was resisted by the dominant ethnic groups for as long as possible on the pretext of preserving the unity ofNigeria. This was to a large extent the remote cause of the Nigerian Civil War from 1967 to 1970. Some analysts have ironically labelled it as the 'Nigerian War of Unity' in the sense that it represented the tacit acceptance that true unity could come to Nigeria only when most of its constituent ethnic units genuinely felt that they had a voice in its administration and a stake in its continued existence. Furthermore development planning in the form of sectoral planning on a national basis is not understood by the majority of Nigerians.
    [Show full text]
  • Documenting the Significance of the Ibibio Traditional Marriage Gift Items: a Communicative Approach
    International Journal of Language and Linguistics 2014; 2(3): 181-189 Published online April 30, 2014 (http://www.sciencepublishinggroup.com/j/ijll) doi: 10.11648/j.ijll.20140203.17 Documenting the significance of the Ibibio traditional marriage gift items: A communicative approach Bassey Andian Okon 1, Edemekong Lawson Ekpe 1, Stella Asibong Ansa 2 1Department of Linguistics and Communication Studies, University of Calabar, Calabar, Nigeria 2Department of English and Literary Studies, University of Calabar, Calabar, Nigeria Email address: [email protected] (B. A. Okon), [email protected] (E. L. Ekpe), [email protected] (S. A. Ansa) To cite this article: Bassey Andian Okon, Edemekong Lawson Ekpe, Stella Asibong Ansa. Documenting the Significance of the Ibibio Traditional Marriage Gift Items: A Communicative Approach. International Journal of Language and Linguistics. Vol. 2, No. 3, 2014, pp. 181-189. doi: 10.11648/j.ijll.20140203.17 Abstract: Marriage is one of the culture universals being that it is contracted in every society of the world, but its mode of contract varies from one society to the other. This paper unravels the significance and reasons for the traditional marriage gifts in Ibibio traditional marriage. Gifts in general, have meanings attached when given or received but most importantly, they communicate the culture of the people and other forms of emotions. Through this work, the different items given and the significance of the gifts in Ibibio traditional marriage/ culture are shown. The theoretical framework is the semiotic approach which has to do with the science of sign system or signification which is amenable to this paper.
    [Show full text]
  • The Ethnic Factor in the Nigeria- Cameroon Border Dispute
    1 THE ETHNIC FACTOR IN THE NIGERIA- CAMEROON BORDER DISPUTE BY UGWUOWO KENNETH O. PG/M.SC/10/57038 DEPARTMENT OF POLITICAL SCIENCE UNIVERSITY OF NIGERIA, NSUKKA JULY, 2012 2 TITLE PAGE THE ETHNIC FACTOR IN THE NIGERIA-CAMEROON BORDER DISPUTE BY UGWUOWO KENNETH O. PG/M.SC/10/57038 A DISSERTATION SUBMITTED TO THE DEPARTMENT OF POLITICAL SCIENCE, UNIVERSITY OF NIGERIA NSUKKA, IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE MASTER OF SCIENCE (M.SC) DEGREE IN POLITICAL SCIENCE (INTERNATIONAL RELATIONS). SUPERVISOR: PROF. OBASI IGWE JULY, 2012 APPROVAL PAGE Ugwuowo Kenneth O, a postgraduate student in the Department of Political Science, University of Nigeria, Nsukka with registration Number PG/MS.C/10/57038 has satisfactorily completed his dissertation work requirements for the award of Master of Science in Political Science (International Relations). The work embodied in this thesis is original and has not been submitted in part or in full for another degree of this or any other university, to the best of our knowledge. ………………………… …………………………… Prof. Obasi Igwe Prof. Obasi Igwe (Supervisor) (Head of Department) 3 …………………….. ……………………….. External Examiner Dean 4 DEDICATION To God Almighty 5 ACKNOWLEDGEMENT Having completed a work of this nature, the truism in the saying that no man is an island unto himself easily come to bear as I remain indebted to so many who contributed to make the dream a reality. First, I must commend the inestimable assistance and guide of my indefatigable supervisor and head of department of political science, University of Nigeria, Nsukka, Prof. Obasi Igwe. I so remain indebted.
