#efik

The Efik are an ethnic group located in southeastern Nigeria.

‘Efik’ is also the name of their language.  The actual origin of the Efik people is unknown and a subject of debate. There are claims that the Efik people migrated from the hinterlands and settled in the Ibibio, Ibo and Cameroon territories. The European missionaries and traders that arrived in the Calabar territory in the early 1400s concluded that the burial practice of the indigenous people was quite similar to that of the ancient Jews of Semitic origin. A ritualistic sacrifice of animals for the purpose of purification, especially during times of sickness, was performed by the predominant male(s) of each village or group of villages.

There is also a claim that suggests that the Efik are of Bantu origin. Due to civil conflicts and war, the Efik people migrated down the Cross River to seek new homes for themselves in the 1600s. They first attempted to relocate to a place which has since been called Old Efik. It rests on the upper end of one of the adjacent islands in the Cross River. Various differences and wars created more separation and migration up the river to Mbiabo. Some of the Efik people chose to settle in what are now known as Creek Town, Duke town and  Henshaw Town.

The afore-mentioned locales are what comprise present day Calabar. The Efik also created settlements such as: Efut Abua, Efut Ekondo, Qua settlements of Akim qua and big Qua towns. Some of the Efik ascended the other branch of the river and formed Adiabo. This area is within the boundaries of the current Cross River State, Nigeria. The Efik settlement over time expanded into the territories of the modern day Ibibio of Akaw Ibom state, Ibo and Qua. The Efik also migrated across the river onto a land that is now called Cameroon. Firstly, all but one mention Ibom in Arochukwu and Uruan in Eastern Ibibio as major centres of dispersion of the Efik. The people seem to have run into trouble first in Arochukwu: The Aros wanted the Efik immigrants to worship their Longjuju called Ibritam Chuku but the Efik refused and said they were worshippers of Abasi Ibom (i.e. Ibom god). The Aros asked them to get away from their town if they were not prepared to worship Ibritam and so a religious dispute arose (Hart, 1964, p. 59) Secondly, the last major ethnic group among whom the Efik lived in fairly recenttimes were the Ibibio (possibly at Uruan) from whom they may have acquired the name Efik meaning "oppressors" or "Those that oppress others" (Noah, 1980a, p. 6, 10). Thirdly the majority of the Efik once lived in Creek Town (Okurotunko) by the creeks of the great bend of the Calabar river estuary, from where they finally settled in the city states of Old Calabar namely, Old Town (Obutung), Duke Town (Atakpa) and Henshaw Town (Nsidung). It would seem that what has gained currency in the traditions of origin of the Efikis part of their recent history in which a section of Greater Ibibio clans crossed what mayhave been a great barrier, the Cross River, to the left bank where they came into contactwith the Qua, Efut, Ekoi and other ethnic groups which were culturally different from theirown. Up till this day the Efik still pay homage to the Qua people (Noah, 1980a). According to the 2006 Nigerian census, the Efik make up 2% of the nation’s population. The language is predominantly spoken in the Calabar municipality, Calabar south, Odukpani, Akpabuyo and Bakassi local government areas.  It is the second predominant language to the surrounding neighboring areas. Statistics shows that 360,000 people in the afore-mentioned municipalities (as well as in parts of Cameroon) speak Efik as a first language and that 3.5 million people speak Efik as a second language. It is believed however that, in recent years, the use of the Efik language is decline in western Cameroon.

Efik Language

Nsibidi

The literal importance of the Efik language dates back to a time period  between 4000 and 5000 BC. The language is as old as the Ikom Monoliths which date back to AD 170. The language is perhaps the earliest known signifier of an attempt at keeping written records after the Efik started a form of secret writing  known as "NSIBIDI."

Ancient Nigerian numbers (nsibidi).

Nsidibi is used by the Ekpe secret leopard society. Nsibidi was used as a means of transmitting Ekpe symbolism. In 1812 King Eyo Nsa Honesty II of Creek Town, Calabar, created the Efik language orthography. Rev. Hugh Goldie became proficient in the Efik language and in 1862 Goldie translated the Old Testament and the book of Psalms into the Efik language making it the first Nigerian language used in translating the Holy Bible. Goldie's other publications included an Efik dictionary and grammar books.

this tribe has so much history around it so ill have to do another post about it later but the source is from 101lasttribes.com but i recommend to do your own research on the efik people

and

mami wata is a water spirit revered in parts of west, central, and southern africa, as well as within parts of the black diaspora in the americas. because she's so widespread, her appearance and purpose tend not to have one consistent form, with the variations on her name and her status as a water spirit being the most common unifying elements. she's usually shown to be half-woman and half-fish and is sometimes associated with snakes, who are considered water creatures in many western and central african cultures.

