By Bassey Asuquo
Religion is the belief in a reality beyond what is perceptible by the senses, and the practices associated with this belief. Belief on its own is the faith or trust in the reality of something, often based upon one’s own reasoning, trust in a claim, desire of actuality, and /or evidence considered.
Religion and beliefs vary according to countries, states, tribes, ethnic groups and even individuals.
According to research, in the pre-colonial era, Ibibio religion (Inam) was of two dimensions, which centered on the pouring of libation, sacrifice, worship, consultation, communication and invocation of the God of Heaven (Abasi Enyong), God of the Earth (Abasi Isong) and the Supreme Being (Abasi Ibom) by the Constitutional and Religious King/Head of a particular Ibibio community who was known from the ancient times as the Obong-Ikpaisong, interpreted to mean King of the Principalities of the Earth or King of the Earth and the Principalities or Traditional Ruler.
The second dimension of Ibibio Religion centered on the worship, consultation, invocation, sacrifice, appeasement, among others of the God of the Heaven (Abasi Enyong) and the God of the Earth (Abasi Isong) through various invisible or spiritual entities (mme Ndem) of the various Ibibio division such as Atakpo Ndem Uruan Inyang, Afia Anwan, Ekpo/Ekpe Onyong, Etefia Ikono, Awa Itam, and Etefia, among others.
Findings also show that the priests of these deities (mme Ndem) were the Temple Chief Priests/Priestesses of the various Ibibio divisions.
A particular Ibibio division could consist of many interrelated autonomous communities or kingdoms ruled by an autonomous Priest-King called Obong-Ikpaisong, assisted by heads of the various large families (Mbong Ekpuk) which make up the community.
Lineage segmentation or fission is a widespread phenomenon in African societies. It is often attributed to demographic pressure, which causes a lineage to get too large numerically, subsequently splitting into competing (and co-operating) units.
In some cases, the fission could occur for such economic reasons as pressure on land, while in other cases, lineages could segment for political reasons.
Research findings show that Akwa Ibom lineage structure is dynamic. In Ibibio land specifically, fission of maximal lineages (ekpuk) into minor lineages (ufok) was principally a function of marriages involving agnatic kin.
Such a marriage caused initial disruption in the lineage because it led to the creation of a new minor lineage with a separate ancestral shrine (iso ekpo) from that hitherto worshipped by the inclusive unit. The paradox of Ibibio marriage involving agnatic kin is that the initial disruption is ameliorated by new but sacred kinship bonds arising from the marriage which re-integrate these lineages as exogamous units at different structural levels.
These have been the ancient political and religious systems of Ibibio people from time immemorial. Tradition (Ikpaisong) in Ibibio custom embodies the religious and political system.
Chief Udo Udo Inuen, a traditional ruler from Ikono has this to say, “During the pre-colonial era, Ibibio religion (Inam) was of two dimensions, which centered on the pouring of libation, sacrifice, worship, consultation, communication and invocation of the God of Heaven (Abasi Enyong), God of the Earth (Abasi Isong) and the Supreme Being (Abasi Ibom) by the Constitutional and Religious King/Head of a particular Ibibio Community who was known from the ancient times as the Obong-Ikpaisong. The word ‘Obong Ikpaisong’ means King of the Principalities of the Earth’ or ‘King of the Earth and the Principalities’ or Traditional Ruler).
Another dimension of Ibibio religion centered on the worship, consultation, invocation, sacrifice, appeasement, etc. of the God of the Heaven (Abasi Enyong) and the God of the Earth (Abasi Isong) through various invisible or spiritual entities (mme Ndem) of the various Ibibio division. These were Atakpo Ndem Uruan Inyang, Afia Anwan, Ekpo/Ekpe Onyong, Etefia Ikono, Awa Itam, and others.
The priests of these deities (mme Ndem) were the Temple Chief Priests/Priestesses of the various Ibibio divisions.
The word ‘Obong’ in Ibibio language means ‘Ruler, King, Lord, Chief, Head’ and is applied depending on the office concerned. In reference to the Obong-Ikpaisong, the word ‘Obong’ means ‘King’. In reference to the Village Head, the word means ‘Chief’. In reference to the head of Family (Obong Ekpuk), the word means ‘Head’. In reference to God, the word means ‘Lord’. In reference to the Head of the various societies – e.g. ‘Obong,’ the word means ‘Head or Leader.’’
Sacred Lands (Akai)
In the pre-colonial era, each village had sacred lands, akai (forests) scattered all over. They were called sacred because no one was permitted to clear them for cultivation.
All burial grounds, shrines for the village deities and spots for secret societies such as Ekpo Nyoho, Ekpe, Ekoong, Idiong, and Obon, were sacred, including everything in these places.
Non-initiates of those secret societies were not permitted to enter the spots set aside for such secret societies, even for the collection of firewood, sticks, fruits (like mkpook), vegetables (like afang and odusa) or snails, or to hunt the animals which abounded in the forests.
The explanation is simple. If non-members were allowed to enter any forest set aside for a secret society, they would discover secrets of what they termed, their “honourable society,” and who knows, wicked people may desecrate the graves of their ancestors, hence the ban.
