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INDIGENOUS KNOWLEDGE SYSTEM IN AKWA

IBOM STATE THE ROLE OF EYEI AS SYMBOL OF
SOCIAL AND SPIRITUAL PRACTICES IN
PRECOLONIAL IKONO/INI SOCIETY

Inyang, Victor
History and intenational studies (B.A) Ado-Ekiti

African History (M.A In View)

University of Uyo

Uyo, Nigeria

inyangvictorc@gmail.com

Tel.: +234 703 137 7501, +234 818 569 5095

January 2016
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ABSTRACT

Social and spiritual practices are an inevitable aspect of man and society.
Among the pre-colonial Ikono/Ini society, Eyei (young palm frond) has
remained a valuable traditional instrument used as a symbol of social
and spiritual practices. Eyei is considered to be an injunction signifying
‘no trespassing’ whenever and wherever hoisted. It also symbolizes
peace whenever there is conflict. It also symbolizes love, unity, non-
aggression and mutual understanding. This paper seeks to examine the
role of eyei as a symbol of social and spiritual practices in pre-colonial
Ikono/Ini society. This paper in its methodology used historical method
comprising primary and secondary sources of data. Also, this paper in its
findings noted that eyei played a role of the symbol of spiritual practices
in pre-colonial Ikono/Ini society. This is possible because eyei served as
a weapon for maintaining law and order and thereby stopping violent
conflicts, bloodshed and breach of public peace. Eyei was also regarded
as a sacred object among the Ikono/Ini people that was why it was
rarely disregarded wherever and whenever it was hoisted.
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INTRODUCTION

THE MEANING OF EYEI (YOUNG PALM FROND)

According to an intelligence report on Abak Ediene, Ukpom and

Midim, Eyei is a young palm frond which is put into the ground as a

notice to prevent trespassers. In Ibibioland (Akwa Ibom state, Nigeria)

whenever there was any dispute over land, the matter was kept under

control by the placing of Eyei on the land. This consisted the fringe of

grass which was generally accepted and recognized as an injunction

and probation against fighting and entering into the land by either party

until settle of the dispute.

In civil matters, especially land disputes there is often wide

application or use of eyei which when hoisted, acted as ‘no trespassing’

notice.1 It was rarely disregarded by the contending parties because of

the religious/spiritual taboos it carries. Eyei is used at the traditional

level for so many civil and criminal matters and has a lot to do with the

traditional believes, culture, philosophy and social activities of the

people.2 Eyei is obtained from a palm tree but it becomes potent and a

spiritual symbol and also an instrument of conflict resolution after

being ritualized thereby making it a sacred instrument

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BACKGROUND AND HISTORY OF IKONO/INI SOCIETY

Ikono Local Government area is situated at the northern axis of

Akwa-Ibom state some 50 kilometers away from Uyo, the state capital.

It lies between latitude 50 221 and 50 north of equator and longitude 70

351 and 70 581 east of the Greenwich meridian. 3

The area is flanked on the north by Imo state, south by Abak and

Uyo on the east and west by Itu and Ikot Ekpene Local Government

Areas respectively. Ikono/Ini covers an approximate land mass of

610,729 square kilometers with generally low level land dotted with

pockets of undulating landscaping features, most of which have been

destroyed by gully erosion.

There is no discernable physical relief but most places rise as high

as 200 meters above sea level which some notable areas like Obotme

and Mbiabong Ikot Udofia are suffering from erosion troubles.

The area enjoys an approximate population of 500,000 people with

density as high as 818.33 persons per square meter. The inhabitants of

the land mass are strong-willed homogenous group, the Ibibios, with a

common ancestral descendant. They are said to have originated from

the BANTUS ancestral stock of the great Nigeria-Congo sub family

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group which migrated from the central part of Africa during the historic

transmigration of the thirteenth century.

The inhabitants of this area with “Ibom” as their common

ancestor are aware of their great being from whom they all descended

and whom they worship as their deity.5

Language

Although there are differences in the dialects of the people of

Nkari, Itu Mbonuso and Iwerre clans, the entire Ikono/Ini people speak

Ibibio as their mother tongue. A handful of villages around Iwerre

border speak Igbo alongside Ibibio.

Occupation

The people, all the year round are engaged in two principal

occupations: farming and trading. The enormous land mass and thick

vegetation provide conducive environment for seasonal farming whose

products are their main commodities of trade. The inhabitants are also

involved in gravel quarrying and pot making.

