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Titles and Cult Membership in Nso (Part 2)

Last week, i shared part 1 of the paper by Shey Shemlon Shighan Stephen on MEN OF TITLE, POWER, INFLUENCE AND CULT MEMBERSHIP IN THE PARAMOUNT KINGDOM OF NSO’. It was about SENIOR COURT COUNCILORS (VIBAY VÈ KOV) & COURT STEWARDS (ATÁRNTO’). Today we shall continue from where we stopped and if you missed part 1, do not worry as you can still read it here. http://sheytatah.dk/titles-and-cult-membership-in-nso-part-1/

II-3. STATE COUNCILORS OF SACRIFICE (VIBAY VE DÙY)
In the court there exists a class of councilors called the Great Lords of Sacrifice – all Dùy , whose role is religious (Vibay ve Ntaŋri). They are also in charge of the State mortuary services (Vibay ve Kpù). The most senior of these Lords by order of rank (1-7) are:
1. Shúufaáy Bashwin
2. Shúufaáy Njavnyùy
3. Shúufaáy Ndzәәndzәv-ntìntìn
4. Shúufaáy Dzәm
5. Shúufaáy Bambùy
6. Shúufaáy Kooŋgir
7. Shúufaáy Taaway
All Vibay ve Dùy are princes of the Ŋgonnso’ Dynasty.
Since these Lords are of the extended Royal family they are some of the most senior members of the Ŋgírì Fraternal cults. As the lateral cult opposites of the Atárnto’ they are forbidden from membership in the Ŋwéròŋ cults. In recent times it appears this restriction on Vibay ve Dùy is being reviewed even though it has not been lifted by the Fòn and Ŋwéròŋ . It is however noteworthy that a few times in history some members have left the ranks of the Lords of Sacrifice in order to gain membership into the Ŋwéròŋ cults as un-restricted Lords. This happened during the reign of Fòn Ŋgà’ Bì’ Fòn I (1910-

1947) when Shúufaáy Tsenla’ Yer left the ranks of the Vibay ve Kpù to become a ngang (cult member of) Ŋwéròŋ.
II-4. COUNCIL OF ROYAL IN-LAWS (FAÁY WON JEMER VE FÒN)
Among the Advisors of the court is a special group of counselors that is given preferential treatment by the King (Fòn) because they are his in-laws. These Advisors are called Won Jemer ve Fòn (the Fòn’s sisters’ sons). All of them are of the aboriginal Mntaár lineages (or have been assigned) and are fathers of the Fòn’s mother. Here by rank (1-7) are the seven most senior Faáy Won Jemer ve Samba.
1. Faáy Nsà’me (aboriginal Mntaár)
2. Faáy Mbìvtinmbaŋ (joined Nso’ as a renegade Kiluun prince claiming Fònship)
3. Faáy Ki’ Mbala Nsәәnè (original Mntaár who absorbed renegade Mbiŋon/Kijem princes)
4. Faáy Jèm Njavnyùy (joined Nso’ as a renegade Kijem prince claiming Fònship)
5. Faáy Menjey e Tò’óy (joined Nso’ as a Fòn)
6. Faáy Jèm Kiŋgá’ (joined Nso’ as a renegade Kijem prince claiming Fònship)
7. Faáy Ki’ Kiyán (original Mntaár who absorbed renegade Mbiŋon/Kijem princes)
In addition to the Three Aboriginal Lords (Vibay ve Vitaar ve Nso’ Mntaár), all seven Faáy Won Jemer ve Samba are members of the Taa-Mbàn expiatory cult.
Like the Three Aboriginal Lords (Vibay ve Vitaar ve Nso’ Mntaár), the Faáy Won Jemer ve Samba cannot be members of either the Ŋwéròŋ or Ŋgírì cults because of the Kovvifәm Agreements of 1411. As noted earlier this is an unnecessary restriction nowadays and it may be time to consider lifting it given the unsavory consequences it has produced of late in Do’ Ruun and Do’ Ŋgvәn.
II-5. OTHER STATE COUNCILORS (VIBAY)
Over the years, many Men of Title have been elevated to the rank of State Councilors (Vibay). The membership of newly created or elevated Vibays in either the Ŋwéròŋ or Ŋgírì cults is generally determined by whether they belong (or are assigned to) the Ncheèlav , Dùy or Mntaár lineages. There is a customary rule that all Dùy Vibay are members of the Ŋgírì cult, all Ncheèlav Vibay are members of the Ŋwéròŋ cult and all Mntaár Vibay are neither members of the Ŋwéròŋ nor Ŋgírì cults.
A Kibay’s (pl. Vibay) membership in both Ŋgírì and Ŋwéròŋ cults is a matter of negotiations (that could take years), and some extreme intrigue that may be connected to some seemingly un-related events, individuals or lineages.
A look back at the history of the elevation of some of these honorable men to councilorship exposes some of the most intricate and entertaining machinations in social and political power positioning to ever rock the fabric of the Nso’ Paramount Fòndom.
After the Nso’ Palace was moved from Kovvifәm to its present location in Kimbo (before or around 1825), it took more than 100 years for a Court Councilor to be added to the ranks of the Lords of Kovvifәm (Vibay ve Kov). This happened in 1929 during the reign of Fòn Ŋgà’ Bì’ Fòn I (1910-1947). The State Councilor who was elevated was Shúufaáy Sov. Two surprising things happened during this elevation. Firstly, Shúufaáy Sov was elevated as a Mntaár Lord, despite the fact that everyone knew that the Sov lineage was Dùy. Secondly, to everyone’s surprise Shúufaáy Sov was also immediately made a member of the Ŋwéròŋ cults group.
We have to take a century walk back in history to understand this apparent contradictory power play. When Sov joined Nso’ (around 1815, shortly before the move to Kimbo) under Faáy Seh, Sov was put under Shúufaáy Ndzәәndzәv’s wing and the Sov lineage was considered Dùy. Faáy Seh’s successor Faáy Foinso’ fought hard to extract the Sov lineage from under Shúufaáy Ndzәәndzәv and establish his own identity. To help him do this the then Paramount King of Nso’ Fòn Tar Manjoŋ (1840-1875) who was Faáy Foinso’’s personal friend, attached Sov to the Ncheèlav lineages and made Sov a member of the Ŋwéròŋ cults (ngang Ŋwéròŋ ).