    [Show full text]
  • The Language of Libation Rituals Among the Efik
    Eyo Mensah, Ekawan Silva: The language of libation rituals among the Efik The language of libation rituals among the Efik Eyo Mensah University of Calabar, [email protected] Ekawan Silva University of Calabar, [email protected] Abstract Libation rituals establish strong connections between the present (living beings) and the past (ancestors) as crucial components of African traditional culture and spirituality; they thus emphasise the belief in ancestors and man’s dependence on supernatural forces for existence, growth, and wellbeing. This article examines the language of libation rituals in the context of Efik traditional marriage from literary, ethnographic, and linguistic perspectives. It describes the form and style of language use as well as the structure (morphology and syntax) of libation prayers, which are coded in specific cultural messages. The study reveals that the ritualised and symbolic language of Efik libation performances is generally solemn, poetic, less manipulative and not structurally open-ended, and that though they may employ commonplace everyday narratives, they have pragmatic connotations that can broadly be contextualised and understood in terms of the values and belief system of the Efik, given their culturally-shaped meanings and metaphysical presuppositions. KEYWORDS: Libation rituals, morphosyntax, spirituality, ancestors, Efik, traditional marriage, ethnography, objects Introduction The Efik people are predominantly found in Southern Cross River State, in south-eastern Nigeria. They occupy five out of the eighteen local Government Areas of the state (Akpabuyo, Bakassi, Calabar Municipality, Calabar South, and Odukpani) as we can see in Figure1. The population of Efik is 1.5 million first-language speakers and about 2.0 million second-language speakers (based on 2007 National Census demographic data), given that the language had served as the local lingua franca along the entire Cross River basin for over a century.
    [Show full text]
  • Evaluating the Place of the Ekpe Traditional Institution As a Tool for Nation-Building in Pre-Colonial Cross River Region
    Historical Research Letter www.iiste.org ISSN 2224-3178 (Paper) ISSN 2225-0964 (Online) DOI: 10.7176/HRL Vol.49, 2019 Evaluating the Place of the Ekpe Traditional Institution as a Tool for Nation-Building in Pre-Colonial Cross River Region Inyang Bassey 1 Charles E. Ekpo 2* 1.Department of History and International Studies, University of Calabar, Nigeria 2.Post-Graduate Student, Peace and Conflict Studies Programme, Institute for Peace and Strategic Studies, University of Ibadan, Nigeria Abstract The Cross River region is a vast socio-cultural mosaic which accommodates peoples of distinct ethnic, religious, social, economic and political inclinations. Its northern half is infact, the birth place of the Bantu group who are known to speak over 200 related languages. Amidst this plurality in culture, a traditional institution played a crucial role in the amalgamation of political structures which, if not for colonial intervention, could have engineered a nation out of these different socio-cultural groups; that traditional institution was the Ekpe institution. Literature on the proliferation and indeed imperium of Ekpe abounds. Yet, none explicitly explain the confederation which the Ekpe was at the process of engineering in the Cross River region before colonialism interrupted such progress. This work examines the unsung attempt by the Ekpe traditional institution to forge a confederation across the segmented peoples of the Cross River region. Utilizing primary and secondary evidences, it has been shown in the work that such efforts at nation-building were yielding results and would have maturated into a formidable central political unit but for colonial truncation. Keywords: Ekpe, Old Calabar, Nation-building, Ekpe confederacy, Cross River Region DOI : 10.7176/HRL/49-02 Publication date : August 31 st 2019 1.
    [Show full text]
  • Okpo Ekak Paradox of Passion and Individuality Among the Efi K
    Okpo Ekak Paradox of Passion and Individuality among the Efi k Onyile Bassey Onyile all photos by the author, except where otherwise noted asks have long been used in religious and trading period. Th ese roles caused the obong or king to impose communal ceremonies concerned with and collect a trading tax called comey for trading privileges on spiritual transformation, disguise, fertil- the river. Aft er the abolition of the slave trade in the late 1880s, it ity rites, or amusement. Th ey are usually quickly made the transition from the slave to the palm oil mar- worn over the face, but in some societ- ket. In 1849, Calabar became the fi rst headquarters of the Brit- ies masks are worn on other parts of the ish consul on the Bights of Benin and Biafra; by 1891 it became Mbody. For example, Gelede and Egungun masks of the Yoruba the fi rst capitol of Oil Rivers Protectorate. In 1846 Reverend people cover the entire bodies of their wearers (Lawal 1996, Dre- Hope Masterton Waddell of the United Presbyterian Church of wal and Drewal 1990, Adepegba 1984). Inuit women wear fi nger Scotland established a Christian mission there with the help of masks during storytelling and dance performances (Feinup- Jamaican catechists. Th ereaft er, Calabar became the fi rst center Riordan 1996). Similarly, among Efi ks, Okpo masks allegori- of missionary expansion on the Bight of Biafra, and many Efi ks cally shape the complexities of sexual maturity with full body professed Christianity. masks (Figs. 1a–b). To Efi ks, masks are cultural objects intri- Th is is a sociocultural study that examines the meaning, aes- cately woven with other aspects of their communal life.1 Th ey thetics, and functionality of Okpo in Efi k society and how cul- view their world as a continuum, composed of the living and the tural forms of knowledge and expression shape and are shaped dead, with the ancestor(s) ever-present in the lives of individ- by Okpo performances.