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Clans/Villages

Ikono/Ini has a total of 243 villages, grouped into eight clans and

there again spread into 14 development areas.

The area is largely rural and the pattern is in community clusters

while modern buildings are found in various hamlets. Large population

concentrations are recorded in semi-urban areas in Itak, Ukpom,

Anwana, Odoro Ikpe, Ikpe Ikot Nkon.

Climate and Vegetation

Ikono/Ini falls within the tropical zone with two alternating

seasons, the rainy season starting about May and ending sometimes in

October and dry season from November to April.

Due to the location of Ikono/Ini on the fringe of the tropical

rainforest belt, its dominant vegetation is the large foliage mostly of

trees and shrubs including principal cash crops like oil palm, raffia

palm and timber. Simply put, Ikono belongs to the palm belt region

characterized by thick forest and fertile land. 7

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THE SOCIO-RELIGIOUS SET UP OF IKONO/INI SOCIETY

Interdependence is a fundamental principle of the Ikono/Ini

philosophy of life because a tree does not make a forest. The Ikono/Ini

ideology of interdependence recognizes that unity is strength. It

promotes discipline, reduces crime and humanizes relations.

African religion recognizes personal/individual salvation, but it

exists mainly for the preservation of the collective life and of the

community. The Ikono/Ini peole believed that God (Abasi) and lesser

spirits/deities (mme ndem) controlled natural phenomena. As much

offerings and sacrifices and libation was a normal form of ritual worship

among the people. The ritual was usually performed by a traditional

priest or a senior elder. Udo, argues that, although, the Ibibio believe in

minor deities (spirits called mme ndem), and in ancestors, and that they

build shrines for them, they believe in the supreme God called Abasi

Ibom. It is their belief in lesser gods and deities that qualifies the

traditional religion of the Ikono/Ini as polytheistic.

According to Udo, it might be said that the Ibibio regarded their

ancestors as greatest part of God’s agents or functionaries (mme isung

utom Abasi) who lived in a sacred land given them by mother earth. The
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Ikono/Ini people believe that the ancestors can still hear them if they

call; hence, the popular Ibibio proverb “ekpo akpa enyin ikpaha utong”

(it is the dead man eyes that die, not his ears). 8 Esen, further stresses

that, if the dead are still listening and hearing what is said then it

becomes very necessary to watch what one says as ancestors would not

want to hear things that are unworthy of their descendants. 9

Thus, the concept of man as a person who co-exists with others

give rise to collective responsibility, interdependence and human living

which is an important aspect of socio-religious life of Ikono/Ini people.

Furthermore, the weak and aged are affectionately given care in a

comforting family atmosphere. The comforting family atmosphere is

provided by the extended family system. 10

In Ikono/Ini society, the elders are regarded as custodians of

communal wisdom and therefore they are conceded leadership in the

affairs of the people. One of the reasons for this is the nearness of the

elders to the ancestors. Africans generally have deep and ingrained

respect for old age, and even when they find nothing to admire in the

old man, we will not easily forget that his grey hairs have earned him

right to courtesy and politeness. Though it is natural for the Africans to

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respect an elder, this respect in some cases, can be relative to what we

can find and admire an elder.11

Ikono/Ini people are religious people. They have their own values,

without these values no ideology can offer an adequate and lasting

reason for respecting one another. These religions values are the rock

foundations on which the society is built. It must however be mentioned

that traditional worship formed the basis of religious practice among

Ikono/Ini people in the pre-historic time.

Inspite of the above discussions, it is indeed pertinent to point out

that from time to time, conflict also arose among the peoples of

Ikono/Ini. Such conflicts range from land disputes, marital conflicts, et

cetera.12 Conflict as a phenomenon is an important part of our daily

lives. Conflicts take place within a society made by the result of several

factors. Interestingly, most of the conflicts were peacefully resolved in

Ikono/Ini society.

EYEI AS AN INJUNCTION AND INSTITUTION

The young palm frond popularly known as eyei have remained very

unique communication medium among the people. As an injunction, if

the eyei is tied to any object, it communicates “prohibition” in most

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cases. When tied across a road or a compound, it means that the road

or compound as access road is prohibited.

Eyei also served as an injunction when it is used on a disputed

piece of land until the right owner to the property is determined.

