THE ROLE OF THE EKPE TRADITIONAL INSTITUTION IN DISPUTE SETTLEMENT, AMONG THE EFIK KINGDOM OF SOUTH-SOUTHERN NIGERIA

CHAPTER ONE: INTRODUCTION
1.1 Background of Study
Nigeria is one of the largest political units in West Africa that was under a British colony in 1914 after the amalgamation. Before the advent of the European administration, the country had several sophisticated and civilized kingdoms, chieftains, tribal groups and communities. Kingdoms such as the Bini, Nupe and Borno were known to have long established traditions of sophisticated monarchical governments. Other hierarchically-organized ethnic groups include Ibibio, Igbo, Efik, Tiv, Gwari and Ijaw and they maintained the tradition of cult and theocracy..
The gregarious nature of man predisposes him to conflict. The inevitable part of his existence has led to the adoption of various measures of dousing the tension inherent in conflict and fashioning out ways of ensuring peaceful co-existence with his fellowmen. Every society, literate and pre-literate, has its own methods, procedures, or mechanisms for dealing with or resolving disputes. In Africa, indigenous mechanisms employ both local, socio-political actors and traditional community based judicial and control structures to manage and resolve conflicts within or between communities without resorting to state institutions or other external structures (Zartman, 2000). Traditionally, a dispute, is seen as a threat to human and social harmony; disputes disrupt and violate accepted norms and values recognized for the promotion of human relationship in the community. Prominent is the belief that disharmony sparks famine, drought and death, a proof of the gods’ disapproval. As a result, every effort is made to ensure society’s peace and unity through negotiation, mediation, arbitration and adjudication often involving community members and institutions.
Cross-cultural anthropological literature confirms the use of native forms of dispute settlement and peace building in several societies in Africa literature on negotiations, mediations, arbitration, adjudication and reconciliation techniques in these works give a fair idea about the range of variations in patterns of formally recognized rules and institutions that relate to peace building in specific societies. In the same vein, traditional societies in Nigeria are reputed to hold series of peace making embedded in their culture which were practiced long before the advent of colonialization. In many places, these traditions, are often still in use, keeping the heart of society in harmony while imported overlays such as states and currencies are collapsing around them (Nwolise, 2004).
Over the centuries, the Efik society have built a wealth of experience as well as specific mechanisms and institutions to prevent conflict, peacefully resolve dispute once they arise, and work through reconciliation processes. Such traditional processes, mechanism and methods range from family heads, the council of elders, chiefs, religious leaders, age grades, kingship mechanisms, compensatory processes and healing ceremonies. All these constitute what might be called “third party intervention” in conflict resolution. In the Efik traditional thought, philosophy and religion, the third party is expected to be neutral and possess the capability to diffuse tension, listen to all sides, restore peace and put social mechanisms in place for peace building. Similarly, Nzenwunwa (1983) noted that masquerade performs an incredibly large number of functions and plays a vast number of roles in the life and thought of our communities. Enekwe and Miachi (2007) supported the above idea by stating that masquerades are used as agents of social control and as symbol of authority. Aye (2000) has noted that the Ekpe cult is associated with animism, the worship of animals. The animal in this case is the leopard which is called “Ekpe” in the Efik. He records that “the leopard itself, which name the fraternity adopts is an enhancing beautiful and nimble animal, though fierce and dangerous”, he goes further to assert that, originally, Ekpe was for religious purpose but as Old Calabar community became complicated owing to the new wealth which the early trade with Europeans brought, and was quickly adapted to fulfill other economic and evil functions (Aye, 2000).
The Ekpe traditional institution in Efik kingdom has played and continues to play vital roles in fostering peace and social harmony amongst the Efik people (Eneji, 2012). The focus of this research work is to ascertain the role played by the Ekpe traditional institution in dispute settlement among the Efik of South-Southern Nigeria.
1.2 Statement of Problem
The Ekpe society is the most renowned traditional institution in Efik history. It is not just because of its spiritual or cultic functions but for the fact that the institution was a pre-colonial police judiciary system (Bassey, 1998). The Ekpe was vested with the powers of policing and bringing justice to the Efik kingdom. The problem of this research is that some scholars, mostly non-members of Ekpe, and ignorantly too, has often presented Ekpe traditional institution as a devilish secret cult and consequently, its valuable qualities and contributions neglected or glossed over.
1.3 Objective of Study
The major objective of this study is to examine the role of the Ekpe traditional institution in dispute settlement, among the Efik kingdom of South-Southern Nigeria. Other specific objectives include:
To examine procedures associated with initiation into the Ekpe society.
Examine if membership in the Ekpe traditional institution has any positive impacts on the individual.
Examine the impact of Ekpe traditional institution in dispute settlement amongst the Efiks.
Identify what criteria are generally acceptable for someone to be initiated into the Ekpe society.
Find out how those who have already been initiated into the Ekpe society have used their membership to foster peace and also contribute to the development of the Efik kingdom.
Identify the challenges faced by the Ekpe traditional institution and also problems associated with it.
1.4 Research Methodology
The research methodology used in this work is a critical historical method with primary and secondary sources consulted. Under the primary source, interviews were conducted to seek peoples’ opinions, while under the secondary sources, materials such as books, journals, articles, magazines and relevant materials were consulted. These were done to ensure the objectivity of the study of Ekpe as a traditional institution.

1.5 Scope of Study

The scope of this study is focused on the role of Ekpe traditional institution as it affects the peace, unity, stability and development of the Efiks of South-Southern Nigeria.
1.6 Limitation of Study
The research work was constrained due to the following factors:
Economic situation of Nigeria made it impossible to reach out to the number of people expected for information on Ekpe.
The cost of financing the project was very exhorbitant due to the economic situation of Nigeria that has affected the Efik of South-Southern Nigeria and thus a major setback.
1.7 Significance of Study
This study has the following significance;
The study will help to increase the scope of knowledge and literature on the issue under investigation.
The findings of this research will be useful in redirecting attention to some of the traditional mechanisms of settling disputes and resolving conflicts.
It will act as a reference point for further researchers.
The study has revealed a great detail, practical strategies and steps that would ensure the improvement of traditional institutions in our society.