This did not sit very well with Shúufaáy Ndzәәndzәv. Later, Faáy Foinso’ made the mistake of being too popular with Ŋwéròŋ and of also making unauthorized friendships with the Oku Fòndom and associated vassal states. Faáy Foinso’ was assassinated and the Sov lineage lost their Ŋwéròŋ cults membership in the aftermath. So, when Fòn Ŋgà’ Bì’ Fòn I (1910-1947) elevated Faáy Sov to Shúufaáy in 1929 and made him a ngang Ŋwéròŋ he was just giving Shúufaáy Sov what was his, almost a century before.
Shúufaáy Ndzәәndzәv was very unhappy with the fact that Shúufaáy Sov was now both a Ŋwéròŋ and Ŋgírì cults member. This led to friction between Shúufaáy Ndzәәndzәv and the Paramount King Fòn Ŋgà’ Bì’ Fòn I (1910-1947), culminating in the Ndzәәndzәv Crisis of 1956 (finally settled in 1968).
Now, why was Shúufaáy Sov made a Mntaár Lord? Because, if he remained a Dùy Lord he would have been ranked 18th after the Lords of Sacrifice (Vibay ve Dùy ve Ntaŋri). So Shúufaáy Sov was made the 4th ranking of the Aboriginal Lords (Vibay ve Mntaár Nso’) so that he could be the overall 11th Lord of the Court after the Ten Lords of Kovvifәm (Vibay ve Kov). Shúufaáy Sov benefitted here from his personal friendship with the Fòn and from the fact that Ŋwéròŋ owed him payback as compensation for killing his father Faáy Foinso’ more than eight decades earlier. In addition, even though Shúufaáy Ndzәәndzәv (the 1st ranking Councilor) was not happy with this elevation, Shúufaáy Taaŋkùm (the 2nd ranking Councilor) was elated because Faáy Sov had revenged the killing of his father Shúufaáy Taaŋkùm during the infamous Nso’ war with Din around 1860. Then Faáy Sov (Ndzәmah) later led an expedition to Din around 1880, captured and decapitated the Fòn of Din, brought his skull to the Paramount Fòn of Nso’ and Manjoŋ (The War Society), and gave the Fòn of Din’s scabbard and staff to Shúufaáy Taaŋkùm as compensation for the loss of his father Shúufaáy Taaŋkùm (who was Faáy Ndzәmah’s personal friend) in the Nso’-Din war of 1860.
Shúufaáy Sov’s elevation to Kibay opened the way for many more deserving men to be elevated to the rank of Councilor (Kibay), but their induction as dual members of both the Ŋwéròŋ and Ŋgírì cults was not always guaranteed as was the case with Shúufaáy Sov.
The case of Shúufaáy Ntoòndzәv (Professor Nso’kika Bernard Fònlon) is an interesting edification of character and personal conviction that was once the hallmark of Nso’ Men of Title. Professor Fònlon was the unlikeliest of candidates for a Shúufaáyship. His parents were very devoute Catholic christains and Professor Fònlon himself almost became a Priest of the Catholic Church. So, Professor Fònlon’s devotion to the Nso’ traditional ways (which were considered heathen by his Catholic faith) could be considered at best tangential. However, in 1976 Professor Fònlon brought portable pipe-borne water to his people in the capital Kimbo and the then reigning King Fòn Ŋgà’ Bì’ Fòn II (1972-1983) rewarded Professor Fònlon with the title of Faáy Ntoondzev, which was later elevated to Shúufaáy Ntoòndzәv (Great Lord of the water source) by Fòn Ŋgà’ Bì’ Fòn III (1983-1993).
As a Shúufaáy, Professor Fònlon was not interested in integrating either the Ŋwéròŋ or Ŋgírì cults. Many believed this was due to his Catholic faith, but the reason was elsewhere. In the 1960s while Professor Fònlon was very active in The Cameroons partisan politics, he was appalled by the corrosive effects of partisanship on the traditional institutions of the Nso’ Paramount Kingdom. In 1965 Professor Fònlon wrote a book titled “To Every Son of Nso’” in which he admonished his brethren and called on them to keep politics out of the Palace, Ŋwéròŋ and Ŋgírì cults. In the 1970s and 1980s when he was elevated to Shúufaáy he chose to practice what he preached. He decided that he was going to keep himself and his politics out of both Ŋwéròŋ and Ŋgírì.

