Description
The paper seeks to examine the development of the tourism industry in Cross River State
and its implication on the culture of Efik people of Calabar, Nigeria
International Journal of Culture, Tourism and Hospitality Research
Tourism industry impact on Efik's culture, Nigeria
A.M. Ogaboh Agba Moses U. Ikoh Antigha O. Bassey Ekwuore M. Ushie
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A.M. Ogaboh Agba Moses U. Ikoh Antigha O. Bassey Ekwuore M. Ushie, (2010),"Tourism industry impact on Efik's culture, Nigeria",
International J ournal of Culture, Tourism and Hospitality Research, Vol. 4 Iss 4 pp. 355 - 365
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Regular paper
Tourism industry impact on E?k’s culture,
Nigeria
A.M. Ogaboh Agba, Moses U. Ikoh, Antigha O. Bassey and Ekwuore M. Ushie
Abstract
Purpose – The paper seeks to examine the development of the tourism industry in Cross River State
and its implication on the culture of E?k people of Calabar, Nigeria.
Design/methodology/approach – The approach taken was a survey method which employed both
open- and closed-ended questionnaires. These were administered to 300 respondents with responses
from 293. The data from respondents were analyzed using simple percentage and multiple regression
analysis.
Findings – The study reveals that the carnival concert and carnival ?oat do not include most aspects of
the E?k’s culture. As a result of this culture diffusion has been one sided and favors the incursion of
foreign culture.
Practical implications – The paper calls for the revival of E?k culture and recommends that
government takes a deliberate stand in promoting E?k culture through the niches of cultural heritage
tourism.
Originality/value – This paper is the ?rst empirical work to evaluate the impact of the tourismindustry on
the culture of the E?k people of Calabar. It provides evidence from the ?eld that could assist in
redesigning tourism policy in the state.
Keywords Tourism, Culture, Community development, Diffusion, Nigeria, Heritage
Paper type Research paper
Introducton
Tourismis a business entity that provides places and events to occupy people while they are
onholidays. Inits original thought, tourismwas seenas asourceof relaxationandsightseeing.
However, its ability to bringpeople together andenhance interaction expands the in?uence of
tourism beyond relaxation and sightseeing to include wealth creation and modi?cation of
behavior and values. The fact that tourism enhances social relationship mean that it could
in?uence people’s attitude and behavior and these by extension could impact on societal
change. Empirical evidence exists of a symbiotic relationship between society and tourism.
The development of tourism in?uences the culture and other aspect of society (Bhatia,
1993). Since tourism also entails traveling, visiting places, being accommodated in hotels
and guest houses and the use of tour-guides and guards, it has recently generate
businesses beyond buying and selling of gift items to gift exchange and aesthetics. Tourism
industry is thus becoming one of the leading contributors to global economic and social
transformation. Tourism is a potent source of income and wealth creation for many nations
like Hong Kong, Dubia and Brazil (Mills, 1983). The industry is competing favorably with the
oil sector the world over. Its development in Nigeria is a strategy towards breaking the
mono-product economic base of the country since independence.
DOI 10.1108/17506181011081523 VOL. 4 NO. 4 2010, pp. 355-365, Q Emerald Group Publishing Limited, ISSN 1750-6182
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INTERNATIONAL JOURNAL OF CULTURE, TOURISM AND HOSPITALITY RESEARCH
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PAGE 355
A.M. Ogaboh Agba is
based at the University of
Calabar, Calabar, Nigeria.
Moses U. Ikoh is based at
the University of Jos, Jos,
Nigeria. Antigha O. Bassey
and Ekwuore M. Ushie are
both based at the University
of Calabar, Calabar,
Nigeria.
Received: March 2010
Revised: May 2010
Accepted: June 2010
The authors acknowledge the
contributions of the Cross River
State Ministry of Culture and
Tourism that supported this
study. The authors are equally
grateful for the suggestions
from Samuel Akpan of the
Department of Guidance and
Counseling, Faculty of
Education, and Basil Noah of
Educational Administration and
Planning, University of Calabar
who read through the initial
draft of this report. Additionally,
Itoro-Angel Moses, read
through the ?nal draft of this
paper.
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As a drive towards moving Cross River State from civil service oriented state, to a
commercial one, the government decided in 2001 to make the state a tourists delight and
destination in the world. Tourism development is receiving government policy priority and
tourist sites, both natural and arti?cial are being developed throughout the state. Such
government policy includes public-private partnership in the hosting of year-end carnival,
building of Christmas/entertainment village, musical concert where artists from within and
outside the country entertained, and the promotion of new yam festivals of major ethnic
groups in the state.
When Tylor conceptualized culture in 1871, he saw it as ‘‘that complex whole which include
knowledge, beliefs, art, law, moral, customs and any other capabilities and habits acquired
by man as a member of the society’’ (Tylor, 1987, cited in Charles, 2005, p. 72).It becomes a
totality of learned, socially transmitted customs, knowledge, material objects, and behavior.
It includes ideas, customs and artifacts like DVDs, comic books, attachment to national ?ag,
national anthem, and recitation of pledge (Schaefer, 2004). Recent de?nitions have sought
to differentiate between actual behavior and abstract values, beliefs and perceptions of the
world that lie behind that behavior. Culture becomes more than observable behavior, and
includes ‘‘the share ideals, values and beliefs that people use to interpret experience and
generate behavior and which are re?ected in their behavior’’ (Keesing, 1970, p. 53). It is a
con?guration of learned behavior shared by members of a particular society. All cultures
change overtime. Changes take place either because the environment they must cope with
has changed or as a result of the intrusion of outsiders. Culture equally changes because
values within the society have undergone modi?cations (Charles, 2005).
Government have extolled the development of tourism on wealth creation. This has been
justi?ed by the number of outsiders (tourists) that came into the state during year-end
festivities and on the economic activities it generated. The current argument is that it has
revived the belief in Calabar as the ‘‘paradise city’’ of Nigeria. But no empirical work has
been done to see the signi?cant level of such revival, and in particular the in?uence of these
tourists on the culture of the E?k people, one of the three major ethnic groups in Calabar, the
state capital. This work seeks to ?ll that gap and to demonstrate the impact of tourism on the
E?k culture with particular emphasis on the year- end activities which include musical
concerts, carnival ?oats and street walk. The signi?cant of this study is based on the premise
that every culture must balance the needs of the society against the need for individual
grati?cation, lest frustration build up to the point of being disruptive in itself. The study could
generate reliable data that could help in tourism policy making in the state.
Tourism industry in Cross River State
In the quest to jumpstart the development of tourism industry in Cross River State,
government established Tourism Bureau, charged with the responsibility of regulating and
supervising the sector. Its duties speci?cally include the assessment of tourismdemand and
supply in Cross River State, provision of basic tourisminfrastructure for investors through the
instrument of the state government, advising government on tourism ?nancing, marketing
and tourism promotion, engineering and re-engineering of tourism products and sites, and
drawing and recasting of tourism development strategies. Policies were also made by the
Cross River State government to deregulate the hospitality industries in the state. This led to
the emergent of big hotels like Mirage, Channel View, Balart House, Pyramid, Metropolitan
and Nobel Hotels among others.
Tourist destinations in the state include the Obudu Cattle Ranch/Obudu Ranch Resort, the
Tinapa, Cross River National Park, Agbokim and Kwa Waterfalls in Etung and Akamkpa
Local Government Areas respectively. Others are the Mary Slessor Memorial Tomb in
Calabar, Carve Monoliths in Nkarasi, Ikom Local Government Area, Calabar Botanical
Garden and Zoo, Old Residency Museum and Marina Resorts in Calabar.
The Christmas festival is another vital tourist’s attraction in the state. The festival include
events like Governor’s street lighting ceremony at the Millennium Park, Calabar, carol night,
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carnival ?oat, classical/orchestra, boat regatta, raf?e draw, ?reworks, children party,
unveiling of Christmas arcade, life concert at the stadium and musical icon performance at
the Millennium Park; city walk, and African weekend at the Obudu Ranch Resort. These
activities except the African weekend at the Ranch Resort, take place in Calabar, the home
of the E?ks, every December. Thousands of tourists are attracted to Calabar because of
these events. The implications are obvious, apart from swelling the population of Calabar,
tourists bring along with them social and economic exchange which are bound to affect the
way of life of the indigenous population.
