<![CDATA[The scholarly discourse on boundary‑making in Africa has been dominated by the cartographic legacies of colonial partition, often at the expense of indigenous spatial epistemologies that predate and persist beneath the juridical borderlines drawn at Berlin. This study examines the role of indigenous sacred spaces, specifically shrines and sacred forests, in the construction, maintenance, and contestation of communal boundaries among the Ejagham people of Cross River State, Nigeria. Framed within an interdisciplinary nexus of religious studies and borderland theory, the study posits that sacred groves and shrine complexes constitute a lived, ritualised cartography through which Ejagham communities have historically negotiated territoriality, identity, and inter‑group relations. Employing a qualitative ethnographic design, data were collected over a six‑month period through in‑depth interviews with 28 custodians of sacred sites, clan elders, and community historians across five Ejagham settlements, complemented by participant observation of boundary‑related rituals and the participatory mapping of 14 sacred forests and shrine locations. Findings reveal a tripartite typology of sacred spatial functions. First, shrines and sacred forests serve as ontological boundary markers, their spiritual authority rendering them more effective as territorial signifiers than physical beacons. Second, they function as juridical spaces where inter‑communal disputes over land and resources are ritually adjudicated through oath‑taking and covenant renewal ceremonies, invoking the moral sanctions of ancestral and nature spirits. Third, they act as ecological frontiers, with sacred groves constituting de facto conservation zones whose inviolability regulates access to valuable forest resources and thereby minimises resource‑based conflict. The study further documents the contemporary erosion of these sacred boundary systems under pressure from Christian missionary iconoclasm, state‑led land commodification, and generational disaffection, generating new forms of boundary ambiguity and inter‑communal tension. The paper argues that the Ejagham sacred landscape represents a sophisticated indigenous boundary regime that challenges the state‑centric ontology of borders, offering theoretical insights for the interdisciplinary study of religion, space, and communal identity. ]]>