This did not go down well with both cults and with the Fòns who had elevated him, but Professor Fònlon stood firm on his decision. When Shúufaáy Ntoòndzәv died in 1986, even though he had not gone through any of the traditional initiation rites of either the Ŋwéròŋ or Ŋgírì cults, Fòn Ŋgà’ Bì’ Fòn III (1983-1993) ordered both Ŋwéròŋ and Ŋgírì cults to mourn Shúufaáy Ntoòndzәv’s passing, and they did with aplomb.
In the last three decades, many worthy Men of Title have been elevated to the prestigious level of Shúufaáy. Some have sought initiation and acceptance into either the Ŋwéròŋ or Ŋgírì cults successfully, some have sought membership in both cults at the same time with varying degrees of success, and some are still waiting to be credentialed. In the ranks below them many who have already been initiated into either cults group are anxiously waiting to see if they could be elevated to Shúufaáy and given a chance to integrate into the other cults group.
II-6. AFAÁY AND ASHEÈY
Men of Title of ranks lower than Shúufaáy or Tárnto’ (aFaáy and aSheèy) who are not Mntaár generally belong to either Ŋwéròŋ or Ŋgírì cults groups but not to both, except in extremely rare cases where such low ranking members may be members of both cults by Royal Appointment. As a general rule all Ncheèlav aSheèy and aFaáy belong to the Ŋwéròŋ cults group, all Dùy aFaáy and aSheèy belong to the Ŋgírì cults group, and the Mntaár aFaáy and aSheèy belong to neither cults group. Except in rare occasions, membership in both Ŋwéròŋ and Ŋgírì cults groups is often accompanied or preceded by elevation of the member to the rank of Shúufaáy.
II-7 KINGLY AUTHORITY AND CULT MEMBER APPOINTMENTS
As we have seen above, membership in the cults is very regimented. However, over the centuries Nso’ Kings have asserted their right (albeit very limited) to appoint members into either the Ŋwéròŋ or Ŋgírì cults who otherwise would not have been admitted under normal procedures.
After a new Fòn is installed in Ndzәәndzәv, he chooses a day to visit the senior Ŋwéròŋ cult Yeŋwéròŋ (Ŋwéròŋ Vitsée) for the first time. The new Fòn on this first visit is allowed to select up to two males of his choice (be they Dùy, Mntaár, Ncheèlav or even his brother princes) to accompany him. Whoever is chosen to accompany the Fòn on this occasion is inducted as a Yeŋwéròŋ cult member (ngang Ŋwéròŋ ). If the individual who is chosen to accompany the Fòn is not titled, they automatically become a Sheèy. If the individual is already a Ŋgírì cult member, they will become a member of both Ŋwéròŋ and Ŋgírì cults. So, it is possible to see a simple Sheèy who is a member of both Ŋwéròŋ and Ŋgírì cults if they gained access by accompanying the Fòn on his first Ŋwéròŋ visit. If the individual who accompanies the Fòn during this first visit is a Faáy, they may be elevated to a Shúufaáy. In 1947 when Fòn Sehm III (1947-1972) was visiting Ŋwéròŋ for the first time he chose his brother prince Faáy Mbisha to accompany him. Faáy Mbisha was elevated to Shúufaáy Mbisha after that visit.
It was enshrined during the re-introduction of Ŋgírì into the Nso’ Palace in the 1890s that the Fòn could take whomever he choses along with him (carrying his bag or stool-kava) on the rare occasions he visited the Ŋgírì cults, and that the Fòn could send any high ranking official of the Court to represent him (in addition to Faáy Taawong) in the highest echelons of the Ŋgírì cults (Yeŋgírì). Over the years Ŋgírì has resisted this power of the Fòn but to no avail. This is how Faáy Faanjaŋ (a Tárnto’ and Ncheèlav) ended up as an executive of the Yeŋgírì cult. Some senior Palace pages and attendants (Nchiylav Faáy) also ended up as Ŋgírì cult members this way even though they were Ncheèlav. Sheèy Laisin who was an attendant to Fòn Ŋgà’ Bì’ Fòn I (1910-1947) ended up as a Ŋgírì cult member by accompanying the Fòn on one of those Ŋgírì visits, even though he was a Ncheèlav and already a Ŋwéròŋ cult member.

