CHAPTER THREE

3.0 MORALITY AND VALUE IN BEKWARRA

CULTURE

3.1 Brief History of Bekwarra Origin

Bekwarra is one of the Local Governments in Cross River State of Nigeria. It is bounded

in the North by the Tivs of Benue state, in the East by Utugwang and Obudu Local

Government of Cross River State, in the West by Yala and Yache, in the South / West by

Ishibori, and in the South / East by Afrike and Mbube.

It was recorded that the origin of Bekwarra is discernible from two theories. The

first traces the historical background of Bekwarra to Bette in present – day Obudu Local

Government of Cross River State. The second theory traces Bekwarra origin to Irikwie

(North) in Ebang Iye (Foreign Land).1 The origin of Bekwarra as accounted by the

colonial record could be seen vividly from the statement below:

The origin of Yakoro (Bekwarra) people is said to have been the settlement of one Odama Ashide a member of Abang Kubi Family of Buabong in Obudu, who married many women from Alege, Mbube, Yala and settled in a place which is Buabong…2

This colonial view of the origin of Bekwarra received an unalloyed support form the

observation of Ogbanuko Agabi when he opines that:

1 Donald O. Omagu, A History of Bekwarra people of the upper Cross River Region of Nigeria, Executive Publishers, Calaba, 1997, P. 62 J.P Sterk, ‘The Linguist and the Historian: Any common ground?’ In M.B Abasattai (ed) Expanding Frontiers of African History: The Inter – disciplinary Methodology, Calabar, University of Calabar Press, 1988, p.245.

…it may not be absurd to assume Bekwarra origin from BetteIn Obudu for there are affinities today in linguistic structureDespites the influence of new environmental and historicalCircumstances. Above all, there is evidence of practicalRecognition of ancient locus of dispersion of Agba’sChildren namely, Alege, Igede and Odama (Bekwarra) in Obudu.3

From the many legends, we could see that Bekwarra is from Obudud, and they

share many things in coomon, in terms of language, culture and other vital values.

Modern Bekwarra land is approximately estimated to cover the range of 345 square

kilometers. It occupy the North – Eastern part of Cross River State. Its geographical

calculation is seen thus: Latitude 60 37’ and 60 47’ and longitude ~ 0 48’. In the 2006

Population census, Bekwarra in rated approximately 70, 000.

3.2 Norms and Values in Bekwarra Culture

The term ‘norms’ is seen in the Webster’s dictionary as principles of right action binding

upon the members of a group and serving to guide, control or regulate proper and

acceptable behavior. Values in Bekwarra could be seen as a set of ideals which guides

and direct the way of life of the Bekwarras. Norms and values are interwoven, reason

being that norms guide the values. Norms are standard of moral behavior to which our

conduct should conform with. They are guides to human action, showing certain things

or the manner to which one should act, and which way one should not act.

In Bekwarra cosmology, the action of one man in the society can bring about

positive or negative impact in the lives of other members of the society. In order to curb

or prevent people from becoming aggressive and dangerous to each other, there emanates

3 Ibidem. P. 42.

a code of behavior for each person in the society. When one carries out those norms

faithfully, it will be to the good of all in the society else it will call down disaster upon

the offender (s) and then to the entire members of the society. This norms and conduct

could be view as moral values. Ontologically, moral values are the facet of religion, and

not a product of man. The Bekwarra believe that God has written down on each

individual’s heart the idea of what is good and bad. Man’s conscience has always told

him that there are certain things which he must not do in order to call down peace upon,

these things are called taboo. These taboos are enforced by supernatural sanctions. In

Bekwarra this taboos includes others: Ndem – having sexual relationship with a married

woman outside her husband or having sex with one’s cousin, eating of hyena etc.4

It is pertinent to note that moral principle could view from two perspectives

which are positive and negative principles. The positive principles have to with what we

ought to do, how we ought to behave. The negative principles prohibit certain actions and

ways of behavior which are wrong and which should be avoided. Moral norms do not

only concern itself with individual human conducts, it also focuses on the maintenance of

authority by means of reward and punishment.

The concept of value, from a general viewpoint means the set of institutional

ideals loved either by an individual or by a group of people.5 Bekwarra values as seen

above are set of ideals which guide and regulate the pattern of life of the Bekwarras.

