Ekpo Masquerade, is no doubt one of the cultural activities that has promoted cultural art in Arochukwu kingdom.  Its high social and economic value has in its way promoted  Arochukwu kingdom over the years .

 It is a cultural display that hits the streets during festive periods, important occasions, cultural occasions, fun times and on demand . 

Ekpo Masquerades is a cultural society play that originated from the Ibibio and Annang people in Cross River/Akwa Ibom of South South Nigeria. The Ekpo same in meaning as Ekpe, Okpo-owo or Akpo-owo as pronounced by the Ibibio and Annang people simply describe it as non-living humans or a dead soul that comes to the land of the living.

This analogy and description of Ekpo as a visiting dead spirit brings fears, apprehension and doubt in the minds of people. The practice was also adopted by neighbouring communities, namely Arochukwu and Ohafia (Abia State) during the expansion of the Aro-Kingdom.

You can recollect that Arochukwu is bounded by Akwa Ibom from the west and Cross River by the South East with villages such as Amoba having boundary with Akwa Ibom and Cross River states. 

When the war of dominancy and supremacy ended, there was a great integration that happened between the Ibibio, Annag and Arochukwu people and this extended to cultural integration out of which Ekpo was adopted as a cultural integration. Ekpo is founded on the belief in life after death; and it is regarded as the soul or ghost of ancestors that return to the land of the living in masquerade form to participate with their kinsmen in communal festivals such as farming and rites of passage. This masquerade doesn’t collect money with its hand because it carries it to the land of the dead neither does it talk to women. You can now imagine why Ekpo and ladies in Igboland do not see eyeball to eyeball. It’s always about cat and rat fight that leads to constant running and hiding. This is mostly in our own clime. 

In Arochukwu precisely, there are various grades of Ekpo which is called *Uke Ekpo*  The grades are as follows: Uke Mmama, Uke Aja (uzuzu), Uke Uro,  Uke Ntu, Uke Nchara, Uke Unyiri Okpa ovuru and Uke Unyiri Okpa Ochie. I also want to mention the fact that there is also a valid and necessary initiation before anyone can become a member of the Ekpo cult and also carry Ekpo mask as a masquerade.

Also, in our clime, I want to also mention the various types of Ekpo and they are: 1. Iwayi nnono or Nkita Oku, Innum nyaga nyaga or Nne Ekpo, Ekperem Ekpo

 There are other three major actors during an Ekpo masquerade dance and they are: 1) Onye Ebi Ekpo, 2) Urotom and 3) Agbogho Ekpo.

Having laid this foundation, we can now understand the rationale and styles of Ekpo then will appreciate so much that there is a huge difference in how Ekpo is seen in our own locality. Watching Ekpo masquerade is always  fun and interesting in Arochukwu kingdom.

However, since the value of a thing can be accessed in its function(s), then Ekpo Masquerade has played and will continue to play a major role in the aspect of culture and tourism development in Arochukwu Kingdom. The symbolic appearance, coded language, signs , music , dance etc , gives value both to performers and admirers.

The Ekpo Masquerade emphasizes socio-economic solidarity in the sense that , major events in Arochukwu cannot be complete without the display of the Ekpo masquerade.

Ekpo plays a major role during the IKEJI ARO festival, the new yam festival and the biggest festival in Arochukwu kingdom. People travel from different places all over the world to come watch the Ekpo performance during Ikeji festival.

Ekpo strengthens family and communal ties, bring socio economic development, general well-being of the community and entertains the people especially during festive seasons like Christmas, Easter , Ikeji . 

Ekpo Masquerade stresses the need for the  young youths to be active participators in the developmental process of the community, through preserving its cultural arts and heritage.

In a society where the youths are left unattended and unemployed, the effect of this stares us in the face; kidnappings , robbery, cybercrime etc there is need for the youths especially in the rural communities to be carried along, they should be given appropriate recognition and support through their contributions of bringing livelihood to the community through cultural practices. 

Having understood the socio-economical values of Ekpo Masquerade in Arochukwu kingdom and its role in community building , which includes; tourism development, culture promotion , employment, social values , livelihood, harmony , entertainment etc, there is need for all Arochukwu indigenes and leaders to fashion out ways of bringing this residues to the forefront and be proud to showcase our culture in a light that has been downplayed . 

There is need for the government to consider the potential economic viability of some of our traditional culture as a way of boosting the tourism sector.  More importantly, cultural arts and traditional festivals should be paid adequate attention to in growing the cultural market and tourism in rural communities.  

Amb. Chioma Anyiwo.