The latest example of Ŋgírì cult membership initiation by accompanying occurred in 2004 when Faáy Faa America visited the palace with Fòn Sehm Mbiŋlo I (1993-Present) who was returning from medical treatment in the United States of America. Faáy Faa America (a Ncheèlav) who was carrying the Fòn’s bag accompanied the Fòn on his visit to the Ŋgírì cults. Faáy then became both a Ŋwéròŋ and Ŋgírì cult member and was elevated to Shúufaáy Faa America.
III. HISTORY, STRUCTURE AND FUNCTIONS OF THE CULTS
The founder of the Nso’ Dynasty Ŋgonnso’ was a woman, so she was not a member of any of the male-only cults (including Ŋwéròŋ and Ŋgírì) that existed in the Tikar capital Rifem (Kimi or present day Bankim) when she led her followers out sometime after 1387. So Ŋgonnso’ and her followers did not take any of the State institutions (Ŋwéròŋ and Ŋgírì) and their occultism along with them when they left Rifem even though these institutions were in existence because her two brothers Nchare Yen (founder of the Bamoun Dynasty in Foumban) and Mfombam (founder of the Ndjitam dynasty in Bafia) all left with these institutions.
The first cult that the Nso’ Dynasty really had then was the Taa-Mbàn cult that belonged to the Visale (Mntaár) and was preserved after the Nso’-Mntaár Kovvifәm Agreements of 1411. This cult has gradually lost its power and influence as we have seen especially with the re-introduction of the Ŋwéròŋ and Ŋgírì cults.
It is not very clear when the Shishwaa cult was introduced. However since this was a cult, one of whose primary functions was to keep famine at bay, it can be conjectured that the Visale (Mntaár) must have had a variant of this cult before they merged with the Nso’ in 1411. The Shishwaa cult actually gained power and influence during the extended periods of drought, periods of protracted wars that led to famine, incidents of locust infestations that devastated crops, and periods of other natural disasters that brought about hunger. The Shishwaa cult was already very prominent and extremely powerful by the time the Nso’ left Kovvifәm around 1820 to settle in Kimbo.
The Ŋwéròŋ cults were re-introduced into Nso’ by the Taaŋkùm clan (an offshoot of the Tikars from Rifem also) sometime after 1450. Recently the Tsenla’ Mbam clan has claimed that even though Ŋwéròŋ may have been introduced by Taaŋkùm, Ŋwéròŋ was actually their occult (shiv) that the Taaŋkùm clan usurped. There is however no doubt that Taaŋkùm brought Ŋwéròŋ to Nso’ because in Nso’ folklore and to this day, Ŋwéròŋ is still referred to as the Taaŋkùm occult (shiv ye Taaŋkùm).
The Ŋgírì cults were re-introduced around 1890 by the warrior King Fòn Sehm II (1875-1907), after the Nso’-Bamoun war of 1885-1889. The Nso’ army (Manjoŋ) looted both the Bamoun Ŋgírì and Ŋwéròŋ cults and brought back occultist artifacts that were used to enhance the existing Ŋwéròŋ cults and to create the new Ŋgírì cults. The late re-introduction of the Ŋgírì cults generated some resentment from Ŋwéròŋ and created a rift that still exists to this day as we shall see in the next part….

Shey Tatah Sevidzem (Wo Scandy)

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Titles and Cult Membership in Nso (Part 1)

MEN OF TITLE, POWER, INFLUENCE AND CULT MEMBERSHIP IN THE PARAMOUNT KINGDOM OF NSO’

Shey Stephen Shighan Shemlem PHD from S3 to S4 wrote a paper which i refer to as a compendium or a pamphlet on Men of title,Power, Influence & Cult Membership in the Great Paramount Kingdom of Nso in January 2011, posted on shundzev online forum precisely on the 31st of January. This was like a New year present to the Nso folks that year. This Paper covered close to 35 pages enough to be classified as a book.