There are different kinds of values such as spiritual values, material values, religious

4 Ogbanuko Agabi, Origins, Migrations and Early History of Bekwarra People, ( Bachelor of Arts Degree project in African Civilization and World History, University of Maiduguri, 1980). P. 38.5 Godwin Sogolo, Foundation of African Philosophy, Ibadan: Ibadan University Press, 1993, p. 5

values, moral values, aesthetic values etc. it is interesting to note here that Bekwarra has

different autonomous communities but these values are shared in common by all of them.

The values which are considered to be shared in common among the different

communities including the following: Life, solidarity, respect for elders, hospitality, the

extended family, peaceful coexistence, being one’s brothers keeper6.

I. Life

Life is seen as the highest value in Bekwarra cosmology and it is viewed as a sacred

object. It is the bedrock of our very existence and survival. This is why a typical

Bekwarra man would constantly say that ‘irikpen Atanung’ and ‘irikpen adiem’

meaning that life is good and life is important respectively. Life is for the Bekwarra

people is a lovingly gift from God. They also believe that God is the source of life. Life is

the “dynamics quality of human existence.”7 The value of life is sacred to Bekwarra man

and of course to the entire African society. This is portrayed in the prayer of an Igbo man

as seen thus:

“… life to everyone, and death to no one, great and small, male or female,old or young, rich or poor. Whoever denies life to another, may death anddisaster overtakes him. May the rivers stay on, and the fish as well. May the Rivers never dry up so that the fish won’t perish. A perch for the kite, a perchFor the eagle, and if anyone of them blocks the other’s right to perch mayHis wings break off.”8

It cannot be over emphasized that Bekwarras have a profound reverential difference for

life, specifically human life. Its beginning is enormously rejoiced over in pregnancy,

6 Oral interview with David Nkpabo, 68 +, Ukpah – Bekwarra, 26/08/08.7 Uzodinma Nwala, Igbo Philosophy, Lagos: Literamed limited, 1985, p.1148 Marcel Onyeocha, “Content of Intergrated Moral Education for Nigeria” West African Journal of Ecclesial Studies. AECAWA Publications, vol.3, no.1, 1995. P64

birth, naming and invitation ceremonies.9 To kill or destroy life is one the greatest

offense on earth for the Bekwarra people. It is against the humanity and the earth to

destroy life because it a precious gift from the divine person.

ii. Solidarity.

Solidarity in Bekwarra world view is perceived and experienced at the major

levels of social activities, domestic, clan, village and age group, etc. Each of level of

solidarity is an important machinery of securing and protecting the individuals, of course

the aim of cooperation and mobilization of resources and loyalty, it is enjoins on

members. The one way of practical solidarity among the Bekwarras is showcase on the

spirit and custom of sharing meal in common, maintenance of public roads and markets,

helping those who embark on the project of construction or reconstruction with their own

little assistance, carrying out of burial rites collective, social celebration of occasions of

happiness like the new Yam celebration. We should quickly say here that in Bekwarra

cosmology the concept of solidarity is socially tied down to the issue of origin, blood,

culture, and language, etc.

This solidarity among the Bekwarras is seen in their saying that: ‘Be ru’fo iwon

k’ tyang gwu he ne’eni k’u dyere’ which means “humble yourself and cooperate with the

people in the community.

iii. Respect for Elders.

9 Pantetleon Iroegbu, Enwisdomization and African Philosophy, Owerri: International University Press, 1994. P.84.

It is ontologically innate in the life of the Bekwarra people to respect elders. For

them, the elders are the custodian of the customs. The Bekwarra man constantly respect

the elders and yield to their advice, they never joke with the elder’s decision because for

them the words of the elders are world of wisdom. The elders are seen to have great

wisdom bestowed on them by God and they were term to be close to God. The elders are

gifted with extra – ordinary mysteries of life. For peace and unity among members of a

community, the words of elders must be constantly taking into consideration before any

other thing else. In Bekwarra world view, when a child wakes up from sleep early in the

morning, he or she will go to the elderly person and greet the elder first before the child

will do anything that day. Any child who does not greet his or her elders is seen not to

have been cultured in a proper manner. Respect for elders is seen predominantly among

individuals, families, and town and even in the breaking of kola, which is popularly

known as iribuo ayeani in Bekwarra language.

