OF WORSHIP, SACRIFICE AND THE ANNANG ANCESTRAL IMPORTANCE IN PRAYERS.


Undoubtedly, the religious experience of the Annang people is both unique and interesting to note. Traditionally, the Annang people have a belief in the existence of a Supreme Being (Awasi Ibom) and other spiritual beings that assist the Awasi Ibom which can never be numbered exactly as they are. However, the spirit of the ancestors who are intermediaries between the living and the Awasi Ibom is the most closest to the Supreme Being.

In Annang traditional society, the dead (Agwo mkpa) are believed to continue in some kind of existence in the underworld invisible to the humans. The ancestors act as the spiritual custodians of the family and must be placated periodically to ensure their protection. In African Traditional Religion (ATR), concerning the relationship of the living to the dead as pointed above, two ideas may be considered: worship of the ancestors and their veneration.

In worship, such elements as prayers, sacrifices and offerings are generally considered. Meanwhile, praises, requests, demands, queries, pleas, may be considered as prayers. While a sacrifice may be a complete or partial immolation, which their victims may be either human beings, goats, fowls, tortoises, etc. In human sacrifices, the unfortunate victim was always buried with the corpse or slaughtered during the second burial (igwuongo agwo) at the iso nwommo.

At the iso nwommo, meat is often cooked for a ritual koinonia between the worshippers and the recipient ancestors. But, in some cases, this meat may be consumed only by the recipient spirits. Also, in other cases, the blood (usually of a goat) spillage may be partial. The ear, toe, or tail of the sacrificial victim may be cut to spill the blood and later left to wander about freely.

Apart from prayers and sacrifices, there is another most important element in worship among the Annang people. This is offering, be it money, food, nuts, shells, etc. These however, are often carried in broken calabash, torn pieces of basket, or large leaves, and offered to the spirits of the dead (usually ukpakka ekpo) whose lives were useless. Stephen Ezeanya poignantly distinguished this worship from the pure theological concept of worship which is "the acknowledgement of God's unique excellence and His total dominion over all nations, expressed by adoration, reverence and submission to Him..." (Ife Journal of Religion, Vol.1, 1980:38).

Critically, the ATR while accepting the ultimateness of the Supreme Being, regards the ancestors as the direct recipients of acts and worship. Here, we can say that ancestors are worshipped. Nevertheless, apart from worship, veneration is regarding the noble life led by the ancestors while alive. The difference between worship and veneration is in the depth of religiosity we find in worship. But, veneration and worship can hardly be separated. By these two acts, the community inhabitants reminds themselves of the lives of their ancestors which could make their own lives sublime.

In worship and veneration, the role of ekpo is very prominent. Ekpo onyonyo's symbolism has gone beyond a mere celebration in Annang traditional society, as they are the initiators of good governance in which one cannot question their government. Ekpo is basically to provide security to the society, to the people and to ensure that good life is available to all. Actually, the principal male cult among the Annang ethnic nationality is that of the ancestral spirit, ekpo. However, during an annual ceremonial cycle, and at the funeral ceremonies of deceased members, masked performers impersonate the ancestral spirits temporarily returned to the land of the living. Interesting, many Annang villages have Anwa Ekpo (masquerade square) and almost all men are initiates.

In Annang, there ate classes in the spirit world: Nkuku Ekpo (the great, noble and the venerable; the ordinary Ekpo; and the Ukpakka Ekpo (the evil, homeless and roaming spirits). The ancestors, nkuku ekpo mediates between the living and the spirit world to help the living to skip ukpakka ekpo to the class of the nkuku ekpo at death. In Annang, the social significance of ancestor worship is vested in the hands of akama iso ekpo (the keeper of iso ekpo). The ancestors is the ones who give them this order which they must obey like in cases of marital infidelity. Of all the divinities, one most dreaded among among the people is the Ekpo Nka'gwo whose duty is to check and punish infidelity in the marriage institution.

At the iso ekpo shrine where this fine is collected for the ancestors, the shrine keeper enjoins housewives, young men and women to keep to the injunctions of the ancestors to avoid undesirable consequences. Though it may seem superstitious, this act of worshipping and venerating the ancestors ensure a total confidence in the daily pursuits and businesses. Also, in marriage, when a man is ripe for the institution and upon finding a wife, performs the rite of ijiok (cutting the neck of a goat and offering it to dead parent in-law. Note that this ceremony is not for the living in-laws. On the part of the bride, she must offer unen mmong eba eka'jen. The ijiok is done at the iso Obot of the late parent in-law. But if it is no more, a fresh one is made of okoro plant.

This passage rite is for the late parent in-law who is now in the great beyond, and who now have a better knowledge of the spirit world, to intervene for the fertility of the bride and groom. In all, ekpo is a spirit which is the spirit of the ancestors. These ancestors are believed to be very close to God, because Annang religion believes in God.

Written by Ecce Rabboni
Published by Regent Ufere
19th August 2019.