Encyclopedia of African Religion

This song depicts an old woman who accuses Ekpo
of being responsible for her social condition. Ancestors
are believed to control the fortunes/misfortunes of
individuals and the community at large.
Ekpo regulated social, legal, political, and eco-
nomic matters in traditional community life and
continues to do so, but to a lesser degree. In
Ibibio, Ekpo Ndem Isong, a group composed of
elders and heads of extended families in the village
are the rulers; they dispense customary law and
justice. Ekpo assists Ekpo Ndem Isong by enforc-
ing laws, preventing feuds, settling disputes and
conflicts, and coordinating community projects.

Willie Cannon-Brown

SeealsoInitiation; Rites of Passage; Societies of Secrets

Further Readings

Akpan, J. J. (1994, Autumn). Ekpo Society Masks of the
Ibibio.African Arts, 27(4). Available at
http://www.jstor.org
Ben-Amos, P. (1969, Summer). Keeping the Town
Healthy: Ekpo Ritual in Avbiama Village.African
Arts, 2(4). Available at http://www.jstor.org
Ekpo, I. A. (1978, November). Ekpe Costume of the
Cross River.African Arts, 12(1). Available at
http://www.jstor.org

Kwami, R. (1992). Songs From Akwa Ibom and Cross

River States of Nigeria.African Languages and

Cultures, 5 (2). Available at http://www.jstor.org

Offiong, D. A. (1984, September). The Functions of the

Ekpo Society of the Ibibio of Nigeria.African Studies

Review, 27 (3). Available at http://www.jstor.org

ELDERS

In traditional African societies, as well as embed-

ded within the value systems in contemporary

African communities worldwide, to live to an old

age was and is considered a blessing. Eldership is,

however, more than mere aging. The difference is

important to understand. Being an elder is funda-

mentally different from just being old. In regard to

African religion, the purpose and practice of elder-

ship is found in the spiritual meaning of eldership.

In fact, in traditional life, elders were the

undisputed repositories of both the spiritual

essence and practice of the community. The

Bantu-Congo, for instance, believed that human

development was a process of spiritual evolution

and cultural maturation. Accordingly, elders

being those persons with decades of experiential

learning and spiritual refinement were more spiri-

tually evolved and culturally mature. This entry

236 Elders

Ekpo nyoho Obon Obobom Ekpo nyoho Chief of masqueraes

Utun iniehe enyin amono okpo usun isan The worm has no eye yet is see the path

Iso nte eka mkpa eyin Idem His face is like that of those going to the funeral of

Idem’s child

Iso nete eka usoro ndo His face is like that of those going for a Wedding

Ekpo time edem ke ufok akananwan Ekpo stay back from an old woman’s house

Akananwan iniehe eyin uduadekpo The old woman has no child to bar Ekpo’s Way

Ukite nana ado okpuho ama akem ndo eyin owo

Look! The money was enough for the dowry

Mben nno ekpo Ikot Abis But I gave it to the Ekpo of Ikot Abia

Utun iniehe enyin amono okpo usun isan The worm has no eye yet is sees the path

Ekpo nyoho Obon Obobom Rkpo nyoho Chief of masquerades

Ekpo mi–o [three times] My Ekpo–o [three times]