although water spirits, along with other elements which make up mami wata, have been present throughout the cultures which later adopted her for centuries, what evidence there is indicates that the concept of mami wata emerged with the first encounters of west africans with europeans in the 15th century, when said elements were merged with the image of the european mermaid (a common motif on european ship helms). the form and purpose she took went on to be molded by local traditions. she traveled with africans who were trafficked to the americas and appears in some african diasporic religions, including her continuation as a vodún in the different american variations of the practice. she also sometimes takes on christian and (from the arrival of indians in west/central africa in the 19th-20th centuries) hindu imagery.

The 1815 Igbo conspiracy in Jamaica’s Saint Elizabeth Parish, which involved around 250 Igbo slaves, described as one of the revolts that contributed to a climate for abolition. A letter by the Governor of Manchester to Bathurst on April 13, 1816, quoted the leaders of the rebellion on trial as saying “that ‘he had all the Eboes in his hand’, meaning to insinuate that all the Negroes from that Country were under his controul”. The plot was thwarted and several slaves were executed.

The 1816 Black River rebellion plot, was according to Lewis (1834:227—28), carried out by only people of “Eboe” origin. This plot was uncovered on March 22, 1816, by a novelist and absentee planter named Matthew Gregory “Monk” Lewis. Lewis recorded what Hayward (1985) called a proto-Calypso revolutionary hymn, sung by a group of Igbo slaves, led by the “King of the Eboes”. They sang: Oh me Good friend, Mr. Wilberforce, make we free! God Almighty thank ye! God Almighty thank ye! God Almighty, make we free! Buckra in this country no make we free: What Negro for to do? What Negro for to do? Take force by force! Take force by force!

The Fattening Room is a example of how are femininity and beauty is defined differently around the world!💜

Efik- Asari Mandu~ A river goddess located at Ifondo river in Akpabuyo Local Government Area

The Ekpe society, also known as the Leopard Society, is a traditional fraternal secret society found primarily among the Ejaham, Efik, Ibibio, and Igbo peoples of southeastern Nigeria and western Cameroon. This society plays a significant role in the cultural, social, and political life of these communities. The society is known for its elaborate rituals, symbols, and hierarchical structure. The…

The Anthropological Masterlist is HERE.

Central Africa is an African region that spans the central part of the continent.

AMBUNDU ─ “The Ambundu, or Mbundu, people are an African people. They are native to northwest Angola.” ─ Mbundu Information ─ Angolan Culture ─ Kimbundu Language (in Portuguese)

ANGOLA ─ “The Angolan people are an African people that share the Angolan culture. They are native to Angola.” ─ Angolan Information ─ Angolan History ─ Angolan Rulers

BAMBUTI ─ “The Bambuti, or Mbuti, people are an African people. They are native to Congo.” ─ Mbuti Culture

BUSHONGO ─ “Bushongo, or the Kingdom of Kuba, was an African civilization that lived from 1625 C.E. to 1884 C.E. They lived in Central Africa.” ─ Kuba Art ─ Bushongo Creation Myth ─ Bumba in Bushongo Myth

CAMEROON ─ “The Cameroonian people are an African people. They share the Cameroonian culture.” ─ Cameroonian Information ─ Cameroonian Culture ─ Cameroonian History

EFIK ─ “The Efik people are an African people. They are native to southern Nigeria and western Cameroon.” ─ Efik Language

NGOMBE ─ “The Ngombe are a Bantu linguistic group. They are native to the Democratic Republic of Congo.” ─ Akongo in Ngombe Mythology

Southern Africa is an African region that spans the southern part of the continent.

HIMBA ─ “The Himba people are an African people. They are native to northern Namibia.” ─ Himba Information

KHOEKHOE ─ “The Khoekhoe, or Khoikhoi, people are an African people. They are nomadic and native to southwestern Africa.” ─ Early Khoekhoe Society ─ Khoekhoe Religion ─ Khoekhoe Language

KHOISAN ─ “The Khoisan people are an African people. The term refers to anyone in South Africa that does not speak a Bantu language.” ─ San Culture ─ Khoisan Culture ─ Khoisan Dictionary

PEDI ─ “The Pedi, or Bapedi, people are an African people. They are native to northeastern South Africa.” ─ Pedi Culture ─ Pedi History ─ Pedi History

SOTHO ─ “The Sotho, or Basotho, people are an African people. They are native to southern Africa.” ─ Basotho Clothing ─ Sesotho Language