MY EJAGHAM EXPERIENCE: By Jenechinghi-Obasi Ogar

The Ejagham people are settlers who find themselves in Nigeria and Cameroon. In their migration history, they have settled in various locations, referred to as clusters, which are occupied to this day. These clusters have their diversity, uniqueness, and outstanding peculiarities, yet they remain completely Ejagham. The various clusters include Ejagham Qua, Akamkpa, Etung, Bakor (found in Cross River State, Nigeria), and Ejagham Njemaya, Ngunaya, and Obang in the South West, Cameroon.

NSIBIDI

Like in every society, humans have always had the need to communicate, relate, and coexist with one another. Hence, the development of conversational signs which varied from society to society. Communication was enhanced through signs, symbols, objects, places of worship, etc. Traditional media, also referred to as indigenous media, primarily focuses on the various local communication platforms which include folklore, mode of dressing, traditional institutions, etc. Ejagham methods of communication are not quite different from methods of communication in other African societies.

The term “Ejagham” is derived from Lake Ijagham, which is believed to be the cradle of the Ejagham people. The lake derives its name from the expression “Ejak” (let’s clap or an opening), which signifies the high level of joy expressed by its discoverers. The Ejagham people are an integral part of the Bantu dwellers. The Ejagham language is a Bantoid under the Benue-Congo language family. One of the oldest forms of communication which still exists today originated from the Ejagham people.

Though it is commonly argued that the Nsibidi form of communication didn’t originate from the Ejagham people, clear historical background of this form of communication hasn’t been provided by its claimers. Some scholars argue that “Nsibidi” is derived from the Ejagham word “Nchibbi,” which literally means to turn. Onor (2016) states, “The Ejagham people developed a unique form of ideographic writing, signs representing ideas, and called it Nsibidi, signs embodying many powers including the essence of all that is valiant, just, and ordered.”

The Nsibidi form of writing was used by the Ejagham to preserve and enhance communication among members of the Mgbe Society and other sacred institutions. It was also used to transmit information between people with great concern and affection. In earlier days, this form of writing was used by hunters to give specific information about certain forests or make road marks that tell what kind of game could be found in such forests (since the Ejagham people are a forest tribe).

Subsequently, the Nsibidi form of communication became a language of high value to members of the Mgbe society, and its meanings were known only to its members. This method of communication was adopted by the Ejagham neighbors. As Aye (1985) puts it, “In the 19th century, King Eyo Honesty II posted that member of the Ekpe fraternity, which was a kind of freemason among members of the highest grades, and their knowledge of the Nsibidi was a sacred writing known only to them.” Over time, the Ejagham people, being a decentralized tribe as seen in various clusters of Nigeria and Cameroon, have a shared language with little variation. “Though Ejagham people have come in contact with various non-Ejagham people in the quest for settlement and have picked up various tongues and linguistics of their new settlers, there’s more similarity in the language communication than in the difference” – Onor (2016).

NKIM

Another element which makes the Ejagham dwellers in various clusters stand out is the performance of the Nkim ritual. The Monenkim ritual marks the transition of a young girl from adolescence to womanhood. This transition begins when the girl or maiden comes of age. She has to pass through the Nkim ritual. The Nkim dance signals the passing out or convocation ceremony of the Nkim rites, where the maiden is brought out from Nju Nkim. It is important to emphasize that the Nkim dance can be performed for entertainment purposes without going through the Nkim rites or Nju Nkim. Nju Nkim served as a training ground for young maidens who were ready for womanhood. This process molded the young candidate, circumcised her, beautified her, groomed her, and initiated her into womanhood. One’s duration in Nju Nkim varied, depending on the financial capabilities of parents, betrothed suitors, as well as the extended family. The young maiden is taught various aspects of motherhood, how to manage her family, how to cook various cuisines, and the medical needs of her offspring. They were fed with good natural food which made them fatter. During this period, Monenkim is usually not expected to do tedious work or be seen by external eyes.

However, parents with slim children could also use the Nju Nkim to enhance the body size of such a child, since beauty in Ejagham was characterized by how healthy one was. During this period, the maiden undergoes female circumcision, where her clitoris is touched to seal the covenant with the ancestors through blood and the soil. This act was believed to conclude the covenant incision between the living dead and the living. Nkim preparation marked the beginning of her marital life. This tradition is fading rapidly, and most societies don’t practice it due to the education of the girl children who no longer have enough time for the fattening room.