Furthermore, when eyei is tied in a special manner, it was used for

sending special traditional message with injunction. It was used to

place ban on objects and property. When tied across a road, it meant

that non-qualified people should keep off. 13 The above examples showed

how eyei was used as an injunction in Ikono/Ini society.

On the other hand, eyei is also used as an institution. In an

interview with Chief Udo Imeh Okon in Ibiaku, Ikono L.G,A, the eyei is a

very important emblem of chieftaincy. Although it is also used by some

societies to keep off non-members from where they meet, the chief uses

it as a flag to stop a fight or combat. Eyei as an institution is a chief’s

weapon for maintaining law and order.14 Any interference, therefore,

with the chief’s use of eyei in any of these respects leaves the chief

powerless in performing on of his traditional duties and also the duty

imposed on him by the criminal code. 15

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THE PRINCIPLES FOR THE USE OF EYEI INJUNCTION AND

THE PUNISHMENT FOR DEFAULTING EYEI INJUNCTION

Eyei injunction as a traditional judicial instrument though not

codified was embedded on certain legal principles, which are similar to

that of contemporary judicial and international treaties. The principle of

obedience was mostly applied by the people under study. For instance,

no Ikono/Ini person or community could disobey the injunction of Eyei

irrespective of his/her social status. Not observing eyei injunction was

highly prohibited in pre-colonial epochs. 13 Unlike the modern injunction,

eyei injunction were not written, not codified rather there were no

communication channels prohibition in all cases. They were also

practical declarations made by traditional institutions in Ikono/Ini. The

Ikono/Ini people believed in the potency of eyei injunction in conflict

resolution. Thus, it was a judicial and customary instrument for social

control. This implies that everybody is expected to obey the injunction

whenever and wherever eyei is hoisted.

Generally, eyei injunction is enforced by the traditional rulers

especially clan heads, village heads, family heads, paramount rulers,

secret societies, ritual elders of the communities concerned. For

example, during inter village wars, other chiefs from neutral villages or
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village groups within the clan would send an emissary with eyei to call

for ceasefire. The envoy hands over split eyei to each warring group. On

cessation of hostilities, the conflicting parties may meet at the boundary

of their two villages or on a neutral ground and settle their differences

with the assistance of the clan chiefs. 16 It becomes a very grave and

offensive insult to disobey eyei injunction. Where a particular party

party in conflict refuses to obey the injunction, the chief will surely

penalize the party in question in form of payment of a stipulated fine,

banishment or supernatural punishment in form of sickness,

misfortune and untimely death. Any person who breached the eyei

injunction was usually visited with supernatural punishments. The

gods of eyei injunction though invisible were thus part of the law

enforcement agencies. Punishment that might be imposed on the

offenders included infertility, madness and sickness of any kind. A party

might resort to the use of witchcraft as a means of enforcing the eyei

injunction. Other traditional institutions that helped in the enforcement

of eyei injunction are the age grade, social clubs and sometimes native

courts.17

SYMBOLISM OF EYEI INJUNCTION

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Eyei symbolizes peace. It was used as a symbol of peace. According

to Mr. Henshaw Inyang of Ukwok, Ini LGA, if two villages were in

conflict, another village well disposed towards them could arbitrate by

first sending eyei to them to call for ceasefire. After ceasefire, a day was

fixed for the hearing of the case. It also symbolizes friendship and

provided mutual understanding for amicable resolution of conflict. 18

Secondly, the eyei injunction as a language of communication, its

usage and meaning depends on how it is knotted. The eyei when tied

and placed on the ground forming something like ‘Y’ symbolizes

summons. It shows that the receiver of the palm frond has committed a

serious offence and is therefore summoned to appear before the chiefs. 19

When eyei is pinned on the ground in a disputed land, it serves as an

injunction symbolizing that people are prohibited from entering the land

pending the resolution of the matter. Eyei can also communicate danger

if the encircled area or object is made use of by unauthorized persons. If

placed around a plot of land, it simply means that that the occupants of

the plot must quit immediately. It could also be used on a disputed

house, property and inheritance rights, it symbolizes paralysis for

trespassers. As earlier mentioned, when eyei is tied across the road or

compound as access road is prohibited.