A few years ago, following our debate on some of the Nso online groups and our culture, the classification and the misconception of the 7 and 10 Vibaays respectively, i thought that his works could be of immense assistance to many of us lovers of our roots to understand the rich and cherished culture the Nso kingdom us built upon.

Due to the many pages of the Material, i have decided to share them in parts maybe weekly to help grasp in detail and digest what he took pains to research and put on paper for posterity. This paper is therefore not my work but that if the person mentioned above.

Nso culture

I. INTRODUCTION

This treatise examines the structure, roles, membership and responsibilities of Regulatory and Fraternal male-only societies in the administrative, social and political life of the Paramount Kingdom (Fòndom) of Nso’ in the Savannah grass fields of North Western Cameroons.
The Paramount Kingdom of Nso’ (founded by Princess Ŋgonnso’ around 1387) is the largest and currently the premier Kingdom of the Tikar race in Sub-Saharan Africa. The Kingdom is made up of the four sister Kingdoms of Nso’, Mbiame, Oku and Dom, (with the overall Paramount King resident in the Fòndom of Nso’), and vassal states like Ŋkar, Nsә’, the Noni Fòndoms and other smaller Fòndoms.
In all, a total of 25 (twenty five) Fòndoms make up the Paramount Fòndom of Nso’, with a current total population estimated to surpass one million citizens within and outside of the territory of the Paramount Fòndom also called Bui Division, in the North West Region of the Cameroons. Of these 25 Kingdoms, 4 are direct descendants and/or offshoots of the Ŋgonnso’ Dynasty. The other remaining 21 were integrated either voluntarily or forcefully between 1400 and 1890.
Here is a full listing of the Kingdoms of the Paramount Kingdom of Nso’ with some annotated details:
Nso’ – Paramount – Ŋgonnso’ Dynasty (circa 1387)
Mbiame – Ŋgonnso’ Dynasty offshoot (circa 1575)
Oku – Ŋgonnso’ Dynasty offshot (circa 1652)
Ŋkar (intgrated circa 1820)
Nsә’ (integrated circa 1850)
Kiluun (integrated circa 1830)
Ndzәrәm (integrated circa 1875)
Ndzәrәm Ŋyam (integrated circa 1875)
Ndzәәn (integrated circa 1830)
Gwan – Kitiiwum (integrated circa 1820)
Roŋ – Taasai-Mbam (integrated circa 1410)
Nchokov – Ndzәnnso’ (integrated circa 1410)
Gashoŋ – Ndzәnnso’ (integrated circa 1400)
Yun Din – Upper Din (integrated circa 1860)
Fònto Din – Lower Din (of Nso’ Legend – integrated circa 1884)
Djotin Kinengti (integrated circa 1860)
Djotin Fònti (integrated circa 1860)
Dom – Ŋgonnso’ Dynasty offshoot (circa 1800)
Lassin (integrated circa 1860)
Ŋkor Korchi (integrated circa 1860)

Throughout this essay, the number seven (7) appears very prominently (and often) when discussing title and senior cult membership rankings. Since our research has not discovered any cultural, social or historical significance of the number 7 (samba) in the Nso’ Paramount Kingdom, we can only conjecture that since all decisions of either the councilors or cult leaders were made by majority consensus, the odd number 7 was chosen for the number of senior decision makers to prevent any possibility of deadlock in decision making.
We may appear vague in our analysis at times considering our hands may be tied and we are forbidden from exposing certain cult secrets, but we remain explicit enough for the reader to understand the points we are attempting to clarify. Some details may be shocking to the non-Nso’ observer but rest assured that some of what is said here was last practiced more than 100 years ago.
We start by examining the administrative setup of the Kingdom to understand the role of the Court Councilors (Vibay or aShúufaáy), the Court Stewards (Atárnto’), other Title Holders (aFaáy, aSheèy), and their membership in the cults. We further examine each of the cults in detail to elucidate what membership entails.
The responsibilities and societal expectations of Men of Title and guardians of the occult are higher than those of regular mortal men of the society, so we shall include a section on these societal obligations with explanations of the reasoning behind them.
A lot has been said about the degradation of Nso’ culture and we conclude this essay with some suggestions of a few remedies which from our point of view can modernize Nso’ culture while ensuring its survival for the next 500 years.
Please note that in this write-up, some of our Lamnso’ language forays may not be in strict conformity with the latest directives from the Nso’ Language Society. Despite the fact that we have tried our best to respect these directives and delayed the release of this paper to ensure conformity, we are painfully aware that some avid readers may still find issues of concern, so we sincerely crave your indulgence for these orthographic variations. You will also notice that we combine both British and American syntax (including Pidgin), something that may be considered sacrilegious by some English language aficionados.