In Bekwarra custom, when an elderly person is seen carrying some load, the

younger person within the arena will help him or her to carry the load to the house of that

elderly person. Any person who refuses to assist that person will be punished by his or

her parents. As a respect for an elder especially the aged, they are at liberty to call any

child from any family and sent them to either to and fetch water or firewood for him or

her, and the child has no right to refuse.

iv. Hospitality

Hospitality is one of the basic values of the people of Bekwarra. The Bekwarra

people are known as people of hospitality.10 A typical Bekwarra man opens his door

always for visitors and sufficient tries to satisfy the needs of the visitors. It is noted that

before the advent of the colonial masters, a typical Bekwarra man will take his visitor (s)

back to his / her house with some goodies. In the spirit of hospitality, Bekwarra people

show this in their proverb or saying that: ‘E kpe ne he’ this means, we should

accommodate each other.

Again, this kind gesture of hospitality by the people is seen in the case where by

man takes his sister home when the husband leaving no child behind. The man will take

the sister to his own house and takes care of her. In Bekwarra culture, there is no need of

formal invitation before one could visit his relatives or friends. The Bekwarra man has

the zeal to always reach out to the poor, the less privileged in the society by putting

smiles on their faces. A typical Bekwarra man can never allows his visitor to go back

without offering him or her something to eat or drink. They also consider their own

members in the community by sharing food and drinks to them during their new yam

celebrations.

v. Family (Irifen)

10 Odey I. Oko, Bekwarra Fundamentals of Traditional Education, Achu Printer, Calabar, 2007, p. iv.

Family commonly called irifen in Bekwarra was founded on ties of a common

paternal putative ancestor.11 In each of the irifen, the eldest man whose decisions and

choice was informed by virtue of his age has authority to dish out laws to others members

of the family. This elderly man was also in charge of the family god known as ‘Unyim –

irifen’ and other gods. He arranges for marriage of any members of the family, burial

ceremonies and also settles minor disputes that may come up in the family.

Bekwarra people are highly inclined to family life. For them family life is one

the most basic gift endowed by God to humanity. Bekwarra man believes strongly on

extended family. Extended family comprised of households, single families tracing

descent to a common ancestors; while the village is made up of number of extended

families tracing their genealogy to a founder.12 In extended family, every member is

expected to help one another. This is still in full force in Bekwarra culture even in this

contemporary era. The extended family is an avenue for conflict resolution among the

Bekwarras.

vi. Peaceful Coexistence

In Bekwarra land, the spirit of peaceful coexistence is intertwined in the order

and harmony that exists among the members. This is one of the values that the people

cherished much. Peace as noted by Nwachukwuike, is the resultant effect of balance and

11 Donald O. Omagu, A History of Bekwarra people of the upper Cross River Region of Nigeria, Executive Publishers, Calabar, 1997, p. 23 – 24.12 Ogbanuko Agabi, Origins, Migrations and Early History of Bekwarra People, (Bachelor of Arts Degree project in African Civilization and World History, University of Maiduguri, 1980). P.22

harmony among the constitutional elements and forces of an organization.13 As it is

generally believed that when one is in peace with God, the gods, and the ancestors, things

turn out to be good with him or her. Peaceful co- existence is an assurance of cosmic and

social balance.

In Bekwarra culture, all values are not the same; there are some values that are

higher in degree than others, therefore such values takes precedence over the less

importance ones. The value of life and family as we seen above are held to the greatest of

all the values because they are the bedrock of our human existence. Other important

values include deep religious inclination, honesty, sense of sacredness, truth, co-

operation members of the society, being one’s brother’ keeper etc.

vii. Being your brother’s keeper

The value of being one’s brother’s keeper is very fundamental to all African societies,

and this is commonly practiced in the extended family. In Bekwarra language, there is a

saying which goes: ‘ku unwa une won a nyin wo re, o ne usi tyung he re,’ which means

that if you don’t love your neighbor, you will not show him that there is snake there. This

among the Bekwarra people is very important. That is why if they heard anything about

you, they will confront you one on one to see how best the issue can be resolved.

Morality in Bekwarra is founded on respect and love for all without any hatred in mind.