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Furthermore, eyei injunction signified love, unity and peace, non-

aggression and mutual understanding when a grandson held and shook

it between two warring factions; it meant ceasefire for peaceful

settlement of issues involved to begin. When eyei is carried in the

mouth, it indicated that the carrier is on special assignment and cannot

talk to anybody except the person to whom the message was meant for.

Eyei when woven in a special way called ndak symbolizes leadership

position and it was hung on a village or clan head elect who must

accept the post of love or by force or face misfortunes. Also, when woven

together into special shape called adoong it provided coffin for fulfilled

traditional rulers and members of idiong, inam, ekong and other secret

societies.20

THE EFFECT OF MODERNIZATION ON THE USE OF EYEI

INJUNCTION

Modernization is the transformation of a society from simple,

traditional and rural into a complex and modern society. It has a lot of

influence on the eyei injunction as an instrument of conflict resolution.

Ikono/Ini area is not a static society but a dynamic society that is

receptive to changes. Many of the changes that took place in Ikono/Ini

society were as a result of social change. It led to both good and bad
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consequences. First, modernization brought about a lot of

improvements in Ibibioland socially, politically, economically, culturally

and religiously. It also brought modern health centres, maternity

homes, schools and colleges, good roads and telecommunication

system, potable water, electricity, et cetera.

Modernization has rejected the traditional way of life of Ikono/Ini

people embedded in the use of eyei injunction for conflict resolution and

described them as uncivilized way of dispensing justice and resolving

conflicts. Modernization sees everything about traditional judicial

instruments particularly eyei injunction as fetish, barbaric, savage,

heathen, paganistic, native, idolatry, animistic and primitive. 21 As a

result, people no longer have interest and belief in the potency of eyei

injunction in conflict resolution due to the emergence of modern court

of law, tribunal or commission of inquiry, boundary dispute resolution

methods based on western method of conflict resolution.

CONCLUSION

According to Deacon Nseobong Akpan of Nkari clan in Ini LGA, the

people no longer frequent themselves in the use of eyei injunction as an

instrument of making peace during conflicts like in the past but

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replaced the institution of eyei injunction with law courts, arbitration

panel and other institutions saddled with the responsibility of ensuring

that the goal, aims and objectives of conflict resolution was achieved. 22

ENDNOTES
1
Edet A. Udo, Who Are Ibibio? (Onitsha: Africana-Fep Pubishers
Limited, 1983), p. 148.
2
Ibid
3
David Ukpong, et al, Ikono: The Cradle of Ibibio Nation (Uyo:
Dorand Publishers, 2001), p. 38.
4
Ibid
5
Ibid
6
A Handbook on Ikono Local Government Area, p. 7.
7
Ibid.,p. 8.
8
Edet A. Udo, Who Are Ibibio? (Onitsha: Africana-Fep Pubishers
Limited, 1983), p. 241.
9
A.C Essen, Ibibio Profile, (Calabar: Piaco Press and Books Ltd,
1982), p. 54.
10
E.E Ekong, Sociology of the Ibibio: A Study of Social Organization
Change (Calabar: Scholars Press, 1983), p. 22.
11
O.R Antia, Akwa Ibom Cultural Heritage: It’s Invation by Western
Culture and Its Renaissance (Uyo: Abbny Publishers, 2005), p. 56.
12
Akpan Otoabasi, Basic Concepts in Peace and Conflicts. In: V.O
Modo et al, Issues in Peace and Conflict Resolution (Lagos: Lisjohnson
Resources Publishers), 1998, p.18.
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13
Chukwuma Amogu Kalu, et al, The Role of Eyei In Conflict
Resolution in Ibibio Traditional Society, In Niger-Delta Journal of Religion
Studies, Vol 2 No 1, p. 152.
14
Oral Interview with Chief Udo Ime Okon, at Ibiaku, Ikono L.G.A
On October 15, 2015
15
Ibid
16
Ibid
17
Ibid
18
Oral Interview with Mr. Henshaw Inyang at Ikot Idut Ukwok In
Ini L.G.A On October 29, 2015
19
Otoabasi Akpan, Conflict Resolution and Management in
Ibibioland, In: Philip Afaha, et al, Witness to History: In Honour of Sir
Sebastian J. Umoren (Abuja: Command Publishers, 2015), p. 201.
20
Ibid
21
J.R Bassey, Indigenous Institutions in Ibibioland and their
contributions to the Development of Legal Systems in Nigeria. Ibom
Journal of History and International Studies, p. 94.
22
Ibid