Prominent Efik cultural leaders and community members have raised concerns over what they describe as growing deviations from established Ekpe traditions following recent public displays in parts of Calabar NEGROIDHAVEN can report.
The concerns, expressed through eyewitness accounts, videos and public statements, centre on the participation of children and uninitiated youths, the use of sacred Ekpe grades at informal events, and alleged disregard for long-standing ritual protocols.
One of the voices drawing attention to the issue, Chief Asandia Hogan, an Efik cultural advocate, said she witnessed several practices during recent Ekpe outings that she described as inconsistent with tradition.
“My greatest shock was seeing a girl without Ntangnkanda in her hair participating openly around Ekpe,” Hogan said, adding that she had never encountered such a situation in her decades of observing Ekpe activities in Calabar.
She also questioned the appearance of a child dressed as Murua, a senior Ekpe grade, during the outing. According to her, Ekpe roles of that nature were traditionally reserved for trained and initiated adults.
Concerns were also raised over the music and dance accompanying the masquerades. Hogan said some youths were heard performing English and contemporary Afrobeat songs for Ekpe, rather than traditional Ekpe chants, while others reportedly danced in ways she said did not reflect established Ekpe movement patterns.
Beyond individual conduct, Hogan pointed to what she described as a broader breakdown of authority within the Ekpe system, citing conflicting claims by individuals identifying as Obong Ekpe and uncertainty over which bodies had jurisdiction over specific Ekpe practices.
“I met someone who said Ekpe Ukabade Isua and Ekpe Efe were different, and that raised serious questions for me,” she said.
Supporting the call for reform, Henrie Duke Bassey, another Efik community member, said disputes among Ekpe leadership structures had contributed to what he described as unchecked misuse of sacred grades such as Idem Ikwo.
“Whatever issues the different Efes have, it is time to unite and stop this situation where Idem Ikwo is being played indiscriminately,” Bassey said, adding that individuals conferred with Ekpe titles should be properly instructed in Ekpe tenets.
Other contributors to the debate have called for stronger intervention by traditional authorities. Chief Edem Bassey urged the Obong’s Council and Ekpe leadership across Efik land to take decisive action, including the possibility of temporarily suspending Ekpe activities.
“If care is not taken, Ekpe will lose its essence,” he said, calling for a return to foundational practices.
However, some commentators cautioned against placing the blame solely on younger participants. Tarayoghoekondo Henshaw, in a response to the criticisms, argued that many youths were never properly introduced to Efik culture due to upbringing that prioritised Western values and discouraged traditional practices.
“You cannot abandon culture in a child and later punish them for answering its call incorrectly,” Henshaw said, attributing the current situation to failures in cultural transmission by parents and elders.
Similarly, Joseph Essien noted that cultural change was often accompanied by compromises, especially as older custodians pass on without fully transferring knowledge.
Despite the disagreements, several voices acknowledged a shared concern: the continued relevance of Ekpe to younger generations. Some contributors described youth participation, even if flawed, as evidence of sustained interest in Efik culture, while stressing the need for structured guidance.
Meanwhile, Ekpe Efik Iboku, one of the recognised central Ekpe authorities, has issued a formal statement responding to similar developments. In a notice dated December 30, 2025, the body cited “blatant and flagrant violations of Ekpe laws” during the recent yuletide season and warned that such breaches would no longer be tolerated.
The statement listed infractions including unauthorised Ekpe displays, improper movement across Ekpe jurisdictions, participation by non-initiates, improper presentation of Ekpe masquerades, and the involvement of females in Ekpe processions.
Ekpe Efik Iboku subsequently decreed that no Ekpe procession is permitted within its jurisdiction without prior authorisation, that foreign Ekpe masquerades must obtain valid clearance from their parent lodges, and that “no female shall be found participating in, leading, or accompanying any Ekpe procession” within its domain, warning that all violations would be addressed firmly and impartially in accordance with ancestral Ekpe laws.
