| Nsibidi symbols which are used by the Ibibio, Efik and Annang people by members of the Ekpe society | ||||||||||||
| Total population | ||||||||||||
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| Over 5 million | ||||||||||||
| Regions with significant populations | ||||||||||||
| Nigeria 4,482,000 | ||||||||||||
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The Ibibio are a people of southeastern Nigeria. They are related to the Anaang and the Efik peoples. During colonial period in Nigeria, the Ibibio Union asked for recognition by the British as a sovereign nation (Noah, 1988). The Annang, Efik, Ekid, Oron and Ibeno share personal names, culture, and traditions with the Ibibio, and speak closely related varieties of Ibibio-Efik. Prior to present-day Nigeria they were regarded as Ibibio tribes speaking dialects of Ibibio.
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The Ibibio people are found predominately in Akwa Ibom state and is made up of the related Anaang community, the Ibibio community and the Eket and Oron Communities, although other groups usually understand the Ibibio language. Because of the larger population of the Ibibio people, they hold political control over Akwa-Ibom State, but government is shared with the Anaangs, Eket and Oron. The political system follows the traditional method of consensus. Even though elections are held, practically, the political leaders are pre-discussed in a manner that is benefiting to all.
The Ibibio people are located in Southeastern Nigeria also known as Coastal Southeastern Nigeria. Prior to the existence of Nigeria as a Nation, the Ibibio people were self-governed. The Ibibio people became a part of the Eastern Nigeria of Nigeria under British colonial rule. During the Nigerian Civil War, the Eastern region was split into three states. Southeastern State of Nigeria was where the Ibibio were located, one of the original twelve states of Nigeria) after Nigerian independence. The Efik, Anaang, Oron, Eket and their brothers and sisters of the Ogoja District, were also in the Southeastern State. The state (Southeastern State) was later partitioned into two states (Akwa Ibom State and Cross River State).
The Ibibio have lived in the Cross River area of modern day Nigeria for several hundred years, and while written information about them only exists in colonial records from the late 19th century on, oral traditions have them in the region much earlier than this. With common ancestors, the Ibibio also include the Annang, Efik, Oron, Eket, and Ibeno with combined population of over ten million.
"Ibio-ibio" means short or brief and doesn't have anything to do with height of the Ibibios. The name was given due the ibibios brief way of doing things. There are many areas in Ibibio land that have their dialectical differences. In some places family is called ekwere, "Ikot" and ekpuk in other areas. Goat is called ibut in Eastern Ibibio Ikono (present day Ikono Local Government Area) but called ebut in others. Head is pronounced iwud in some areas but called ibuot in others. Road is called okpo-di-ghe and usung in other places.In Ibeno House is called "ulok" and while it is called "ufok" by some other Ibibio groups. The name "Ikot" often replaces "the house of... or the people of", referring to their origin or ancesstors. Another meaning for Ikot in Ibibio land is bush.
The main economic staple in the region is the palm tree, the oil of which is extracted and sold to external markets. Among the Ibibio, those of the highest rank in the Ekpo society, Amama, often control the majority of the community wealth. The Amama often appropriate hundreds of acres of palm tree for their own use and ensure with the profits they earn that their sons achieve comparable rank, effectively limiting access to economic gain for most members of the community. The Ekpo society requires that its initiates sponsor feasts for the town, which fosters the appearance of the redistribution of wealth by providing the poor with food and drink. In effect, this allows the disparity in wealth to be perpetuated in Ibibio society.
While "kingship" and chieftaincy among the Ibibio are modern creations (introduced during colonialism), traditionally Ibibio society consists of villages and towns ruled by a group of elders (Ekpo Ndem Isong) and the heads of extended families. Their decisions are enforced by members of the Ekpo society who act as messengers of the ancestors (ikan). Ekpo members are always masked when performing their policing duties, and although their identities are almost always known, fear of retribution from the ancestors prevents most people from accusing those members who overstep their social boundaries, effectively committing police brutality. Membership is open to all Ibibio males, but one must have access to wealth to move into the politically influential grades.
Ibibio religion is based on paying tribute to the village ancestors. Failing to appease these ancestors will result in the wrath of the Ekpe society. The most important ancestors are those who achieved high rank while living, usually the house heads. They may control the fortunes of the descendants and are free to afflict those who fail to make the proper offering or those who fail to observe kinship norms. Ala is the earth deity and is appeased through Ogbom ceremony, which is believed to make children plentiful and to increase the harvest. It is performed in the middle of the year, every eighth day for eight weeks by each section of the village in turn.
The Ibibios were introduced to Christianity through the work of early missionaries in the 19th century. Samuel Bill started his work at Ibeno. He established the Qua Iboe Church which later spread places in the middle belt of Nigeria. The Methodist Church, the Roman Catholic church, and Presbyterian Church rode into the Ibibio hinterland. Later, day churches were also introduced, for e.g. The Apostolic church, Independent churches, like Deeper Life Bible Church, came into the area in the second part of the 20th century. Today Ibibio people are predominately Christian area.
The Ibibio practiced the killing of twins before it was abolished during the colonial era, with help of missionary Mary Slessor. It was common practice for twin babies to be taken to their community's local evil forest and left to die as it was a taboo for twins to be born. This belief corresponds with the same taboo that has been previously found with the Igbo people.
The masks and accouterments of the Ekpo society make up the greatest works of art in Ibibio society. Drumming and music are also important elements in Ekpe ceremonies. The wooden sculpture from this area is also very detailed, and artists are just as likely to capture beauty as they are the hideous forms of evil spirits.
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