Again, Chief Inuen recalled, “In the ancient time, forest or sacred lands- (akai) were scattered all over each village. They were called akai because no one was permitted to clear them and use them for planting.
All burial grounds, shrines for the village deities and spots for secret societies such as Ekpo Nyoho, Ekpe, Ekoong, Idiong, and Obon, were sacred. Everything in these places was equally sacred.
Those who were not members of the secret societies were not allowed to enter such places meant for secret societies, even for the collection of firewood, sticks, fruits (like mkpook), vegetables (like afang and odusa) or snails, or to hunt the animals which abounded in the forests.
The reason was that if non-members were allowed to enter any forest set aside for a secret society, they might in due course discover the secrets of the honourable society, and wicked people may desecrate the graves of their ancestors”.
The Soul and Life After Death
The Ibibio people believed in souls (ukpong). According to research, the word, Ukpong (Soul) has four meanings, namely, ethereal body, soul, spirit, and over-soul which findings reveal, always live in the house of Abasi Ibom and it is quite separate from the individuality which between incarnations stays in the forest country of the dead. Though over-soul and spirit are combined, much of the Spirit is contained in that portion of the ego which is incarnated.
The soul proper is said to be the one that spends part of its time as a were-animal or in a bush-beast in the forest or water and is called Ukpong Ikot, or bush-soul. The shadow is said not to be connected to the ethereal body but a people emanation of the soul.
Most of the Ibibios believe that a person’s soul can be invoked into his shadow, which is made to appear in a basin of water. The shadow is then spared, his blood is seen in the water in the basin and the man dies.
They also believe that after death, the same existence is led as during life on earth. The belief is that farmers, blacksmiths, hunters, and fishermen will continue with their former occupations while social relationship and amusements will also proceed like when they were alive.
For them, the scenery, houses, crops and animals of the next world have the same appearance as in this world but only those beasts, plants and foodstuffs which have been sacrificed in honour of the dead are transported there. The land of the dead, like that of the living, is believed to be divided into various countries, towns, villages and lineages where different communities of people live as on earth. At death, every man goes to the particular part inhabited by his people.
Chief Nathaniel Udoh from Itu Local Government Area explained, “Like many Ibibio words, the name Ukpong (Soul) has four meanings. Firstly, ethereal body; secondly, soul; thirdly, spirit; and fourthly, over-soul. The last one- over-soul- always lives in the house of Abasi Ibom and it is quite separate from the individuality which between incarnations stays in the forest country of the dead. Though over-soul and spirit are combined, much of the Spirit is contained in that portion of the ego which is incarnated.
It is the soul proper that spends part of its time as a were-animal or in a bush-beast in the forest or water and is called Ukpong Ikot, or bush-soul. The shadow is not thought to be connected with the ethereal body but to be an emanation of the soul and to be directly affected by any action on it.
A great number of the Ibibio people believe that a person’s soul can be invoked into his shadow, which is made to appear in a basin of water. The shadow is then speared, his blood is seen in the water in the basin and the man dies.
They also ‘’believe that after death the same kind of existence is led as during life on earth; for example, farmers, blacksmiths, hunters, and fishermen will continue with their former occupations while social intercourse and amusements will also proceed as before. The scenery, houses, crops and animals of the next world have the same appearance as in this world but only those beasts, plants and foodstuffs which have been sacrificed in honour of the dead are transported there. The land of the dead, like that of the living, is believed to be divided into various countries, towns, villages and lineages where different communities of people live as on earth. At death every man goes to the particular part inhabited by his people”.
Obot (Nature)
In Ibibio land, the people believe in obot (nature), which is the individual creation of persons by God. If someone is wild, they say he was created that way; if he is kind, again that is how he was created by God to be; if he is poor or rich, that was his lot, etc., so there was nothing anyone could do to alter his lot, for he was moulded that way.
Essien Emana (Destiny)
The Ibibio also believe in destiny, essien emana or uwa. The belief or reasoning is that, if one dies accidentally, this was how he had died in his previous incarnation, he had to die that way.
If he was rich, he was so in his previous incarnation and must be rich in his current life. If he was brilliant, that was how he was destined to be, etc. But the situation is reversible if he consults the Mbia Idiong (sorcerers or diviners), who are believed to be the only ones to tell him what to do.
The diviners could help him pin-point what it was he had done in his previous incarnation which was affecting his present life. They could then prescribe to him what to do to remedy the worsening situation. If the instructions were strictly followed, the position could be reversed.
For instance, if a person had no issue, a diviner could tell him that he had killed innocent children in his previous incarnation, and that the parents of the deceased and the general public had cursed him, and prayed that he would not have any issue and would continue to kill innocent children throughout his incarnations unless he gave certain things as sacrificial offerings.
When the Mbia Idiong tells him what the things were and he had offered them as sacrifices to Mother Earth, the Ibibio believed the situation would be reversed, otherwise, he would remain childless.
Thanks to civilization and the coming of Christianity where the Ibibios, now believe in the supremacy of our Lord and Saviour, Jesus Christ. Today, such forests and sacred lands are no longer there. Churches are built on some of such lands, while others are used for cultivation and building of living houses. Such religions and beliefs are also outdated. The focus of Ibibio people is on the living WORD OF GOD.
This piece was earlier published in the hard copy of Straightnews