II. TITLE HOLDERS AND CULTS
In this section we examine Title Holders by lineage in three categories:
  Dùy (Extended Royal Family)
  Ncheèlav (Commoners and Retainers)
  Mntaár (Visale – Free Commoners and Aboriginal Nso’ Landowners)
Title Holders belong to all three categories above and their ranks range from the highest Kibay (pl. Vibay) or Shúufaáy to the lowest Sheèy. The Title Holder’s membership in a cult is however not only determined by whether they are Dùy , Ncheèlav or Mntaár, but also by other intricate considerations.
The cults in the Paramount Kingdom of Nso’ are divided into four groups (two principal and two subsidiary cults):

o Ŋwéròŋ Cults:
 Principal cult grouping
 Regulatory in nature
 Members are mostly Ncheèlav with some Dùy and some Mntaár
 Has Masquerades
o Ŋgírì Cults:
 Principal cult grouping
 Fraternal in nature
 Members are mostly Dùy with some Mntaár and very few Ncheèlav
 Has Masquerades
o Taa-Mbàn Cult:
 Subsidiary cult
 Expiatory in nature
 Membership is exclusively Mntaár
 Has no Masquerades
o Shishwaa Cult:
 Subsidiary cult
 Interlocutory in nature
 Membership is exclusively Ncheèlav
 Has no Masquerades

We now examine each of the title groups and their cult membership with a view to understanding the power base of each cult as determined by membership.

II-1. SENIOR COURT COUNCILORS (VIBAY VÈ KOV)
The highest ranking administrative civilian authority or Title Holder next to the King (Fòn) in the Paramount Kingdom of Nso’, is the Court Councilor who is called a Kibay (pl. Vibay) or Shúufaáy (pl. aShúufaáy) . The highest ranked aShúufaáy are the original ten lords from Kovvifәm (Vibay vè Kov – Vibay ve tiy se taakibu) who came as Kings (Fòns) or senior princes between 1450 and 1800, and submitted their people and culture to be integrated into Nso’.
Here below in order of rank (numbers 1-10) and category are the ten Vibay ve Kov.
Dùy (The Seven Great Lords – Vibay ve Samba)
1. Shúufaáy Ndzәәndzәv (joined Nso’ as a Fòn)
2. Shúufaáy Taaŋkùm (joined Nso’ as a Fòn)
6. Shúufaáy Ndzәәndzәvtsәn (senior Nso’ prince of the Ŋgonnso’ Dynasty)
7. Shúufaáy Yùúwar (senior Nso’ prince of the Ŋgonnso’ Dynasty)
8. Shúufaáy Shùv (senior Nso’ prince of the Ŋgonnso’ Dynasty)
9. Shúufaáy Lùn (joined Nso’ as a renegade Kiluun prince claiming Fònship)
10. Shúufaáy Waiŋsәәri wo Yer (senior Nso’ prince of the Ŋgonnso’ Dynasty)