Love for one another is paramount in Bekwarra and as such being one’s brother’s keeper

is a duty which members of the community have toward each others.

13 Nwachukwuike Iwe, socio – Ethical Issues in Nigeria, uruowulu Obosi: Pacific Publishers, 1987, p. 95.

3.3 Conceptual Foundations of Bekwarra Morality

It is important to note here that ethics and morality are one and the same thing but used

interchangeably. Ethics studies morality and morality presents itself for the ethics to

study. When we speak of a community’s ethics, we are in a way speaking about the

morality of that community. No one can give vividly the answer to the question of

when morality began as a theoretical subject exercised in man. Put differently, the

question of good and bad has been with man right from time immemorial.

The ‘traditional’ Bekwarra morality is situated on custom and tradition,

which upholds the societal order in the life of each members of the community.

The fundamental principle of Bekwarra morality is focused on the concept of

‘irikpang (justice) and iribi (injustice),” and the concepts of ‘ininung’ (Goodness)

and ‘ijijaa” (evil). Irikpang as it is popularly called in Bekwarra depicts or

symbolizes justice which brings about goodness, truth, uprightness etc. in the

lives of each members of the community. Iribi on the other hand showcase

injustice which a typical Bekwarra man will frown at. In Bekwarra thought

system, iribi is not to be associated with because when you are found to be guilty

of a crime he or she is seen as the bad omen to the society and people will stay off

from him or her. Iribi is attributed to evil in Bekwarra world view. Ininung which

is goodness is seen as the height by which man can attain happiness and peace.

Goodness is very important to Bekwarra man to the extent that when he wakes up

in the morning he will first pray for the good of his neighbor and for himself and

for the entire community. In Bekwarra land, the people constantly think of the

popular palace that grew there which is: ‘k’ oshi ininung, o shi ku fo won, ko shi I

jijaa, o shi ku fo won’ (if you do good, you do it for yourself and if you do bad,

you do it for yourself)14. This statement helps to checkmate the level of morality

in the land. Iribi and ijijaa constantly moves together. Injustice and evil are two

inseparable notions in the mindset of Bekwarras. So justice is one the pillars of

morality.

In the ethical system of Bekwarra culture, that which is truly right is

bound up with goodness, as that which is by nature wrong is tie up with evil. A

good act in a community brings about a just society. With this in mind, whatever

contribute to the good of the society is been uphold tenaciously by Bekwarra man,

while anything that does not promote goodness is been thrown away. As character

makes for good social relations, it is laid upon every individual in a society to act

in a manner that will promote the overall good of the community.

Bekwarra religion and morality are glued together. Suffice to say that they

are not only complementary but also inseparable. In spite of this unity of morality

and religion, there is still a well defined code of morality in Bekwarra society.

14 Oral Interview with Afor Ogar, 58 +, Ijibor Inland, 28/08/08

There is no iota of doubt that the traditional Bekwarra morality emphasizes a

communal rather than individual moral responsibility but the supernatural takes

over both the social and personal dimensions of morality. From our cultural

background of Bekwarra, the weight of any offenses is judged by how it affects

the ontological order. The biggest offenses are those which threaten the moral

order of a community. Bekwarra morality is tie to humanism. Man’s and

community’s welfare are the basic preoccupation of Bekwarra morality. This is

therefore both “anthropocentric and sociocentric” as opines by Uduigwomen.15

3.4 Metaphysics in Bekwarra Morality

Ethics or morality in Bekwarra is founded on a transcendental moral order. This is

so because it is above human powers and intervention to alter it. The Bekwarras

believes that orderliness in the universe is a product of God which they call

‘Atabuchi’ or the gods ‘unyim’, and are governed by law. They holds that

whatever, the intervening role of the deities, the primary custodian and controller

of all morality is God. Outside the inner voice call conscience which He gave to

man, God exercise His control over morality in so many different ways. That is

why Emefie Ikenga succinctly opined that God speaks to us

Through His universal providence,Through His direct punishment of wrongdoers in this life. Through the prerogativeHe has of allotting a good or bad chi, during

15 Uduigwomen, Foot Marks on African Philosophy, Oop Press Ltd. Lagos, 1995, p.60.

Reincarnation circle. Through His control ofreincarnation itself.16

As the Holy Bible says that God sees the evils and atrocities committed by unjust

people and never let them go without being punish, so Bekwarra man do believes

that anyone found guilty should be prosecuted according to the law. This is why

they do say that Atabuchi e na iyem a’ bo sha ka meaning that God is seeing all

that you are doing, E he I ba’ nam wo uchi – he is going to judge you. God is seen

by the Bekwarra as the chief custodian of morality, the giver of life and as such

human morality is situated on Him. The ultimate good is from Atabuchi (God).