The study area and the culture of the E?ks of Calabar
The city of Calabar, popularly called ‘‘Obio E?k’’ (the land of the E?k people), (Charles, 2005)
is historically the settlement of the E?ks, Quas and Efuts (Ef?ong-Fuller, 1996). It has a
tropical climate that accommodates a well-marked wet or rainy season and a short dry
season. The wet season which starts from May to October every year enters its peak in July
with a recorded annual rainfall of 2,000 mm. The dry season is usually short, and last
between November to April yearly. Economically, Calabar is a seaport, an airport town and a
market for agricultural products from the hinterlands and the coastline. Politically, it is the
capital of Cross River State; and for ease of administration is divided into two local
government areas: the Calabar Municipality and Calabar South Local Government Area
(CSLGA). While the Municipality is headed by a Mayor, the CSLGA is governed by an
elected Chairman. Calabar is a cosmopolitan society with migrants from diverse cultural
backgrounds. The migrant population includes the Igbos, Hausas, Yorubas, Ibibios,
Annang, etc. The population of the city is estimated at 328,877 with a density of 980 persons
per square kilometer (National Population Commission, 2006:183).
According to the E?k Eburutu Consultative Assembly (EBCA), the E?ks migrated to Calabar
from Uruan precisely in 1301 (E?k Eburutu Consultative Assembly, 2005, p. 5). Before the
coming of the European Missionary, the E?ks worshipped ‘‘Akwa Abasi Ibom’’, Almighty
God, in their own traditional way. Modern Christianity however came with the emergence of
the European Missionaries. The E?ks of Calabar have a rich culture, which span from their
language to their socio-political and economic lives.
Traditionally, the E?k society is dominated by patriarchal norms, which made women highly
dependent on men. Thus, women economic life and sustenance depend to a large extent on
their male partners. Sex education for girls is provided through the ‘‘fattening room’’
institution called ‘‘Nkugho’’ (Oyekaumi, 2004, p. 41), during which the girls are taught family
live, how to take care of their husband, look feminine and prepare traditional E?k foods. E?k
children are raised in a highly structured and disciplined manner. There is of course gender
roles expectation regarding proper behavior and attitude, and parents play critical role in
guiding children into the gender roles deemappropriate in the society. The traditional ruler of
the E?k kingdomis called ‘‘Obong of Calabar’’ with the title of ‘‘Edidem’’ meaning ‘‘the king’’.
The culture of the E?ks is equally expressed in their unique traditional attires for both male
and female. The men tie wrapper (usually of three pieces of fathoms) with two ?owing ends at
the left hand side. The cap and the shoes are usually designed with beads. The shirt are
white long sleeves with a necktie cut fromthe wrapper called ‘‘opum-pom’’. The women wear
long ?owing gown with designed neck and shoulder ends, called ‘‘Onyo-nyo.’’ On Sundays
and during festivities men and women are seen in these neatly dressed attires.
Entertainment with street dancing, gifts sharing and visit is not new to the E?k people. In his
early debut in the 1960, the late legendary E?k Musician Inyang Nta Henshaw sang to extol
end-of-year celebration in Calabar, called Ukabadisua, (Henshaw, 1965):
Ukabadisua inemke ke’obio emi nte obio E?k; Se nyonde do nkedia ukabadisua ke obio E?k – O.
Meaning: End of the year festivities is not enjoying in this place like in the city of Calabar (Obio
E?k). I am going back to enjoy my end of the year festivities in Calabar (Obio E?k).
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End-of-year festivities began at Christmas. Cultural dancers and drummers moved fromone
street to the other to entertain people. Some dancers and troupe would enter people’s
compound to entertain residents and visitors. Different masquerades ranging fromthe Ekpe,
Nnabo, Agaba, Tinkoriko, Edem Obon, Of?om Inyang, would stage street dances to the
admiration of passers by. The:
abang dancers, ekombi itiat ntokon, and Akata as well as Okpo Ntaha Ekpat, compete to create
fun and entertain people. Beside the Ekpe society that would stage the grand ?nale called nyoro
that is watched by the initiates and none initiates, the different masquerades and dancers usually
converged at the E?gy Round-About near the Watt Market, to stage their entertainment
competitions (Ikoh, 2002).
The atmosphere of expectation and excitement usually envelop the city of Calabar, as the
end-of-year approaches. Traditional wrestling, boat regatta (Mbuba uwat ubom) and
traditional orchestra are always beautiful sights to watch.
Calabar is famous for its cuisines. Popular dishes unique to the E?ks include edikang ikong,
ekpang nkukwo, anyan ekpang, iwuk abia, a?a efere, usung abia, edesi isip and efere abak.
In terms of the aesthetic aspect of E?k culture, their neatness is second to none. This is
attributed to their early contacts with the Europeans.
Bead works of the E?ks are good element of cultural arts. The art of designing beads and
designing with beads has been identi?ed with the E?ks. Objects that are designed with
beads include chewing stick bag, shoes, fez caps, hand bags, throw pillows and couches.
The face and body painting with ‘‘ndom’’ (native chalk) among the people symbolizes purity
and love. In the past it was a form of self-expression where personal identi?cations were
developed and recorded. The painting of face and body also represents expression of joy or
birth of a child. Painting, depending on which part of the body it is done, indicates initiation,
both for men and women.
The E?k language is an important element of E?k culture. It was one of the ?rst three Nigerian
Languages to be codi?ed with its own orthography and grammar in 1860. The ?rst written
records of E?k started with a form of secret writing called ‘‘Nsibidi’’, which interpretation and
meaning were the exclusive of the member, of Ekpe society. The origin of E?k language is
related to the origin of the people. The E?ks are oriental in origin and so is their language. The
claim that ‘‘E?k Edi Mbakara’’, meaning ‘‘the E?ks are white men’’, shows some similarities
between the E?k language, the Semitic language, the Syro-Arabic and Hebrew language
(Oku, 1989, 2008).
Method
The study uses a survey method. Open and closed ended questionnaires were served on
300 household heads of E?k origin. A total of 35 respondents were selected fromeach of the
E?k house of Etim Ef?om, Duke, Effanga Of?ong, Inyang Ewa, Essien Of?ong, Ewa Ekeng,
Ewa Nsa, Antigha Essien and Abasi Obori. To further ensure that the respondents were from
E?k ethnic group, questionnaires were administered through the house heads during their
monthly meetings, with speci?c instruction to either complete the questionnaire themselves
or give to their sons/daughters to complete. The reason was purposive; to gather data and
opinion that would cut across gender and age bracket. A total of 293 respondents
representing 97.67 per cent returned their completed questionnaires.
Theoretical and empirical survey
The only thing that is permanent in life is change. And change occurs for a variety of reason.
A contact with other people may result in the introduction of foreign ideas that could trigger
change in existing values and behavior. Scholars have enumerated the mechanism of
change to include innovation, diffusion, acculturation and modernization (Amiran, 1965;
Parsons, 1968; Doswell, 1979; Weatherford, 1988, Could, 1983; Bodley, 1990). In our
present discourse, diffusion and modernization are considered.
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Diffusion is the movement of cultural traits or cultural complex from one culture to another.
Diffusion occurs whenever people from two or more cultures come in contact. Diffusion of
cultural complex was initially possible only through physical contact and interaction, but
today, the development in information and communication technology (ICT) with particular
reference to electronic media, internet services and hi-tech computerized cable network
have made actual borrowing possible (Charles, 2005). Borrowing accounts for as much as
90 per cent of any culture’s contacts. For instance, the cultural differences between the E?ks,
Efuts and the Quas are declining due largely to diffusion of their cultural traits. Culture
bearers are however creative about their borrowing as they only pick and chose from
multiple possibilities and sources, especially those compatible with their culture
(Weatherford, 1988). Recent ?ndings however tend to modify that academic opinion.