Mntaár (The Three Aboriginal Great Lords – Vibay ve Vitaar ve Nso’ Mntaár)
3. Shúufaáy Tsenla’ (senior Nso’ prince of the Ŋgonnso’ Dynasty)
4. Shúufaáy Do’ Ruun (joined Nso’ as a Fòn)
5. Shúufaáy Do’ Ŋgvәn (joined Nso’ as a Fòn)
Shúufaáy Ndzәәndzәv and Shúufaáy Taaŋkùm automatically belong to both the Ŋwéròŋ and Ŋgírì cults because they are respectively the Second and Third ranking civilian personalities in the land. Before their enstoolment (installation) a candidate for Shúufaáy Ndzәәndzәv or Shúufaáy Taaŋkùm (like the candidate for the Kingship – Fònship) because he is of the Dùy lineage, is generally a member of the Ŋgírì cults. Upon installation he automatically belongs to the Ŋwéròŋ cults pending performance of the initiation rites.
Shúufaáy Ndzәәndzәv Tsen, Shúufaáy Yùúwar, Shúufaáy Shùv, Shúufaáy Lùn and Shúufaáy Waiŋsәәri wo Yer are all members of the Ŋgírì cults by virtue of their belonging to the extended Royal family Dùy. Their membership in the Ŋwéròŋ cults even though guaranteed because they are Vibay is still a matter of negotiation. Upon completion of the negotiations (that may last years) they then become members of the Ŋwéròŋ cults pending performance of the initiation rites. Shúufaáy Lùn surprisingly appears to have some prerogatives with the Ŋwéròŋ cults that appear to place him in rank above the other four aShúufaáy listed above.
There have been a few instances when membership of one of the above in the Ŋwéròŋ cults was revoked (albeit temporarily). The latest case was Shúufaáy Yùúwar whose Ŋwéròŋ cults membership was revoked after he had a dispute with the King, Fòn Ŋgà’ Bì’ Fòn II (1983-1993). Shúufaáy Yùúwar was temporarily replaced in the Court by Shúufaáy Tsәn Ŋkar. The revocation of Ŋwéròŋ cults membership is said to have led to Shúufaáy Yùúwar’s untimely death.
The three Aboriginal Mntaár Lords (Shúufaáy Tsenla’, Shúufaáy Do’ Ruun and Shúufaáy Do’ Ŋgvәn) are neither members of the Ŋwéròŋ nor the Ŋgírì cults, even though the same is not necessarily true for other newly elevated Court Councilors who have been assigned to the Mntaár lineage. This non-belonging of the leading Mntaár Lords is an extension of the Kovvifәm Agreements of 1411 between Nso’ and the Visale (Mntaár) that balanced power between the three branches of the State: Ncheèlav (Regulatory), the Mntaár (Land Ownership) and the King with his Dùy Royal family (Administrative). It was agreed sometime after 1450 when the Ncheèlav acquired the Ŋwéròŋ cults, that making the Mntaár (represented now by their three Lords) part of the Ŋwéròŋ cults would give them too much power especially since they had also ascribed to themselves parental rights to the mothers of all future Kings. When Ŋgírì was introduced the same restrictions on the Mntaár Lords were extended to Ŋgírì.
This automatic exclusion of the highest ranking Mntaár Lords from the Ŋwéròŋ and Ŋgírì cults has however produced some vexing disputes over the years when the Mntaár Lords have agitated and claimed the rights to have their own branches of the Ŋwéròŋ and Ŋgírì cults. A few decades ago (1970s/1980s) this led to the Maakibu Masquerade Crisis that pitted Shúufaáy Do’ Ruun against Ŋwéròŋ and the Paramount King. The issue was peacefully resolved and Shúufaáy Do’ Ruun retained his Maakibu masquerade but with very high restrictions on where the masquerade could go and how its members could decorate themselves on Maakibu outings. Recently however the Do’ Ŋgvәn Crisis of 2010 did not end so well. When Shúufaáy Do’ Ŋgvәn decided to create his own Ŋwéròŋ and Ŋgírì cults, the reaction from Ŋwéròŋ was swift. His compound was destroyed and he was forced to seek refuge with one of his children (sub-lineage Faáy) in Kikaikom. The Cameroon administration and the Paramount King of Nso’ are still investigating the incident.

The Three Aboriginal Lords are however members of the Taa-Mbàn cult. This is arguably a toothless cult with no masquerades, whose expiatory powers and influence have waned over the years. Since the conditions of 1411 have greatly evolved in the last 600 years it may be a good idea to revisit the Kovvifәm Agreements and allow the leading Three Aboriginal Mntaár Lords to belong to both Ŋwéròŋ and Ŋgírì cults as is the case with the other Seven Lords of the Court (Vibay ve Samba).
II-2. COURT STEWARDS (ATÁRNTO’)
The Ncheèlav Palace Stewards (Atárnto’) are part of the commoner/retainer class even though some of them actually came as Kings (Fòns) or senior princes. The most senior Stewards in the Court are the Seven Ŋwéròŋ Stewards (Atárnto’ ve Samba), listed below in order of seniority (1-7
1. Faáy Maàmo (joined Nso’ as a renegade Babessi prince claiming Fònship)
2. Faáy Faanjaŋ (came with Ŋgonnso’ from Rifem in 1387)
3. Faáy Mbiiŋgiy (original Mntaár who later absorbed renegade Mbisey and Kijem princes)
4. Faáy Kùynto’ Ncheèlav (former Palace retainer and Ŋwéròŋ page)
5. Faáy Kùynsә’ (renegade Mbiame prince with matrilinial ties to the Nsә’ Fòndom)
6. Faáy Tsәnkày (former Palace retainer with ties to the Ndzәәn Fòndom)
7. Faáy Nsәәnè (joined Nso’ as a renegade Mbiame prince claiming Fònship)
Since the Atárnto’ are the most senior members of the Ŋwéròŋ Regulatory Society (including the cults) they are forbidden from belonging to the Ŋgírì cults as part of the agreement that separates the Regulatory cults (Ŋwéròŋ ) from the Fraternal cults of the Royal Family (Ŋgírì). This separation can still be traced to the extensions of the Kovvifәm Agreements of 1411. However given a little unknown power of the Fòn that we shall examine below, some Atárnto’ have at times in history been appointed to play prominent roles in the Ŋgírì cults.
All Seven Ŋwéròŋ Stewards (Atárnto’ ve Samba) are also members of the all important interlocutory cult called Shishwaa.

To be continued

 

 

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Nso Radio Stations suspended from Reporting on KWA

Peter Esoka of the National communication council visited Kumbo a week ago and suspended all talks about Kumbo Water Crisis (KWA) on all radio stations giving a warning particularly to HelenKriss.