Atabuchi is a moral being is involved in an ethical relationship with man.

He is the creator of man and the final end of morality and he is seen to be

essentially good. The goodness is portrayed in his ability to avert calamities and

evils from man, given rain to the crops, given the fruit of the womb to the barren

and taking care of man’s need. Atabuchi is seen by Bekwarra people as one who

is absolutely powerful and held all sections of authority in His hand.17

Again, there is supra – ethic deities which are powerful and exercise great

influence in the moulding of morality among the Bekwarras. These deities include

the following: Unyim Atabuchi (Spirit of God), Unyim Udiara (community gods),

Itan (thunder), Unyim – Irifen (family gods)18. All these deities are enormous in

16 Emefie Ikenga Metuh, God and Man in African Religion, London, Cassel ltd. 1981, p. 115.17 Donald O. Omagu, A History of Bekwarra people of the upper Cross River Region of Nigeria, Executive Publishers, Calabar, 1997. P.74.18 Ibidem p. 66.

performing their different functions and no one dared to offend them. For

instance, one of the unyim udiara is called Ndum which is charged with

checkmating any form of adultery among married women. This deity deals

mercilessly with the offender. The system of this is that when a woman who is

guilty of this crime conceive and give birth to a child, the child becomes sick, the

heart of the child becomes open as if there is a missing part, all the livestock own

by the husband will die one after the other, the husband will also becomes sick. If

the woman hides it from her husband, all the children she might have after the

crime will die. Then the whole villagers will know that she has committed a crime

against Ndum. To stop further atrocity, the man who had sex with the woman will

present the following items for sacrifice and to appease the mind of the Ndum, a

live dog, chicken, tortoise, dog wood and some colors.

There are other metaphysical elements like owashi, Igbogoro, Nkom, Irite.

Owashi helps to destroy any form of witchcraft that is destructive in nature. Again

if you are the type the reject anything and then go back to it later either to eat it or

to accept it, Owashi will descend on you and have to carryout some sacrifices

which the chief – priest will specify for you.

3.5 COMPONENTS OF BEKWARRA MORALITY

3.5.1 JUSTICE (Uchi Irikpebe Anamani).

The Bekwarra people believe strongly on justice. Their cultural development tells

us more about the importance attach to justice as it is seen as the basic ethical

value. Justice is as the pillar that unites the members of a community together. A

typical Bekwarra man does not and will never support any act of injustice done to

him or to someone else in his presence. In Bekwarra land when two people are

fighting, the first question from a passer – bye will be “I bang a he a’ shi wo?”

meaning what has he done to you. After carrying out the investigation and find

out that one of them is guilty, the passer – bye will support the innocent one to

fight the guilty one. This tells us emphatically that Bekwarras do not look for

trouble and this is portray in their saying that “A bere e’ cha uni irikan ne, uni

ang’ de e cha ti irikan, a’ bere a bang he ne e’bang irigbuo nyin” meaning that

“we don’t look for trouble from anybody, but whosoever look for our trouble, we

will pick him as though we are picking snail.” It is clear from the above that the

concept of irikpang is fundamental to every individual in Bekwarra land.

In Bekwarra world view, there exist a natural communal role of customary

law, in this, if anybody fails to dish out justice, the gods will dish it out. Justice

according to them is that which rules the relations between the man and his

neighbors. The law of nemesis is constantly being remembered by an average

Bekwarra man. This law tries to re - coordinate the natural order when being

disorganized. In African as a whole and Bekwarra in particular, it is justice and

truth that makes a man to challenge his accuser to swear by a spirit.

3.5.2 Moral Obligation

It pertinent to note that in Bekwarra culture, the father of the house constantly

reminds the children of their duties to the family and the entire community. These

duties are geared towards a coordinated environment. Again each father of the

house tell the children to seek peace in all their dealings, they should not be

troublesome. Speaking the truth is the backbone of the Bekwarra society.