Attempt to selectively control social change and preserve a sense of continuity, order and
progress, has failed because of the winds of free market economy and globalization. For
instance, the dressing style and fashion adopted by Nigerian youths today, does not
suggest selective borrowing or compatibility with our culture. What we have seen in some
cases is near extreme diffusionism, where we have totally abandoned our culture to embrace
the culture of the interacting society. As Price (1969, cited in Charles, 2005) argued,
adjustment and assimilation of cultural traits depend on personal and social background.
Where the youths want to be like the ‘‘been to’’ (those who have gone abroad and come
back), the tendency has been to copy the popular culture wholly without selection. Today we
have men wearing women ear-rings with either plated or unkempt head and unbuttoned
long-sleeved shirts chosen as a fashion from popular culture.
Modernization is another useful termthat has been employed in the explanation of social and
cultural change. It refers to the global process of cultural and socio-economic change,
whereby developing societies seek to acquire the characteristics common to industrial
societies (Nietschmann, 1987). Modernization has four identi?ed sub processes, namely:
1. technological development;
2. agricultural development;
3. industrialization; and
4. urbanization.
As modernization takes place, other changes are likely to follow (Pelto, 1973).
The impacts of modernization have been recorded in Africa (Mazrui, 1986). It entails
widespread removal of economic activities from the family/community setting, the altered
structure of the family in the face of the changing labor market and the increase reliance of
young children on parents alone for affection, instead of on the extended family. Equally
cited are the decline of general parental authority, school replacing the family as the primary
educating unit, and the discovery of a generation gap, among others. The dif?culty is that in
the third world nations all happens so fast that those traditional societies are unable to adapt
themselves to it gradually (Bodley, 1990). The consequence has been the erosion of a
number of dearly held values that they hitherto had no intention of giving up. Other than this,
it has generated a ‘‘culture of discontent’’ – a level of aspirations that far exceeds the
bounds of an individual local opportunities (Magnarella, 1974). Traditional values are being
disregarded as the citizens become more confused about the laws.
Modernity and its cultural institutional expressions have engulfed the world with increasingly
intense waves of global expansion from its Western European origins. The culture of
modernity rests upon the transformation of social trust from personal and concrete to
abstract and universal. From trust in persons grounded in ties of kinship, community and
reciprocal relationship, to an impersonal abstract trust based upon the anticipated probity
and competence of unknown others (Berman, 2005). In many instance, modernity has
become a master of social disruption embedded in instrument of moral danger and
confusion (Davis, 2004). It has generated intense moral crises with advance consequences
on peoples’ values and value system.
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Findings
Socio-demographic characteristics
Table I presents socio-demographic information on the age, gender and occupation of the
respondents that participated in the study. About 35 per cent (n ¼ 103) of the respondents
were between the age bracket of 16-25 years. Those in the age brackets of 26-35, 36-45 and
46-55 accounted for 27.6 per cent, 24.9 per cent and 9.9 per cent respectively. Only very few
respondents (n ¼ 7, 2.4 per cent) were 56 years and above. The mean age of the
respondents was 32.2 (SD ¼ 5:67) years.
More women (n ¼ 188, 64.2 per cent) than men (n ¼ 105, 35.8 per cent) participated in the
study. Occupation of the respondents ranged from students (n ¼ 32, 10.92 per cent), civil
servant (n ¼ 75, 25.59 per cent) to private sector employee (n ¼ 93, 31.74 per cent). The
rest were either self employed (n ¼ 81, 27.65 per cent) or those engaged in apprenticeship
(n ¼ 12, 4.10 per cent).
Carnival concert and E?k culture
Calabar carnival is African’s biggest street party. Table II examines the relationship between
carnival concert and some cultural aspects of the E?ks. It ranges from E?k Music,
end-of-year festivities, E?k dance, to E?k dressing. Carnival concert was a welcome
development among the E?ks and received a very high rating from respondents (M ¼ 3:4,
SD ¼ 0:63). But respondents believed it could not enhance E?k music (M ¼ 0:4, SD ¼ 0:73),
Table I Socio-demographic characteristics of respondents
Variable n % Means SD
Age 32.2 5.67
16-25 103 35.2
26-35 81 27.6
36-45 73 24.9
46-55 29 9.9
56 and above 7 2.4
Gender
Male 105 35.8
Female 188 64.2
Occupation
Student 32 10.92
Civil servant 75 25.59
Private sector 93 31.74
Self employed 81 27.65
Apprenticeship 12 4.10
Note: n ¼ 293
Source: Field work
Table II Descriptive statistics and inter-correlations between the study variables
Variables Means SD 1 2 3 4 5
1 Carnival concert 3.4 0.63 1.00
2 E?k music 0.4 0.73 0.14 1.00
3 Year-end-festivities 3.2 1.22 0.84* 0.37 1.00
4 E?k dance 0.8 2.53 20.18 0.41 0.29 1.00
5 E?k dressing 0.3 1.75 20.51 0.37 0.36 0.13* 1.00
Note: *p , 0:05
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E?k dancing (M ¼ 0:8, SD ¼ 2:53) and E?k dressing (M ¼ 0:3, SD ¼ 1:75). Carnival concert
however boosted and added glamour to the E?k’s year-end-festivities (M ¼ 3:2, SD ¼ 1:22).
The correlation between the carnival concert and E?k music, dance and dressing were small
with consistently negative relationships between carnival concert and E?k dance
(r ¼ 20:18) and carnival concert and E?k dressing (r ¼ 20:51) and positive relationship
between carnival concert and E?k music (r ¼ 0:14).
The correlation between carnival concert and year-end-festivities was not only large but
re?ected a very strong positive association. The relationships between E?k music and
year-end-festivities, E?k dance and E?k dressing were positive with a signi?cant relationship
between E?k dance and dressing (r ¼ 0:13, p , 0:05). Based on this observation, the study
decided to examine the extent to which E?k cultural plays and masquerades popular during
year-end-festivities, namely: Nnabo, Agaba, Tinkoriko, Ekpe, Akata, Edem Obon, Of?om
Inyang and Okpo Ntaha Ekpat and dancers of Ekombi, Abang and Ikut participated in the
carnival ?oat. Tables III and IV, presents a summary of the multiple regression analysis.
All the 12 variables – eight E?k masquerades, three types of cultural dance and play as well
as E?k song taken together signi?cantly explain the involvement of E?k culture in the carnival
?oat (R
2
¼ 0:73, Fð12; 278Þ ¼ 301:20, p , 0:05). However signi?cant differences were
observed in the beta weight of such involvement which further showed the extent to which
E?k culture is integrated into the carnival ?oat. As shown in Table IV, only Ekpe masquerade
(b ¼ 0:24), Abang (b ¼ 0:28). Tinkoriko (b ¼ 8:04) and Ekombi (b ¼ 0:16) had signi?cant
involvement in the carnival ?oat. The involvement of the other eight cultural variables was not
signi?cant, as shown in the t-values of 2.28, 0.11, 28.21, 20.53, 20.45, 0.45, 1.89, and
20.75 for E?k songs, Nnabo, Agaba, Akata, Obon, Of?om Inayng, Okpo and Ikut,
Table IV Analysis of multiple regression results of the involvement of E?k cultures in the
year end carnival ?oat
Variable b Std error Beta t-value Sig.
Constant 20.49 0.19 – 21.74 0.08
E?k songs 20.32 0.07 0.09 2.28 0.06
Nnabo 4.64 0.18 0.01 0.11 0.91
Agaba 20.59 0.07 20.55 28.21 0.54
Tinkoriko 20.38 0.07 8.04 4.61* 0.02
Ekpe masquerade 0.33 0.03 0.24 6.01* 0.00
Edem Akata 25.53 0.10 20.02 20.53 0.60
Edem Obon 23.58 0.08 20.02 20.45 0.65
Of?om Inyang 5.19 0.09 0.03 0.45 0.07
Ekpo 0.15 0.92 0.11 1.89 0.46
Ekombi 0.62 0.07 0.16 3.15* 0.00
Abang 0.14 0.07 0.28 5.13* 0.00
Ikut 0.41 0.08 0.04 20.75 0.15
Notes: * p , 0:05; multiple r ¼ 0:76; r-square ¼ 0:73; adjusted r-square ¼ 0:82; std error ¼ 0:25;
critical t ¼ 1:96, n ¼ 293
Table III Analysis of variance results of the involvement of E?k cultures in the year end
carnival ?oat
Analysis of variance DF SS MS
Regression 12 237.01 18.23
Residual 278 16.83 0.06
Total 280 253.84
Notes: Multiple r ¼ 0:76; r-square ¼ 0:73; adjusted r-square ¼ 0:82; std error ¼ 0:25; F ¼ 301:20;
Sig F ¼ 0:00
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respectively. These ?ndings suggest that many aspects of the E?k culture that were used to
entertain people during year-end-festivities in the past are not given room in the year-end
carnival ?oat.