    [Show full text]
  • Perspectives on Nigerian Peoples and Culture
    Perspect ives on Nigerian Peoples and Cult ure i ii Perspectives on Nigerian Peoples and Culture Edited by Joh n E. A gaba Chris S. Orngu iii © Department of History, Benue State University, Makurdi, 2016 All rights Reserved. This book is copyright and so no part of it should be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, electrostatic, magnetic tape, photocopying, recording or otherwise, without the prior written permission of the copyright owner (Department of H istory, Benue State U niversity, M akurdi). ISBN: 978-978-954-726-5 A Publication of the Department of History, Benue State University, Makurdi, Nigeria. Department of History, BSU Publication Series No. 1, 2016 iv Dedication Our Students v Acknowledgements We acknowledge the contributors for their collective resourcefulness in putting this volume together. We also deeply appr eci at e t h e sch ol ar s w h ose or i gi n al i deas h ave added val u e t o the chapters in this volume. vi Contents Dedication v Acknow;edgements vi Contents vii Foreword ix Chapter One Conceptual Perspectives of Culture Chris Orngu 1 Chapter Two Notable Ethnic Groups in Northern Nigeria Terwase T. Dzeka and Emmanuel S. Okla 7 Chapter Three Notable Ethnic Group in Southern Nigeria Toryina A. Varvar and Faith O. Akor 22 Chapter Four Culture Zones in Nigeria Armstrong M. Adejo and Elijah Terdoo Ikpanor 36 Chapter Five Traditional Crafts and Cultural Festivals in N igeria Emmanuel C. Ayangaor 53 Chapter Six The Evolution of the Nigerian State Saawua G.
    [Show full text]
  • FILOSOFIA THEORETICA FORMATED Vol 2 No. 1. Final 1Docx
    Filosofia Theoretica: Journal of African Philosophy, Culture and Religion THE ADMINISTRATION OF JUSTICE IN PRE- COLONIAL EFIK LAND Inameti, Etim Edet Department of Philosophy University of Calabar [email protected] 1. Introduction The major task of this paper is to do an overview of Administration of Justice in the Pre-colonial Efik as well as the Efik judicial system in particular. Its intention is to show how the emergence of the British Colonial Administration on the Efik land alongside its justice delivery system with passion for litigation (Ukot Ikpe Ke Esop) as a modus for attaining justice help to stratify negatively the society it came to build and/or develop. To drive home our point, the processes of obtaining justice in the Efik world-view would be exposed. In doing this we shall trace the pre- colonial administration of justice in Efik land from dynasty to dynasty. We shall also show how developed the Efik Judicial system was long before colonialism. This strong traditional system would be shown to have been greatly undermined by the colonial system. After which a proposal for a “judi-cultural renaissance” as a pivot for a new social orientation and justice delivery would be put forward. 2. Administration of Justice in Pre-Colonial Efik Justice among the Efiks is the moral resolution of issues which involves punishment, reward and restitution. In considering the concept of justice among the Efiks, the need to appropriately react to some of the questions that often characterized a study of this nature need not be overstressed, such as – Is there an African jurisprudence nay the Efik Jurisprudence? If there is, what are its components? What are its modes of operations? And so on.
