“ghost.” All ancestors are ghosts or spirits of those
who once lived. Ancestors founded their villages
and established a settled way of life for themselves
and their descendants; consequently, kin groups
similar to clans were formed. A general theme in
traditional African philosophy is that living
humans and ancestors are linked; therefore, the
Ekpo society is designed to enforce the norms of
the ancestors. This entry looks at the initiation
ritual and its social function.
Initiation RiteIn traditional Africa, initiation into Ekpo was
mandatory; therefore, all males were initiated. In
postcolonial times, however, initiation is volun-
tary. Men may be initiated into many ranks. The
first rank is theEkpo Ntok Eyen, which means
Ekpofor boys; the second rank isAtat,Ekpofor
young adults; and the third rank isEkpo Nyoho.
A minimal expense is required for initiation into
the first two ranks. All boys can be initiated into
these ranks; however, most people aspire to initi-
ate in Ekpo Nyoho because the acquisition of
real political power can be achieved in this rank.
Most wealthy men achieve membership in Ekpo
Nyoho because the expense of this initiation
is considerably more than the first two ranks.
Other ranks include Ayara, Iyun, Inan, Ekpoton,
Anan, Eka Ekpo, Ete Ekpo, Amama Ekpo, and
Inuen Ekpo. The Amama Ekpo membership is
the most powerful.
Initiation takes place in an area of the forest des-
ignated as the sacred forest, especially for initiation
into particular ranks. The general initiation process
of Ekpo Ntok Eyen includes being introduced to
the ikan as a new member. Incantations, which are
followed by libation, invite the ikan to drink and
be beseeched to protect the new initiates. Secrets
appropriate to the rank are revealed, which the
initiates swear to never reveal to noninitiates. Also,
they learn and master secret greetings. When they
have completed this process, initiates can take part
in Ekpo activities in the community. The same
process is used for the Atat, Ekpo initiation.
Ekpo makes use of secret rituals, signs, sym-
bols, and forms of knowledge to serve the com-
munity. On the one hand, withholding knowledge
from noninitiates causes Ekpo to be called a secret
society; on the other hand, the existence of the
society is not secret because the Ekpo society was
designed to maintain the health and vitality of
the community. In addition, there are festivals,
dances, and songs associated with Ekpo. The most
distinguishing feature is Ekpo masks. Ekpo mem-
bers adorn themselves in masks, raffin capes, and
other accouterments to impersonate the ancestors
and other dead members of the Ekpo society.
Rituals are performed for occasions such as
planting and harvesting seasons and funerals.
Daniel A. Offiong describes the ritual process,
known asudat ekpo, as the bringing ofekpo
(ancestors) to the village from the home of the
spirits (obio ekpo) to live in the world for a
short while. The day of ekpo’s arrival in the
village is a holiday and a cause for celebration.
The ritual is inaugurated with various grades
of Ekpo, beginning with Ekpo Ntok Eyen, who
spend hours drumming, doing acrobatics, and
making sacrifices in the sacred forest set aside
for that particular grade of ekpo. After this,
some Ekpo members mask themselves as ances-
tors. Then when they arrive in the village
square,ata esien, more drumming and acrobat-
ics take place. Because this ritual takes place
immediately after planting season, a feast to
celebrate a successful planting season, called
udia ndisa, allows the women to cook special
foods for their husbands and show apprecia-
tion for their good work during the planting
season.Social Function
Peace and harmony must be maintained while the
different grades of ekpo are operating in this
world, so there can be no quarreling or fighting.
Violators are severely punished. When the visit of
the ekpo is over, a public holiday is set aside for
return of ekpo to obio ekpo (nyono ekpo) to their
sacred forests.
Atat performed three major social functions.
They provided the people with entertainment, news
and information, and socialization. Robert Kwami
says that an element of moral or other forms of
education is evident in songs, “Whether dealing
with masquerades or purely with entertain-
ment....” The following song text is used byEkpo:Ekpo Secret Society 235