The in?uence of carnival on some E?k culture
When respondents were asked to evaluate the in?uence of the year-end concerts, Christmas
village, and carnival ?oat on their lives and that of their relatives Table V, ‘‘fast food
patronage’’ received the highest mean score of 3.3. This was followed by ‘‘night life’’
(X ¼ 3:2) and the patronage of ‘‘foreign wears’’ as mode of dressing (X ¼ 3:0). The in?uence
of the carnival activities during year-end in the culture of cleanliness among the E?ks was
acknowledged (X ¼ 2:8), but its in?uence on ‘‘E?k dressing’’ (X ¼ 1:5), ‘‘E?k food’’ (X ¼ 1:4)
and the ‘‘fattening room culture’’ (X ¼ 1:2) was low. Convenience theft, probably as a result
of increased in night life and activities, was on the high side (X ¼ 2:5).
Discussion
The rich tourism potentials of Cross River State have made it a major tourist location in
Nigeria. The state capital, Calabar, has witnessed a massive population movement into it
since the state government decided to give tourism a boost in 2005. And this is not without
consequences. The ?ndings of this study demonstrate such consequences.
Respondents acknowledged the importance of tourism activities on the year-end-festivities
of the E?ks. This acknowledgement suggest an improvement upon the already existing
culture of hosting visitors and friends as mark of hospitality during the festivities of
Ukabadisua (year-end festivities) of the E?ks that span through Christmas to the new year
day. But beyond the air of entertainment, the carnival concerts and carnival ?oat could not
popularize E?k dance and dressing. The carnival which is fashioned after the oldest
Caribbean carnival and the Trinidad and Tobago carnivals adopt the Brazilian and South
American designs in their costumes. Some of these costumes and feathers are
pre-fabricated and are imported from outside the country (Udeh, 2009).
The carnival route which covers a distance of 12 kilometers is often dominated by ?ve
registered carnival bands, namely:
1. Bay side;
2. Passion 4;
3. Master Blaster;
4. Seagulls; and
5. Freedom Bands.
Table V Evaluation of carnival in?uence on some E?k culture
Variables carnival promotes Rating scale (%)
SA A D SD X
Night life 26.3 64.8 6.1 2.7 3.2
Fast food patronage 52.6 32.4 5.8 9.2 3.3
E?k food patronage 2.0 2.0 30.7 65.2 1.4
E?k dressing 2.39 3.4 37.5 56.7 1.5
Trousers/foreign wears 44.4 31.4 6.8 17.4 3.0
Cleanliness 22.2 39.2 31.4 7.2 2.8
Fattening room – 4.1 8.9 87.0 1.2
Convenience theft 21.2 31.2 27.0 20.5 2.5
Notes: SA ¼ Strongly agree, A ¼ Agree, D ¼ Disagree, SD ¼ Strongly disagree, X ¼ mean
n ¼ 293
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These bands not only adopt popular music in their matching, but also seek to promote them
to the detriment of E?k songs and artists. The musical concerts that are usually held in the
expansive U.J. Esuene Stadium featured only international stars and popular Nigerian
artists, who are not of E?k extraction.
Tourists are therefore given opportunity to watch these popular musicians and artists live on
stage, some of whom they have earlier seen on television and listened to their recorded
songs on radio. Except for Ekombi and Abang, E?k cultural dance and dancers are not
signi?cantly included in the carnival ?oat. Popular masquerades that hitherto entertained
during year-end festivities like Nnabo, Agaba, Akata, Obon, and Of?omInyang, are given no
role in the carnival ?oat. The Ekpe masquerades that often staged the ‘‘Nyoro’’ have been
able to bring out the similarities in the Ekpe E?k cult and the Cuban version of it. Tinkoriko
masquerade received a boost; howbeit as a mark of protest from an in?uential state
parliamentarian who decided to prevent that youth culture from dying of neglect; and has
successfully use it as a platform for youth solidarity. Christmas village has a provision for
‘‘food court’’, where local and continental dishes are offered to tourists. Contrary to the
expectation of this study, popular E?k foods like edikang ikong, ;a?a efere, abak, etc, did not
attract patronage like ‘fast food’’ (the Mr Biggs, Mr Fans, Chicken Republic and other fast
food joints), which are heavily promoted during the carnival introduced the culture of
fastfoodization of Calabar. These fast food joints received larger patronage than the
indigenous E?k food. The consequences of this has been the exposure of the E?ks to the
culture of the tourists which are beings adopted hook, line and sinker.
Throughout the 32 days holidays during which carnival concerts and carnival ?oat are held,
economic activities in the state capital know no bound. Both day and night, visitors on
sightseeing move around to make friends, and do shopping. Night life received a high rating
in this study and so also was convenience theft. This ?nding brings the issue of security to
the fore, as many families had their houses burgled while being away on sightseeing at the
Christmas village in the night.
In 2008, the carnival received innovation through the introduction of the Calabar carnival
Queen (CCQ). In the E?k culture, the ‘‘fattening room’’ is to produce E?k beauty model.
During the ‘‘fattening room’’ experience, women are taught etiquette and manners
acceptable in E?k society. The product of the ‘‘fattening room’’, known as mbobi is
celebrated and is expected to be a role-model to other young women. While in the ‘‘fattening
room’’, girls are encouraged to eat well nourished food and are pampered to become
polished with amiable physique akin to ?gure eight. Contrary to this, Calabar carnival Queen
adopts the model of the ‘‘Miss-World’’. Women are encouraged to diet and eat less to
produce the physique of ?gure ‘‘I’’. With such development, the ‘‘fattening room’’ culture has
been neglected and is gradually losing its appeal. The physiques of ?gure ‘‘8’’, hitherto a
delight of E?k girls is being abandoned for ?gure ‘‘I’’.
It is agreed that tourism provided visitors with ?rst hand opportunity to appreciate E?k
culture. Those elements of E?k culture that were mysti?ed have been unfolded. Tourists have
seen Ekpe masquerade on performance and the Tinkoriko on match-past along the city
roads. Tourism equally has helped to revitalize some partly extinct culture. For instance
many children born in recent years, did not know of the ‘‘edem Akata’’ (Akata masquerade),
but for its incorporation as a tourist product. Unfortunately, tourism industry judging by
activities of the carnival concerts and carnival ?oat appears to have exposed the E?ks to
foreign culture more than it exposes the foreigners (the tourists) to the E?k culture. There
have been massive borrowing and it is already affecting the E?k’s value system.
Conclusion
Tourism is seen as an economic tool that could create wealth and employment as tourists
bring along with themspending powers. Beyond this, it exerts great in?uence on the people.
The ?ndings of this study support that argument. Several niches of tourism exist. They
include, adventure tourism, cultural tourism, dark tourism, ethical tourism, geo-tourism,
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gastronomic tourism, photographic tourism, small ship cruising tourism, space tourism,
sport tourism, transport tourism, virtual tourism, volunteer tourism, wildlife tourism, and youth
tourism (Ward, 2009). These niches present an array of opportunities. For a bene?cial
tourism the indigenous culture must be given expressive opportunity. This is against the
?ndings of this study. There is the need therefore for government to fully developed and
integrate the E?k culture into the tourismindustry in the state. It would not only help in cultural
revival, but would also expose tourists and even the up-coming generation to the rich
cultural heritage of the E?ks. It would also prevent E?k culture from ending up as tenants of
museum and monument as a result of cultural diffusion and subsequent adoptions of foreign
culture.
