Birthed in the 15th century as the exoteric [yet esoteric] form of Ekpe or Nyamkpe/Dibo, the Efik’s “Idem Ikwọ” is historically known to be the most famous, accomplished and adorable Ekpe masquerade designed for religious, governmental, social, political and cultural reasons.

While no published historical record exist to guide interested researchers on why Idem Ikwọ is so called and/or its specific originator in the ancients, particularly to guard against myth or speculations that either arise out of ignorance or based on fear that such could be a futile exercise because it appears shrouded in mystery, oral history offers two main Information that etymologically attempt/unveil needed information.

Firstly, undocumented History tells us that the reason Efik ancestors named their “exoteric Ekpe”-IDEM IKWỌ -was because it then mostly appeared to appease the people, run-Ekpe errands/execute Ekpe judgements on Akwa Ikwọ day.

Contextually note that preceding the Akwa Ikwọ Day on the Efik’s eight Calendar Week Days is AKWA EDERI (the equivalent of Hebrews’ Sabbath Day/Sunday in modern Christianity sense; reserved mainly as Holy Day or public holiday for the worship of Ata/Akwa Abasi Ibom Enyọñ-God) and AKWA EYIBIO (set as spiritism or pantheism day for the worship of the gods, juju and ancestral spirits -Ndem, Ibọk, mbukpo etc), while AKWA ỌFIỌÑ (the day after Akwa Ikwọ) was mainly reserved as the day for Nyamkpe outing; restricted to only Ekpe initiates and forbidden against non-Ekpe initiates, women and children.

Secondly, another version of oral history informs that the Idem Ikwọ might have simply derived its name from the fact that it is mostly sung, eulogized or charged to dance or yọrọ by auditory stimuli as song (ikwọ), drumming, chanting (utaña Ekpit), cheering/applauses. Mainly when seen in cheery-appeasement of it large audience amidst heavy singing and drumming provided as external stimuli by a large choric force on street parade/display or daance during yuletide/festive seasons; a new King’s coronation; [Ekpe] chieftaincy events and/ or Nyọtọ festival.

Despite their distinct informative nature, it is deductively perceived that above oral histories respectively guide interested researchers to what probably is/could be the etymology of Idem Ikwọ because both rightly connect to the Efik homonym for Ikwọ day and song/auditory art.

Finally, kindly provide additional information if available and/or different from what is provided in this post.

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© Holyns Hogan, 2025