CONTINUITY AND CHANGE: A STUDY OF CULTURAL PRACTICES IN MKPAT ENIN

CONTINUITY AND CHANGE: A STUDY OF CULTURAL PRACTICES IN MKPAT ENIN

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Culture is generally regarded as a way of life of a particular group of people who have come together to share same beliefs, norms and values. It is that which man acquires by living in a society[i]. Culture is the totality of learned, socially transmitted customs, knowledge, material objects and behaviour. It includes the ideas, values, customs and artifacts of groups of people. Each culture considers its own distinctive ways of handling basic societal tasks to be “natural”. But in fact, methods of education, marital ceremonies, religious doctrines, and other aspects of culture are learned and transmitted through human interaction within specific societies[ii]. The concern of this study is to examine continuity and change in the cultural practices of Mkpat Enin people in Akwa Ibom State. The study area consists of four distinct clans namely: Ikpa Ibom, Ikpa Ikono, Ukpum Minya and Ibiaku, which are made up of 110 villages and 14 political wards[iii].

Continuity on the other hand could be seen as the unbroken and consistent existence or operation of something overtime. Uninterrupted connection, succession or union. It is an uninterrupted duration or continuation especially without essential change.

Change is often used as a synonym for development, progress or evolution. All these terms refers to a difference that occur overtime. Change comes in so many forms and rates and is a pervasive phenomenon in social life. We can also talk of cultural change as the emergence of new traits that is, change in culture content or structure[iv]. Social change is defined as significant alteration over time in behaviour patterns and culture. Such explanations are clearly a challenge in the diverse and complex world we inhibit today. Efforts to promote social change are likely to meet with resistance. In the midst of rapid scientific and technological innovations, many people are frightened by the demands of an ever-changing society. Moreover, certain individuals and groups have a stake in maintaining the existing state of affairs[v].

There are several reasons for resisting change, the new way may conflict with traditional values and beliefs, the change may be costly in terms of money; people may feel frightened or threatened or the new form may conflict with their habits. Throughout history, new ideas have often met with resistance where traditional values and beliefs are involved, resistance to change becomes most renounced[vi].

Mkpat Enin people have cultural practices which are common amongst the Ibibio. These cultural practices includes; indigenous methods of settling disputes for example the use of Ayei when placed in a farmland, forbids anybody from trespassing in to the land[vii]. Indigenous burial methods, libation, the way marriage is being contracted and conducted, widowhood practices, food culture, naming ceremony and so on. These cultural practices shall be examined and the reason for its continuity and change.

1.2 Statement of the Problem

(i) The people of Mkpat Enin have a rich culture but due to dearth of written documents the cultural practices are not widely recognized and many people are not informed about its historical origin.

(ii) There are some cultural practices that are still held on to despite Westernization and Christianity and the reason for this resistance to change is also not known.

(iii) Certain cultural practices of Mkpat Enin people have changed and are no more practiced, the reason for this change is not known.

1.3 Objectives of the Study

The objectives of this study are as follows:

(i) To examine the cultural practices of Mkpat Enin people.

(ii) To identify the reasons for the resilience of some pre-colonial cultural practices in Mkpat Enin.

(iii) To discuss noticeable changes in the cultural practices

(iv) To examine the factors that are responsible for the change in the cultural practices.

1.4 Significance of Study

This study will rekindle scholar’s interest in the cultural practices of Mkpat Enin. It will provide an additional literature to assist in further study of Mkpat Enin.

1.5 Scope and Limitation

The study is designed to cover all the 4 clans of Mkpat Enin in Akwa Ibom State beginning from the pre-colonial era to the contemporary period.

In the course of this study, the researcher encountered some interviewees whose information could not be corroborated by any other owing to memory loss. It may not be out of place to further add that some of the information obtained in the field may have been embellished. Finance is also another limitation to the study.

1.6 Methodology

As a descriptive research, this study depended on both primary and secondary resource materials. On the primary source, the researcher interviewed a selected group of persons numbering over 12 from Mkpat Enin who were considered knowledgeable on the subject. The researcher also made use of some publications related to the area of study.

1.7 Organization of Study

The study is structured into five chapters. While chapter one deals with the introduction, chapter two discusses the land and people of Mkpat Enin taking into cognizance the economy and inter-group relations. The third chapter examines the cultural practices of Mkpat Enin people. Chapter four identifies certain aspects of Mkpat Enin cultural practices that have changed and the ones that are still being practiced, while noting along, the forces or agencies responsible for the change. The summary and conclusion are provided in chapter five.

1.8 Literature Review

A number of works have been published on the Ibibio which of course Mkpat Enin is part of. Although these published works are generalizations on the Ibibio ethnic nationality or group, they are however useful in the reconstruction of the cultural history of Mkpat Enin.

Richard T. Schaefer in his book Sociology defines culture as the totality of learned, socially transmitted customs, knowledge, material objects and behaviour, he also defines social change and state reasons for resistance to change, his book has thrown more light about culture and social change both in broader and general term without specific reference to Mkpat Enin[viii].