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Corresponding author
A.M. Ogaboh Agba can be contacted at: [email protected]
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doc_982379618.pdf
The paper seeks to examine the development of the tourism industry in Cross River State
and its implication on the culture of Efik people of Calabar, Nigeria
International Journal of Culture, Tourism and Hospitality Research
Tourism industry impact on Efik's culture, Nigeria
A.M. Ogaboh Agba Moses U. Ikoh Antigha O. Bassey Ekwuore M. Ushie
Article information:
To cite this document:
A.M. Ogaboh Agba Moses U. Ikoh Antigha O. Bassey Ekwuore M. Ushie, (2010),"Tourism industry impact on Efik's culture, Nigeria",
International J ournal of Culture, Tourism and Hospitality Research, Vol. 4 Iss 4 pp. 355 - 365
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Regular paper
Tourism industry impact on E?k’s culture,
Nigeria
A.M. Ogaboh Agba, Moses U. Ikoh, Antigha O. Bassey and Ekwuore M. Ushie
Abstract
Purpose – The paper seeks to examine the development of the tourism industry in Cross River State
and its implication on the culture of E?k people of Calabar, Nigeria.
Design/methodology/approach – The approach taken was a survey method which employed both
open- and closed-ended questionnaires. These were administered to 300 respondents with responses
from 293. The data from respondents were analyzed using simple percentage and multiple regression
analysis.
Findings – The study reveals that the carnival concert and carnival ?oat do not include most aspects of
the E?k’s culture. As a result of this culture diffusion has been one sided and favors the incursion of
foreign culture.
Practical implications – The paper calls for the revival of E?k culture and recommends that
government takes a deliberate stand in promoting E?k culture through the niches of cultural heritage
tourism.
Originality/value – This paper is the ?rst empirical work to evaluate the impact of the tourismindustry on
the culture of the E?k people of Calabar. It provides evidence from the ?eld that could assist in
redesigning tourism policy in the state.
Keywords Tourism, Culture, Community development, Diffusion, Nigeria, Heritage
Paper type Research paper
Introducton
Tourismis a business entity that provides places and events to occupy people while they are
onholidays. Inits original thought, tourismwas seenas asourceof relaxationandsightseeing.
However, its ability to bringpeople together andenhance interaction expands the in?uence of
tourism beyond relaxation and sightseeing to include wealth creation and modi?cation of
behavior and values. The fact that tourism enhances social relationship mean that it could
in?uence people’s attitude and behavior and these by extension could impact on societal
change. Empirical evidence exists of a symbiotic relationship between society and tourism.
The development of tourism in?uences the culture and other aspect of society (Bhatia,
1993). Since tourism also entails traveling, visiting places, being accommodated in hotels
and guest houses and the use of tour-guides and guards, it has recently generate
businesses beyond buying and selling of gift items to gift exchange and aesthetics. Tourism
industry is thus becoming one of the leading contributors to global economic and social
transformation. Tourism is a potent source of income and wealth creation for many nations
like Hong Kong, Dubia and Brazil (Mills, 1983). The industry is competing favorably with the
oil sector the world over. Its development in Nigeria is a strategy towards breaking the
mono-product economic base of the country since independence.
DOI 10.1108/17506181011081523 VOL. 4 NO. 4 2010, pp. 355-365, Q Emerald Group Publishing Limited, ISSN 1750-6182
j
INTERNATIONAL JOURNAL OF CULTURE, TOURISM AND HOSPITALITY RESEARCH
j
PAGE 355
A.M. Ogaboh Agba is
based at the University of
Calabar, Calabar, Nigeria.
Moses U. Ikoh is based at
the University of Jos, Jos,
Nigeria. Antigha O. Bassey
and Ekwuore M. Ushie are
both based at the University
of Calabar, Calabar,
Nigeria.
Received: March 2010
Revised: May 2010
Accepted: June 2010
The authors acknowledge the
contributions of the Cross River
State Ministry of Culture and
Tourism that supported this
study. The authors are equally
grateful for the suggestions
from Samuel Akpan of the
Department of Guidance and
Counseling, Faculty of
Education, and Basil Noah of
Educational Administration and
Planning, University of Calabar
who read through the initial
draft of this report. Additionally,
Itoro-Angel Moses, read
through the ?nal draft of this
paper.
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As a drive towards moving Cross River State from civil service oriented state, to a
commercial one, the government decided in 2001 to make the state a tourists delight and
destination in the world. Tourism development is receiving government policy priority and
tourist sites, both natural and arti?cial are being developed throughout the state. Such
government policy includes public-private partnership in the hosting of year-end carnival,
building of Christmas/entertainment village, musical concert where artists from within and
outside the country entertained, and the promotion of new yam festivals of major ethnic
groups in the state.
When Tylor conceptualized culture in 1871, he saw it as ‘‘that complex whole which include
knowledge, beliefs, art, law, moral, customs and any other capabilities and habits acquired
by man as a member of the society’’ (Tylor, 1987, cited in Charles, 2005, p. 72).It becomes a
totality of learned, socially transmitted customs, knowledge, material objects, and behavior.
It includes ideas, customs and artifacts like DVDs, comic books, attachment to national ?ag,
national anthem, and recitation of pledge (Schaefer, 2004). Recent de?nitions have sought
to differentiate between actual behavior and abstract values, beliefs and perceptions of the
world that lie behind that behavior. Culture becomes more than observable behavior, and
includes ‘‘the share ideals, values and beliefs that people use to interpret experience and
generate behavior and which are re?ected in their behavior’’ (Keesing, 1970, p. 53). It is a
con?guration of learned behavior shared by members of a particular society. All cultures
change overtime. Changes take place either because the environment they must cope with
has changed or as a result of the intrusion of outsiders. Culture equally changes because
values within the society have undergone modi?cations (Charles, 2005).
Government have extolled the development of tourism on wealth creation. This has been
justi?ed by the number of outsiders (tourists) that came into the state during year-end
festivities and on the economic activities it generated. The current argument is that it has
revived the belief in Calabar as the ‘‘paradise city’’ of Nigeria. But no empirical work has
been done to see the signi?cant level of such revival, and in particular the in?uence of these
tourists on the culture of the E?k people, one of the three major ethnic groups in Calabar, the
state capital. This work seeks to ?ll that gap and to demonstrate the impact of tourism on the
E?k culture with particular emphasis on the year- end activities which include musical
concerts, carnival ?oats and street walk. The signi?cant of this study is based on the premise
that every culture must balance the needs of the society against the need for individual
grati?cation, lest frustration build up to the point of being disruptive in itself. The study could
generate reliable data that could help in tourism policy making in the state.
Tourism industry in Cross River State
In the quest to jumpstart the development of tourism industry in Cross River State,
government established Tourism Bureau, charged with the responsibility of regulating and
supervising the sector. Its duties speci?cally include the assessment of tourismdemand and
supply in Cross River State, provision of basic tourisminfrastructure for investors through the
instrument of the state government, advising government on tourism ?nancing, marketing
and tourism promotion, engineering and re-engineering of tourism products and sites, and
drawing and recasting of tourism development strategies. Policies were also made by the
Cross River State government to deregulate the hospitality industries in the state. This led to
the emergent of big hotels like Mirage, Channel View, Balart House, Pyramid, Metropolitan
and Nobel Hotels among others.
Tourist destinations in the state include the Obudu Cattle Ranch/Obudu Ranch Resort, the
Tinapa, Cross River National Park, Agbokim and Kwa Waterfalls in Etung and Akamkpa
Local Government Areas respectively. Others are the Mary Slessor Memorial Tomb in
Calabar, Carve Monoliths in Nkarasi, Ikom Local Government Area, Calabar Botanical
Garden and Zoo, Old Residency Museum and Marina Resorts in Calabar.
The Christmas festival is another vital tourist’s attraction in the state. The festival include
events like Governor’s street lighting ceremony at the Millennium Park, Calabar, carol night,
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carnival ?oat, classical/orchestra, boat regatta, raf?e draw, ?reworks, children party,
unveiling of Christmas arcade, life concert at the stadium and musical icon performance at
the Millennium Park; city walk, and African weekend at the Obudu Ranch Resort. These
activities except the African weekend at the Ranch Resort, take place in Calabar, the home
of the E?ks, every December. Thousands of tourists are attracted to Calabar because of
these events. The implications are obvious, apart from swelling the population of Calabar,
tourists bring along with them social and economic exchange which are bound to affect the
way of life of the indigenous population.
