By Orok Otu Duke
Once upon a time, “Ekpo Anyokho, Ekpe, Ekpo Ekoong, Abon, Ekang and Akata were employed for local governance, law, order, and social justice, across a wide representation of levels and institutions of government in Ibibioland. With the imposition of colonial rule in Ibibioland from 1885 onward, the Europeans retained aspects of such indices of governance consequent upon its effectiveness, efficiency and reliability. (Nkubo, 2009)
Every human institution has definite functions in the social system. Such functions are often closely correlated with the integral structure of the institution as well as the experiences and needs of the community. Once an institution fails to fulfil its primary roles in the course of its existence (unless such functions are replaced by new ones) there would be structural disintegration and ultimate decay of the institution.
Conversely, an institution with a definite set of social functions is bound to co-exist and grow as an integral part of society. Before early contacts with the western ways of life, the Ibibio/Annang and Efik communities had important institutions which played recognised roles with well-defined functions in the community and whose practical values have guaranteed their continuous existence as social systems within the community.
Once upon a time, some of these institutions exercised functions covering judicial, moral and humanitarian spheres of the community’s influence on the group. The institutions that had considerable influence in their respective spheres of operation are: Ekpe, Ekong, Ekpo Ibibio/Annang, Obon, Ekan, Ekpri Akata, amongst others (11 International Journal of History and Philosophical Research: Vol 8, No.1, pp.11-21, May 2020).
Fast forward to modern times and governance, all the above-named masquerades and their attendant quasi-authorities and duties became “Functus Officio”; and their music died. They were only remembered along cultural, traditional and entertainment lines and education. They were effectively disbanded and discarded to become innocuous artefacts and relics. Relics of the past, Legally speaking.
Albeit, wherever their peripheral activities offend or come in conflict with the extant laws, members of these defunct groups are usually proscribed or outrightly banned or restricted to their shrines or covens.
The main issue for me is the news item about EKPO and the law, thus; “JUST IN: MASQUERADE ARRESTED IN UYO: Akwa Ibom State Police Command has arrested one David Effiong for causing public disturbance while dressed in full masquerade attire. Commissioner of Police, CP Baba Azare, says the suspect will be charged to court.” (December 2, 2026)
The story is a powerful piece of local heritage that underscores the tension and transition between indigenous governance systems and the modern Nigerian legal framework. History, is already on its way to repeat itself.
READ ALSO: HIV/AIDS: Duke calls for collaboration to curtail spread, stigmatisation
Once upon a time, in the same Uyo Judicial Division, in the “Old Cross River State”, Justice Effion U Antia, had sentenced an Ekpo masquerade to prison for having assaulted him and other indigenes around Anua town or so. Thereafter, he was rumoured to have developed health problems, which led to his demise. Justice Antia may have died, but the Ekpo masquerade was convicted.
The story of Justice Antia imprisoning an Ekpo masquerade is a well-known local anecdote or a popular metaphor in Akwa Ibom and Cross River states of Nigeria, highlighting the assertion of modern legal authority over traditional practices. It is often cited as a symbolic instance of how the Nigerian justice system handled the conflict between state law and traditional beliefs regarding the ‘spirit’ nature of masquerades.
Some of the disruptive activities associated with some of these masquerades include: unlawful assembly, public disturbance, extortion and assault, all being punishable under the extant Masquerade Control and Allied laws.
For Citizen David Effiong, other Masquerades and Spiritual beings, who would desire the Government of the day to cede the space for them, this is a pipe dream. Laws are meant to be obeyed, the security forces would enforce the law and the judicial system would prosecute and convict all the culpable ones.
Any negation or deviation from the tenets of the law in a civil society, would be a surrender to charlatans and a descent into dystopia.
A bird that knows how to sing and does not want to sing would be made to sing. To all known, seen and unseen beings amongst us, you would either obey the laws or suffer the penalty of disobedience: that is the way the cookie crumbles.
Orok Otu Duke, PhD, writes from Duke Town.