Moral obligation in Bekwarra is inculcated into the young ones by means of oral

traditions such as proverbs, stories, songs etc. the education of a child is

paramount in Bekwarra tradition, parents, relations, elderly persons have it as a

duty to teach and correct the young ones accordingly and this is seen as a sacred

assignment given to them as it pertain the social formation of a child. That is why

the father or mother of the house will always say this to the children: ‘yuo a

chiche, ne a chiche a yi ni kin kan a chiche re’. This could be translated as “quick

to hear, quick to see but slow to speak.” From the other side of the coin, the

children have it as a moral obligation to obey their parents and those who are

placed over them or those who senior them.

In Bekwarra land, a child learn how to respect his elderly ones and how to

behave when there is stranger in their midst. Back at home, in the community

Bekwarra man wants his child to be brave, truthful, respectful and humble. This

grows into the value of a watchdog to your brother, attending to the needs of the

widows, orphans and the less privileged in the society. It is also a primary duties

of each member f the society to obey the laws and regulations, respect life,

respect freedom, properties of others in the society. The society on the other hand,

has it as a duty to regulate, guide and protect the lives of every individual in that

society, to create a harmonious atmosphere for members.

3.5.3 Freedom (Apang ni Tyang)

In African cosmological setting, freedom or liberty in any of her society is

paramount. There is no village or community, family unit and even individual that

would want his freedom to be encapsulated. This means therefore, that liberty or

freedom as it is called is very necessary for every human individual. Even the

animals when caught in a trap, struggles to set itself free from the bondage.

An adult Bekwarra man would not like in a plain level any form of

enslavement or infringement on their rights and freedom. For an ideal Bekwarra

man, liberty cannot be separated from birth right, which is not subject to dialogue

and compromise. It would be out of place to discuss Bekwarra origin and history

without adequate discussion of freedom and the way people tenaciously uphold

that concept. As rightly pointed out by Omoregbe, freedom cannot be adequately

achieved without responsibility. Responsibility cannot be separated from

freedom. He opined that freedom is not only a gift to man but also a burden laid

on him.19

So many of aspects of life of the Bekwarras are regulated or controlled by

the exercise of freedom and free choice. The individual’s freedom is seen as the

bedrock of issues and decisions as; What Religion one should involve in, what

God one is to worship, what kind of girl I am to marry, which group(s) I am to

join. All these create an atmosphere of liberty which will in turn generate a

democratic environment in the sphere of socio – political life and arrangement.

3.5.4 Punishment and Responsibility

To punish connote there is a crime committed. Responsibility is defined as “the

relation between the act and the agent as doer of the act, as answerable or

accountable for that act”.20 Responsibility could be understood from trio

perspectives which are: in the first place, responsibility connote duty or

obligation. Secondly, it implies accountability, in other words, a man should be

responsible for his actions. The third meaning of responsibility could be view

from the angle of taking one’s duties and promises seriously. An individual may

19 Omoregbe, Joseph Ethics :A System and Historical Study, Joja Educational Research Publishers Limited, Lagos, 1993, P.36.20 Milton A. Gonsalves, Right and Reason, Columbus, Charles E merrll publishing Company, 1953, P.47.

be judged to be responsible or irresponsible. In Bekwarra, a man is held

responsible for his actions be it good or bad. If the actions are bad, punishment is

dished out to the person. A good example of punishment and responsibility given

to an offender in Bekwarra culture could be seen in the aspect of incest, adultery,

etc. in Bekwarra, law appeared to have been sensible and the penalties were mild

when compared with other people’s culture in some cases,21 they were harsh

according to modern European standards. Punishment in Bekwarra varies in the

magnitude of the offence committed. There are some crime committed that could

lead to the exile of the offender, some offence will requires the imposition of

livestock as a fine.

Responsibility tells us of man’s rational ability. In the thought of

Bekwarras, responsibility is self – conviction to any criminal act, and because

moral guilt varies, it is only nice that punishment be reasonably dish out. Suffice

to say here that punishment brings about responsibility and responsibility calls for

diligence.

21 Donald O. Omagu, A History of Bekwarra people of the upper Cross River Region of Nigeria, Executive Publishers, Calabar p.68.