The study area and the culture of the E?ks of Calabar
The city of Calabar, popularly called ‘‘Obio E?k’’ (the land of the E?k people), (Charles, 2005)
is historically the settlement of the E?ks, Quas and Efuts (Ef?ong-Fuller, 1996). It has a
tropical climate that accommodates a well-marked wet or rainy season and a short dry
season. The wet season which starts from May to October every year enters its peak in July
with a recorded annual rainfall of 2,000 mm. The dry season is usually short, and last
between November to April yearly. Economically, Calabar is a seaport, an airport town and a
market for agricultural products from the hinterlands and the coastline. Politically, it is the
capital of Cross River State; and for ease of administration is divided into two local
government areas: the Calabar Municipality and Calabar South Local Government Area
(CSLGA). While the Municipality is headed by a Mayor, the CSLGA is governed by an
elected Chairman. Calabar is a cosmopolitan society with migrants from diverse cultural
backgrounds. The migrant population includes the Igbos, Hausas, Yorubas, Ibibios,
Annang, etc. The population of the city is estimated at 328,877 with a density of 980 persons
per square kilometer (National Population Commission, 2006:183).
According to the E?k Eburutu Consultative Assembly (EBCA), the E?ks migrated to Calabar
from Uruan precisely in 1301 (E?k Eburutu Consultative Assembly, 2005, p. 5). Before the
coming of the European Missionary, the E?ks worshipped ‘‘Akwa Abasi Ibom’’, Almighty
God, in their own traditional way. Modern Christianity however came with the emergence of
the European Missionaries. The E?ks of Calabar have a rich culture, which span from their
language to their socio-political and economic lives.
Traditionally, the E?k society is dominated by patriarchal norms, which made women highly
dependent on men. Thus, women economic life and sustenance depend to a large extent on
their male partners. Sex education for girls is provided through the ‘‘fattening room’’
institution called ‘‘Nkugho’’ (Oyekaumi, 2004, p. 41), during which the girls are taught family
live, how to take care of their husband, look feminine and prepare traditional E?k foods. E?k
children are raised in a highly structured and disciplined manner. There is of course gender
roles expectation regarding proper behavior and attitude, and parents play critical role in
guiding children into the gender roles deemappropriate in the society. The traditional ruler of
the E?k kingdomis called ‘‘Obong of Calabar’’ with the title of ‘‘Edidem’’ meaning ‘‘the king’’.
The culture of the E?ks is equally expressed in their unique traditional attires for both male
and female. The men tie wrapper (usually of three pieces of fathoms) with two ?owing ends at
the left hand side. The cap and the shoes are usually designed with beads. The shirt are
white long sleeves with a necktie cut fromthe wrapper called ‘‘opum-pom’’. The women wear
long ?owing gown with designed neck and shoulder ends, called ‘‘Onyo-nyo.’’ On Sundays
and during festivities men and women are seen in these neatly dressed attires.
Entertainment with street dancing, gifts sharing and visit is not new to the E?k people. In his
early debut in the 1960, the late legendary E?k Musician Inyang Nta Henshaw sang to extol
end-of-year celebration in Calabar, called Ukabadisua, (Henshaw, 1965):
Ukabadisua inemke ke’obio emi nte obio E?k; Se nyonde do nkedia ukabadisua ke obio E?k – O.
Meaning: End of the year festivities is not enjoying in this place like in the city of Calabar (Obio
E?k). I am going back to enjoy my end of the year festivities in Calabar (Obio E?k).
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End-of-year festivities began at Christmas. Cultural dancers and drummers moved fromone
street to the other to entertain people. Some dancers and troupe would enter people’s
compound to entertain residents and visitors. Different masquerades ranging fromthe Ekpe,
Nnabo, Agaba, Tinkoriko, Edem Obon, Of?om Inyang, would stage street dances to the
admiration of passers by. The:
abang dancers, ekombi itiat ntokon, and Akata as well as Okpo Ntaha Ekpat, compete to create
fun and entertain people. Beside the Ekpe society that would stage the grand ?nale called nyoro
that is watched by the initiates and none initiates, the different masquerades and dancers usually
converged at the E?gy Round-About near the Watt Market, to stage their entertainment
competitions (Ikoh, 2002).
The atmosphere of expectation and excitement usually envelop the city of Calabar, as the
end-of-year approaches. Traditional wrestling, boat regatta (Mbuba uwat ubom) and
traditional orchestra are always beautiful sights to watch.
Calabar is famous for its cuisines. Popular dishes unique to the E?ks include edikang ikong,
ekpang nkukwo, anyan ekpang, iwuk abia, a?a efere, usung abia, edesi isip and efere abak.
In terms of the aesthetic aspect of E?k culture, their neatness is second to none. This is
attributed to their early contacts with the Europeans.
Bead works of the E?ks are good element of cultural arts. The art of designing beads and
designing with beads has been identi?ed with the E?ks. Objects that are designed with
beads include chewing stick bag, shoes, fez caps, hand bags, throw pillows and couches.
The face and body painting with ‘‘ndom’’ (native chalk) among the people symbolizes purity
and love. In the past it was a form of self-expression where personal identi?cations were
developed and recorded. The painting of face and body also represents expression of joy or
birth of a child. Painting, depending on which part of the body it is done, indicates initiation,
both for men and women.
The E?k language is an important element of E?k culture. It was one of the ?rst three Nigerian
Languages to be codi?ed with its own orthography and grammar in 1860. The ?rst written
records of E?k started with a form of secret writing called ‘‘Nsibidi’’, which interpretation and
meaning were the exclusive of the member, of Ekpe society. The origin of E?k language is
related to the origin of the people. The E?ks are oriental in origin and so is their language. The
claim that ‘‘E?k Edi Mbakara’’, meaning ‘‘the E?ks are white men’’, shows some similarities
between the E?k language, the Semitic language, the Syro-Arabic and Hebrew language
(Oku, 1989, 2008).
Method
The study uses a survey method. Open and closed ended questionnaires were served on
300 household heads of E?k origin. A total of 35 respondents were selected fromeach of the
E?k house of Etim Ef?om, Duke, Effanga Of?ong, Inyang Ewa, Essien Of?ong, Ewa Ekeng,
Ewa Nsa, Antigha Essien and Abasi Obori. To further ensure that the respondents were from
E?k ethnic group, questionnaires were administered through the house heads during their
monthly meetings, with speci?c instruction to either complete the questionnaire themselves
or give to their sons/daughters to complete. The reason was purposive; to gather data and
opinion that would cut across gender and age bracket. A total of 293 respondents
representing 97.67 per cent returned their completed questionnaires.
Theoretical and empirical survey
The only thing that is permanent in life is change. And change occurs for a variety of reason.
A contact with other people may result in the introduction of foreign ideas that could trigger
change in existing values and behavior. Scholars have enumerated the mechanism of
change to include innovation, diffusion, acculturation and modernization (Amiran, 1965;
Parsons, 1968; Doswell, 1979; Weatherford, 1988, Could, 1983; Bodley, 1990). In our
present discourse, diffusion and modernization are considered.
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Diffusion is the movement of cultural traits or cultural complex from one culture to another.
Diffusion occurs whenever people from two or more cultures come in contact. Diffusion of
cultural complex was initially possible only through physical contact and interaction, but
today, the development in information and communication technology (ICT) with particular
reference to electronic media, internet services and hi-tech computerized cable network
have made actual borrowing possible (Charles, 2005). Borrowing accounts for as much as
90 per cent of any culture’s contacts. For instance, the cultural differences between the E?ks,
Efuts and the Quas are declining due largely to diffusion of their cultural traits. Culture
bearers are however creative about their borrowing as they only pick and chose from
multiple possibilities and sources, especially those compatible with their culture
(Weatherford, 1988). Recent ?ndings however tend to modify that academic opinion.