    [Show full text]
  • A Bibliography of the Bible in Africa
    A BIBLIOGRAPHY OF THE BIBLE IN AFRICA Grant LeMarquand Trinity School for Ministry Ambridge, PA USA This bibliography is an updated version of a listing which was first published in 1993. The present version is an attempt to list all known works of biblical interpretation produced by Africans, for Africa, or about African interpretation. Included in this version is a listing of book reviews and abstracts which have appeared in various publications describing many of the works listed here. The listing of reviews and abstracts may prove to be especially helpful in cases where it is difficult to aquire a copy of the original essay or book. Although this work has the purpose of being comprehensive, it is probable that I have missed numerous items which should be included in this list. I wish to apologize to any whose works have escaped my attention. The bibliography is divided into five sections. Section one lists bibliographical sources. Some of these sources are periodical publications which should be consulted for future contributions to the growing corpus of works of African exegesis. Although there are few annotations in other parts of the bibliography, this section is quite thoroughly annotated. The second section is entitled “Studies of the Use of the Bible in Africa / Hermeneutics.” Works in this section elucidate various aspects of biblical interpretation in Africa, especially the relationship between culture and interpretation. The third section lists works on “Africa and Africans in the Bible.” Since this division of the bibliography deals with texts which have received extensive treatment from non- Africans, many more works could have been listed I have included only those publications written by Africans (including Africans of the ‘diaspora’) and any others who focus on the ‘Africanness’ of the texts in question.
    [Show full text]
  • Changing Meanings in Patterns of Efik Women Hair Styles Edisua Merab
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers A Journal of Theatre & Media Studies Vol. 1. No. 2, April, 2016 Changing Meanings in Patterns of Efik Women Hair Styles Edisua Merab Yta Dept. of Theatre and Media Studies University of Calabar Abstract This paper examined selected Efik women‟s hairstyles from the past comparing them to modern day trends. The key questions the study sought to answer were: Have there been changes in styles and materials used in designing Efik women‟s hair? Have the meanings associated with these hairstyles changed overtime?The paper uses historical methodology; primary sources are pictures of hairstyles while secondary sources are history books, journals and literature review to arrive at conclusion concerning Efik women hairstyles. Current trends show that there have been some changes in patterns and evolutions in materials used. Meanings are also changing. Whereas in old times, hairstyles could tell age, social class, marital status, occupations and spiritual affinity. This is hardly the case now. Key words: Efik women, changing meanings, hairstyles. Introduction Humans throughout civilizations and cultures have always accorded the hair a very special place. From ancient civilizations of the Sumerians, Egyptians, Greeks, Phoenicians, Assyrians, and Romans to the medieval period into the fifteenth century to the present, the art of hair design has been part of human civilizations. Men and women have styled their hair with various materials and in varying styles, simple or elaborate to even outright clean shaven. Many books exist which have documented these hair patterns across civilizations and cultures.
    [Show full text]
  • From Ritual to Dramatic Art the Ukwa War Dance of Ekid People
    Research Journal of English Language and Literature (RJELAL) A Peer Reviewed (Refereed) International Journal Vol.6.Issue 1. 2018 Impact Factor 6.8992 (ICI) http://www.rjelal.com; (Jan-Mar) Email:[email protected] ISSN:2395-2636 (P); 2321-3108(O) RESEARCH ARTICLE FROM RITUAL TO DRAMATIC ART THE UKWA WAR DANCE OF EKID PEOPLE UWEM AFFIAH, PhD1, JAYNE OWAN2 1,2Department of English and Literary Studies, University of Calabar, Calabar, Nigeria 2Email: [email protected];[email protected] ABSTRACT Whereas the incipient focal point of interest in research in indigenous African drama was and still remains masquerade performances, the research feasibility survey for this work revealed a preponderance of war dances within the corpus of African Oral Literature. Fascinated by the impressive number of war dances in existence, the researchers decided to carry out this research work on the ‘‘Ukwa ’’ War Dance. The work sets out to analyse the performance within the context of drama, establish a theoretical basis for considering war dances as dramatic art and in the process crystallize the elements and defining characteristics of this dramatic art form. Relying rather heavily on field work, with little library research, the researchers viewed the performances in situ in a number of locations though using Eket as its target location. Video recordings were also made. The researchers interviewed several members of the target community with a view to gaining proper understanding of the performance which would in turn yield correct analysis of the performance. We applied a theory known as “ethnodramatics’’, a theory emanating from an earlier research work by one of the researchers here.
    [Show full text]