In Sociology of the Ibibio, Ekong Ekong examines the cultural practices of the Ibibio people ranging from traditional political system, economy, social groupings, kinship relations, marriage and family, widowhood and other practices. Although no specific mention of Mkpat Enin is made in the book, the generalizations on Ibibio provides sufficient guide on the cultural practices of Mkpat Enin people[ix].

Who are the Ibibio by Edet Udo traces the origin of Ibibio to Ibom in Aro Chukwu, their migration to Ikono and their dispersal to different areas which now constitutes the Akwa Ibom area[x]. Being a part of this vanguard of migration now settling at their present location, The author further examines the Ibibio culture, institutions, political and judicial systems in the pre-colonial Mkpat Enin is made in the book being a local government area created after the publication, the cultural practices discussed in the book are of course through reflections and representation of Mkpat Enin people. No mention of inter-group relations between the Mkpat Enin people and her Eastern Obolo neighbours is made in the book in which the present study will touch notwithstanding, the book will serve as a guiding star in the present study.

David et al in Ikono: The Craddle of Ibibio Nation traces the origin and migration of Mkpat Enin people to Ikono. According to him, Mkpat Enin is an offshoot of Ikono people. Though he wrote about the migration of the Mkpat Enin people he did not write about certain cultural practices in Mkpat Enin which will be examined in the course of the study[xi].

Dominus Essien in Topics in Akwa Ibom History, pointed out that the pre-colonial economic activities of the pre-colonial people were mainly farming, fishing, hunting local industries and trading, he further states that these occupations were determined by the geographical location of the people, their natural endowment, contact with the outside world communal mode of organization and communal ownership of land. This economy created intergroup relationship among various ethnic groups[xii].

S.A. Ikpim in his book also writes about the occupation of Ikot Obio Ndoho which is a village in Mkpat Enin. He states that the main occupation of the people is farming, and this is mainly done by the women. The men cut palm fruit, some tap wine tree, few people do fishing and this is done mainly during rainy season in the month of August, September and October. He also wrote about the government of the people in the pre-colonial era[xiii]. This work has provided great information about the economic activities of Mkpat Enin people and their culture.

Writing further about Ibibio people is Edet A. Ukpong in his work, An Enquiry into Culture: Ibibio Names[xiv]. He writes about political system listing the four clans in Mkpat Enin among other clans in Ibibio, he classifies Ikpa Ibom, Ikpa Ikono, Ibiaku and Ukpum Minya as mainland Ibibio group in the eastern-area. He points out that each clan had it own pattern of government or administration appropriate to it and as would be expected, there were often inter-clan or inter-village group relations. He also talks about marriage and family among the Ibibio, marriage as a religious, social and economic responsibility on the part of every human being. Details about naming in Ibibio is given which is similar to that of Mkpat Enin.

Effiong O. Eberefiak in his book examines traditional institutions in Akwa Ibom State and the administrative structure. He states that the basic socio-political structure incorporates five units. The house ‘Ufok’, the family Ekpuk, the village, the village Obioor Idungand the clan Oduk or Esio[xv]. He also gives a comprehensive list of clans, clan heads and village heads in the local government areas of Akwa Ibom state which includes Mkpat Enin. Though his book centers only on traditional institutions, it serves as a guide in studying various institutions in Akwa Ibom which includes Mkpat Enin.

Endnote

¹Akpan Umoh, Abiodun Oluwabamide (eds), Nigerians and their Cultural Heritage, (Lagos: Lis Johnson Resource Publishers, 2004.) p. 126.

²Richard T. Schaefer, Sociology, DePaul University The McGraw Hill Companies (ed) 2005 pp.58, 62.

³A. Hanson, “Old/New villages in Akwa Ibom State” Weekly Update, Sunday, August 26, 2007, pp.10-11.

⁴Stephen Ekpenyong, Elements of Sociology, (Port Harcourt: Davidstones Global Resources Ltd, 2003.) pp. 301-302.

⁵Richard T. Schaefer, Sociology, The McGraw pp.527.

⁶Ibid, pp.321-322.

⁷Edet A. Ukpong, An Enquiry into Culture: Ibibio Names (Uyo: Jamac Press Ventures, 2007.) pp. 57.

⁸Richard T. Schaefer, Sociology, …

⁹Ekong Ekong, Sociology of the Ibibio: A Study of Social Organizations and Change (Calabar: Scholars Press Press Ltd, 2001.) p. 208.

¹⁰Edet Udo, Who Are The Ibibio (Onitsha Africana-Feb Publication Ltd. 1983.) p.315.

¹¹David Ukpong et al, Ikono The Craddle of Ibibio Nations, (Uyo: Dorah Publishers, 2000.) p.208.

¹²Dominus Essien, Topic in Akwa Ibom History, (Oron: Manson Publishing Company 1994.) p.1.

¹³S. A. Ikpim, History of Nung Esetang Ikpa Ibom Clan: Ikot Abasi Local Government Area Cross River State. 1000A.D. to Present Day, (Lagos: Wabanke Nig. Printers, 1986.), p.29.

¹⁴Edet A Ukpong, An Enquiry into culture: … p.107-108.

¹⁵ Effiong O. Ebrefiak, Politic and Tradition: Continuity and change in the Traditional Institution of Akwa Ibom State of Nigeria (Uyo:Ekpeyak Ventures, 2000.) p.31.