Attempt to selectively control social change and preserve a sense of continuity, order and
progress, has failed because of the winds of free market economy and globalization. For
instance, the dressing style and fashion adopted by Nigerian youths today, does not
suggest selective borrowing or compatibility with our culture. What we have seen in some
cases is near extreme diffusionism, where we have totally abandoned our culture to embrace
the culture of the interacting society. As Price (1969, cited in Charles, 2005) argued,
adjustment and assimilation of cultural traits depend on personal and social background.
Where the youths want to be like the ‘‘been to’’ (those who have gone abroad and come
back), the tendency has been to copy the popular culture wholly without selection. Today we
have men wearing women ear-rings with either plated or unkempt head and unbuttoned
long-sleeved shirts chosen as a fashion from popular culture.
Modernization is another useful termthat has been employed in the explanation of social and
cultural change. It refers to the global process of cultural and socio-economic change,
whereby developing societies seek to acquire the characteristics common to industrial
societies (Nietschmann, 1987). Modernization has four identi?ed sub processes, namely:
1. technological development;
2. agricultural development;
3. industrialization; and
4. urbanization.
As modernization takes place, other changes are likely to follow (Pelto, 1973).
The impacts of modernization have been recorded in Africa (Mazrui, 1986). It entails
widespread removal of economic activities from the family/community setting, the altered
structure of the family in the face of the changing labor market and the increase reliance of
young children on parents alone for affection, instead of on the extended family. Equally
cited are the decline of general parental authority, school replacing the family as the primary
educating unit, and the discovery of a generation gap, among others. The dif?culty is that in
the third world nations all happens so fast that those traditional societies are unable to adapt
themselves to it gradually (Bodley, 1990). The consequence has been the erosion of a
number of dearly held values that they hitherto had no intention of giving up. Other than this,
it has generated a ‘‘culture of discontent’’ – a level of aspirations that far exceeds the
bounds of an individual local opportunities (Magnarella, 1974). Traditional values are being
disregarded as the citizens become more confused about the laws.
Modernity and its cultural institutional expressions have engulfed the world with increasingly
intense waves of global expansion from its Western European origins. The culture of
modernity rests upon the transformation of social trust from personal and concrete to
abstract and universal. From trust in persons grounded in ties of kinship, community and
reciprocal relationship, to an impersonal abstract trust based upon the anticipated probity
and competence of unknown others (Berman, 2005). In many instance, modernity has
become a master of social disruption embedded in instrument of moral danger and
confusion (Davis, 2004). It has generated intense moral crises with advance consequences
on peoples’ values and value system.
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Findings
Socio-demographic characteristics
Table I presents socio-demographic information on the age, gender and occupation of the
respondents that participated in the study. About 35 per cent (n ¼ 103) of the respondents
were between the age bracket of 16-25 years. Those in the age brackets of 26-35, 36-45 and
46-55 accounted for 27.6 per cent, 24.9 per cent and 9.9 per cent respectively. Only very few
respondents (n ¼ 7, 2.4 per cent) were 56 years and above. The mean age of the
respondents was 32.2 (SD ¼ 5:67) years.
More women (n ¼ 188, 64.2 per cent) than men (n ¼ 105, 35.8 per cent) participated in the
study. Occupation of the respondents ranged from students (n ¼ 32, 10.92 per cent), civil
servant (n ¼ 75, 25.59 per cent) to private sector employee (n ¼ 93, 31.74 per cent). The
rest were either self employed (n ¼ 81, 27.65 per cent) or those engaged in apprenticeship
(n ¼ 12, 4.10 per cent).
Carnival concert and E?k culture
Calabar carnival is African’s biggest street party. Table II examines the relationship between
carnival concert and some cultural aspects of the E?ks. It ranges from E?k Music,
end-of-year festivities, E?k dance, to E?k dressing. Carnival concert was a welcome
development among the E?ks and received a very high rating from respondents (M ¼ 3:4,
SD ¼ 0:63). But respondents believed it could not enhance E?k music (M ¼ 0:4, SD ¼ 0:73),
Table I Socio-demographic characteristics of respondents
Variable n % Means SD
Age 32.2 5.67
16-25 103 35.2
26-35 81 27.6
36-45 73 24.9
46-55 29 9.9
56 and above 7 2.4
Gender
Male 105 35.8
Female 188 64.2
Occupation
Student 32 10.92
Civil servant 75 25.59
Private sector 93 31.74
Self employed 81 27.65
Apprenticeship 12 4.10
Note: n ¼ 293
Source: Field work
Table II Descriptive statistics and inter-correlations between the study variables
Variables Means SD 1 2 3 4 5
1 Carnival concert 3.4 0.63 1.00
2 E?k music 0.4 0.73 0.14 1.00
3 Year-end-festivities 3.2 1.22 0.84* 0.37 1.00
4 E?k dance 0.8 2.53 20.18 0.41 0.29 1.00
5 E?k dressing 0.3 1.75 20.51 0.37 0.36 0.13* 1.00
Note: *p , 0:05
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E?k dancing (M ¼ 0:8, SD ¼ 2:53) and E?k dressing (M ¼ 0:3, SD ¼ 1:75). Carnival concert
however boosted and added glamour to the E?k’s year-end-festivities (M ¼ 3:2, SD ¼ 1:22).
The correlation between the carnival concert and E?k music, dance and dressing were small
with consistently negative relationships between carnival concert and E?k dance
(r ¼ 20:18) and carnival concert and E?k dressing (r ¼ 20:51) and positive relationship
between carnival concert and E?k music (r ¼ 0:14).
The correlation between carnival concert and year-end-festivities was not only large but
re?ected a very strong positive association. The relationships between E?k music and
year-end-festivities, E?k dance and E?k dressing were positive with a signi?cant relationship
between E?k dance and dressing (r ¼ 0:13, p , 0:05). Based on this observation, the study
decided to examine the extent to which E?k cultural plays and masquerades popular during
year-end-festivities, namely: Nnabo, Agaba, Tinkoriko, Ekpe, Akata, Edem Obon, Of?om
Inyang and Okpo Ntaha Ekpat and dancers of Ekombi, Abang and Ikut participated in the
carnival ?oat. Tables III and IV, presents a summary of the multiple regression analysis.
All the 12 variables – eight E?k masquerades, three types of cultural dance and play as well
as E?k song taken together signi?cantly explain the involvement of E?k culture in the carnival
?oat (R
2
¼ 0:73, Fð12; 278Þ ¼ 301:20, p , 0:05). However signi?cant differences were
observed in the beta weight of such involvement which further showed the extent to which
E?k culture is integrated into the carnival ?oat. As shown in Table IV, only Ekpe masquerade
(b ¼ 0:24), Abang (b ¼ 0:28). Tinkoriko (b ¼ 8:04) and Ekombi (b ¼ 0:16) had signi?cant
involvement in the carnival ?oat. The involvement of the other eight cultural variables was not
signi?cant, as shown in the t-values of 2.28, 0.11, 28.21, 20.53, 20.45, 0.45, 1.89, and
20.75 for E?k songs, Nnabo, Agaba, Akata, Obon, Of?om Inayng, Okpo and Ikut,
Table IV Analysis of multiple regression results of the involvement of E?k cultures in the
year end carnival ?oat
Variable b Std error Beta t-value Sig.
Constant 20.49 0.19 – 21.74 0.08
E?k songs 20.32 0.07 0.09 2.28 0.06
Nnabo 4.64 0.18 0.01 0.11 0.91
Agaba 20.59 0.07 20.55 28.21 0.54
Tinkoriko 20.38 0.07 8.04 4.61* 0.02
Ekpe masquerade 0.33 0.03 0.24 6.01* 0.00
Edem Akata 25.53 0.10 20.02 20.53 0.60
Edem Obon 23.58 0.08 20.02 20.45 0.65
Of?om Inyang 5.19 0.09 0.03 0.45 0.07
Ekpo 0.15 0.92 0.11 1.89 0.46
Ekombi 0.62 0.07 0.16 3.15* 0.00
Abang 0.14 0.07 0.28 5.13* 0.00
Ikut 0.41 0.08 0.04 20.75 0.15
Notes: * p , 0:05; multiple r ¼ 0:76; r-square ¼ 0:73; adjusted r-square ¼ 0:82; std error ¼ 0:25;
critical t ¼ 1:96, n ¼ 293
Table III Analysis of variance results of the involvement of E?k cultures in the year end
carnival ?oat
Analysis of variance DF SS MS
Regression 12 237.01 18.23
Residual 278 16.83 0.06
Total 280 253.84
Notes: Multiple r ¼ 0:76; r-square ¼ 0:73; adjusted r-square ¼ 0:82; std error ¼ 0:25; F ¼ 301:20;
Sig F ¼ 0:00
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respectively. These ?ndings suggest that many aspects of the E?k culture that were used to
entertain people during year-end-festivities in the past are not given room in the year-end
carnival ?oat.