On completion of the Nju Nkim training, the young maiden is celebrated. This celebration most often coincides with the payment of the bride price. There’s a public presentation of the Monenkim which comes with affection, gifting, and encouragement as the maiden is sent off to her husband’s house. In celebrating the Monenkim, there’s a lot of dancing, singing and general merriment.

The Monenkim costumes are designed not to conceal but to reveal the Monenkim’s body contours which have undergone fattening. The hair of the Monenkim is aesthetically plaited into various sections, usually four in number. These sections are tied using bands and pinned using porcupine spikes. The costumes are made out of colorful designs to enhance flexibility in dancing. These costumes are usually made of specific bright colors, but over time there have been the introduction of new colors. These costumes are usually enhanced by the tattoo on the Nkim’s body, usually made from camwood, white chalk, or earth.

https://www.ejaghamtradition.org/monenkim/

MGBE

As my mother will say, “one cannot talk about the Ejagham people without talking about the Mgbe.” Though women aren’t allowed to participate in matters regarding Mgbe, which is seen as an entirely male affair although oral tradition has it that Mgbe was discovered by a woman. Mgbe acts as the governing arm of the Ejagham society and performs the legislative, judiciary, and executive functions.

The Mgbe society, as mentioned earlier, uses Nsibidi to communicate among its members. It makes use of attires such as Okara Mbge; this attire is worn as a display of affluence because it usually has the inscription of the Nsibidi on it. This attire is dyed by young initiates of the Mgbe society. When two Okumimgbe (masquerades) meet, they often communicate using Nsibidi. Where one of such masquerades cannot communicate back, the mask will be removed, and the defaulter is uncovered. This is why the Mgbe masquerade is usually worn by initiates who are familiar with the Nsibidi communication.

Mgbe is not displayed regularly; rather, they are displayed during important events such as the coronation of a new Ntufam, during the death of a Ntufam or Iyamba, and other special events. The display and beauty of the Mgbe display are best observed than explained as its rhythms move the soul. The Mgbe have various rankings, and these rankings are respected by the members.

https://www.ejaghamtradition.org/mgbe-institution/

EKPA

Women, however, are not left out of participating in the activities of the Ejagham Society. They have their own governance system that could be likened to the Mgbe institution; this is the Epka society.

Women also have Abang, which they control. Men were strictly forbidden from participating in the activities of Ekpa. Ekpa, like Mgbe, was a secret group to which only members had access to its deep operations and governance of the society. Though it is not physically present like the Mgbe, such as singing, dancing, and using gongs to pass information, the Ekpa was used in averting evil and disaster through traditional rituals, grooming and disciplinary too for women, resolving marital issues among women, involvement in the Nkim tradition, decorations, and enhancing and effectively burying a late Ntufam or Iyamba.

https://www.ejaghamtradition.org/ekpa-anakae/

EKAN

Another aspect of the Ejagham tradition which is still in full practice in all clusters I have visited is the Ekan. The Ekan refers to the various age grades. Age grade is a sub-structure of government that complements the effectiveness of the Ejagham Society. This is usually categorized by the coming together of people who are of the same age bracket, which could span up to 3-4 years. These various age grades acquire a name for themselves until the extinction of the age grade. Age grades usually help in maintaining peace, crime control, execution of community projects and initiatives, enforcement of law and order, maintaining security of lives and properties, and also serve as a socializing agent. They play important roles during the marriage ceremonies of their members.

In conclusion, geographically, nothing has changed from the soil, mountains, and rainforest of the ancient Ejagham dwellers, as this can be seen in all clusters of the Ejagham Nation I have visited. However, there is a decline in cultural awareness and neglect of Ejagham tradition. The majority of Ejagham now live at the mercy of strangers and visitors who have seized their opportunities to exploit. However, the blame for this decline should be placed on some Ejagham who have lost their traditional values, beliefs, and norms. Though scholars have argued that this decline is a result of globalization, industrialization, religion, and immigration, with a collective and collaborative approach, one can express the beauty and benefits of being Ejagham as well as conquer our plight as a people and restore the glory of the Ejagham Nation.

https://www.ejaghamtradition.org/mbing-ekan-an-aspect-of-the-ekan-institution-in-ejagham/