The in?uence of carnival on some E?k culture
When respondents were asked to evaluate the in?uence of the year-end concerts, Christmas
village, and carnival ?oat on their lives and that of their relatives Table V, ‘‘fast food
patronage’’ received the highest mean score of 3.3. This was followed by ‘‘night life’’
(X ¼ 3:2) and the patronage of ‘‘foreign wears’’ as mode of dressing (X ¼ 3:0). The in?uence
of the carnival activities during year-end in the culture of cleanliness among the E?ks was
acknowledged (X ¼ 2:8), but its in?uence on ‘‘E?k dressing’’ (X ¼ 1:5), ‘‘E?k food’’ (X ¼ 1:4)
and the ‘‘fattening room culture’’ (X ¼ 1:2) was low. Convenience theft, probably as a result
of increased in night life and activities, was on the high side (X ¼ 2:5).
Discussion
The rich tourism potentials of Cross River State have made it a major tourist location in
Nigeria. The state capital, Calabar, has witnessed a massive population movement into it
since the state government decided to give tourism a boost in 2005. And this is not without
consequences. The ?ndings of this study demonstrate such consequences.
Respondents acknowledged the importance of tourism activities on the year-end-festivities
of the E?ks. This acknowledgement suggest an improvement upon the already existing
culture of hosting visitors and friends as mark of hospitality during the festivities of
Ukabadisua (year-end festivities) of the E?ks that span through Christmas to the new year
day. But beyond the air of entertainment, the carnival concerts and carnival ?oat could not
popularize E?k dance and dressing. The carnival which is fashioned after the oldest
Caribbean carnival and the Trinidad and Tobago carnivals adopt the Brazilian and South
American designs in their costumes. Some of these costumes and feathers are
pre-fabricated and are imported from outside the country (Udeh, 2009).
The carnival route which covers a distance of 12 kilometers is often dominated by ?ve
registered carnival bands, namely:
1. Bay side;
2. Passion 4;
3. Master Blaster;
4. Seagulls; and
5. Freedom Bands.
Table V Evaluation of carnival in?uence on some E?k culture
Variables carnival promotes Rating scale (%)
SA A D SD X
Night life 26.3 64.8 6.1 2.7 3.2
Fast food patronage 52.6 32.4 5.8 9.2 3.3
E?k food patronage 2.0 2.0 30.7 65.2 1.4
E?k dressing 2.39 3.4 37.5 56.7 1.5
Trousers/foreign wears 44.4 31.4 6.8 17.4 3.0
Cleanliness 22.2 39.2 31.4 7.2 2.8
Fattening room – 4.1 8.9 87.0 1.2
Convenience theft 21.2 31.2 27.0 20.5 2.5
Notes: SA ¼ Strongly agree, A ¼ Agree, D ¼ Disagree, SD ¼ Strongly disagree, X ¼ mean
n ¼ 293
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These bands not only adopt popular music in their matching, but also seek to promote them
to the detriment of E?k songs and artists. The musical concerts that are usually held in the
expansive U.J. Esuene Stadium featured only international stars and popular Nigerian
artists, who are not of E?k extraction.
Tourists are therefore given opportunity to watch these popular musicians and artists live on
stage, some of whom they have earlier seen on television and listened to their recorded
songs on radio. Except for Ekombi and Abang, E?k cultural dance and dancers are not
signi?cantly included in the carnival ?oat. Popular masquerades that hitherto entertained
during year-end festivities like Nnabo, Agaba, Akata, Obon, and Of?omInyang, are given no
role in the carnival ?oat. The Ekpe masquerades that often staged the ‘‘Nyoro’’ have been
able to bring out the similarities in the Ekpe E?k cult and the Cuban version of it. Tinkoriko
masquerade received a boost; howbeit as a mark of protest from an in?uential state
parliamentarian who decided to prevent that youth culture from dying of neglect; and has
successfully use it as a platform for youth solidarity. Christmas village has a provision for
‘‘food court’’, where local and continental dishes are offered to tourists. Contrary to the
expectation of this study, popular E?k foods like edikang ikong, ;a?a efere, abak, etc, did not
attract patronage like ‘fast food’’ (the Mr Biggs, Mr Fans, Chicken Republic and other fast
food joints), which are heavily promoted during the carnival introduced the culture of
fastfoodization of Calabar. These fast food joints received larger patronage than the
indigenous E?k food. The consequences of this has been the exposure of the E?ks to the
culture of the tourists which are beings adopted hook, line and sinker.
Throughout the 32 days holidays during which carnival concerts and carnival ?oat are held,
economic activities in the state capital know no bound. Both day and night, visitors on
sightseeing move around to make friends, and do shopping. Night life received a high rating
in this study and so also was convenience theft. This ?nding brings the issue of security to
the fore, as many families had their houses burgled while being away on sightseeing at the
Christmas village in the night.
In 2008, the carnival received innovation through the introduction of the Calabar carnival
Queen (CCQ). In the E?k culture, the ‘‘fattening room’’ is to produce E?k beauty model.
During the ‘‘fattening room’’ experience, women are taught etiquette and manners
acceptable in E?k society. The product of the ‘‘fattening room’’, known as mbobi is
celebrated and is expected to be a role-model to other young women. While in the ‘‘fattening
room’’, girls are encouraged to eat well nourished food and are pampered to become
polished with amiable physique akin to ?gure eight. Contrary to this, Calabar carnival Queen
adopts the model of the ‘‘Miss-World’’. Women are encouraged to diet and eat less to
produce the physique of ?gure ‘‘I’’. With such development, the ‘‘fattening room’’ culture has
been neglected and is gradually losing its appeal. The physiques of ?gure ‘‘8’’, hitherto a
delight of E?k girls is being abandoned for ?gure ‘‘I’’.
It is agreed that tourism provided visitors with ?rst hand opportunity to appreciate E?k
culture. Those elements of E?k culture that were mysti?ed have been unfolded. Tourists have
seen Ekpe masquerade on performance and the Tinkoriko on match-past along the city
roads. Tourism equally has helped to revitalize some partly extinct culture. For instance
many children born in recent years, did not know of the ‘‘edem Akata’’ (Akata masquerade),
but for its incorporation as a tourist product. Unfortunately, tourism industry judging by
activities of the carnival concerts and carnival ?oat appears to have exposed the E?ks to
foreign culture more than it exposes the foreigners (the tourists) to the E?k culture. There
have been massive borrowing and it is already affecting the E?k’s value system.
Conclusion
Tourism is seen as an economic tool that could create wealth and employment as tourists
bring along with themspending powers. Beyond this, it exerts great in?uence on the people.
The ?ndings of this study support that argument. Several niches of tourism exist. They
include, adventure tourism, cultural tourism, dark tourism, ethical tourism, geo-tourism,
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gastronomic tourism, photographic tourism, small ship cruising tourism, space tourism,
sport tourism, transport tourism, virtual tourism, volunteer tourism, wildlife tourism, and youth
tourism (Ward, 2009). These niches present an array of opportunities. For a bene?cial
tourism the indigenous culture must be given expressive opportunity. This is against the
?ndings of this study. There is the need therefore for government to fully developed and
integrate the E?k culture into the tourismindustry in the state. It would not only help in cultural
revival, but would also expose tourists and even the up-coming generation to the rich
cultural heritage of the E?ks. It would also prevent E?k culture from ending up as tenants of
museum and monument as a result of cultural diffusion and subsequent adoptions of foreign
culture.
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Corresponding author
A.M. Ogaboh Agba can be contacted at: [email protected]
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