Photo by Cameroon Mirror.

Public opinion holds that the KWA invited Peter Esoka of the Communication Council to Kumbo to close down HelenKriss but the situation on the ground only earned them a warning for inciting the public to riot through their broadcast. This maybe true or not but the fact is that all radio stations operating in Kumbo have been asked to desist any report/news  on the  recent water crisis.

Where did the Nso people Fail?

Dialogue failed between the Palace, the council, the KWA and NSODA on a lasting solution for the control, management and ownership of the water. For close to 9 months now the crisis has escalated to the extend that no negotiation can be reached as the matter has been handed over to the Ministry in Yaounde that has in turn formed a crisis committee headed by the Governor of the North West Region. The coming of external forces from the Ministry of mines and power and now communication council is proof that the Nso people had left the crisis off hands and could not give peace a chance. Many have accustomed blame to different kinds of groups and people.

  1. Politicians and politics:

Majority believe that the situation has been blown out of proportion by political instincts. The CPDM using the Fon to pull down the Mayor and SDF, while on the other hand the SDF pulling the Mayor against the CPDM and the Fon. Could this be the main reason? This write says NO…Taking a close look at some politicians, we have seen many SDF militants standing for the palace against the council but this assertion can not me under-looked.

2. NSODA EXCO Vs The Council and settling of personal scores.

Some have accused Nsoda as the reason for the fuse. Some have gone to the extend of quoting personal conflicts between the Nsoda president and the mayor of Kumbo council claiming that their conflict over a project has pushed them to work against each other. This writer after thorough investigation found out that these men of substance had always put the development of the community at utmost priority. On the 1st of January 2015, these two camps sad an agreed to work on a common platform for the good of Nso. The whole Nsoda exco led by its president stormed the home of the Mayor without notice to spend New Year with him and proposed the role of an elder in the Nsoda Council. The said Mayor welcomed the proposition with joy and was even amongst those decorated by Nsoda the 2nd of January 2015 and duly signed by the Paramount Fon of Nso. These gestures alone spoke volume and that they could work together irrespective of their personal issues. The interest of Nso was top priority.

Mayor Njong has always been at the events organized by Nsoda and the Fon, we saw him in Tatum at the Start Of Ngonso and despite his ill health on the second he sent his deputy to represent him for his award, an award he could turn down like others.

These are many other reasons we know, greed, ergo, arrogance, pride, love for money, power and you can name them may have contributed to lead us to where we are now. But One thing i found wanting played the main evil to land us all into trouble.

3. The so called Advisers:

My experience as one that followed the crisis closely, tells me that, the Mayor and the Fon are being misled. Their advisers have done them no good but used the two leaders to project their images and become indispensable in the crisis. This could be either by the political party members or by those selected to play the advisory roles in these two institutions. Yes some used the crisis to settle scores, an example is a Fai Oliver that works at the DO’s office. During my search for peace when the crisis started, i explained to him the willingness of Mr Njong Donatus to dialogue with his father  after a meeting with him and that i needed the SDO to convene a meeting with just the two of them (The Fon & the mayor) since it was alleged that the Mayor was obstinate.

I thought that i was sharing a piece of good news to be ushered to the SDO as he could assist me to meet the SDO immediately, but i was wrong. Fai Oliver who was on self suspension from the palace, now saw an opportunity to make amends with the palace. He immediately ran to the palace to tag Shey Tatah Sevidzem as one of those citing with the Mayor against the Fon, he then questioned who Mayor Njong was to be convinced to meet the Fon? I was only part of the solution not part of the problem.

When the Fon’s advisers got this news, they immediately alerted the Fon and before i arrived the palace after my meeting with the SDO, i was already advised to disappear and that my presence was at stake and could lead to my Sheyship relinquished.

This story may sound one sided but the raison d’être is to expose the role of the advisers, how they acted without facts and reason. their facts to them became their ideas and as soon as you did not agree with them, you were against them. The single story should not also be read alone without others that we know.

These are the situations i found for myself, my three visits to the Mayor met with the same people. That is where the decisions were cooked and no matter how you pleaded for the change of approach, no one was willing except the Mayor himself. I asked and proposed win-win situations, of all the people in the room, no one ever believed they could be a way except the mayor who could see that things could be talked over and handled in a mature way. But when you leave, they force him to their ideas, sometimes claiming that what the mayor is doing is against the law by not taking over the control of water and managing it. I am sure this would have convinced him enough. I kept asking myself of these people had nothing more to do in life than to sit in the Mayor’s office and carve out strategies to convince the mayor their way. I kept asking them is the interest of the community was of any importance to them. It is true that majority if not all of them were SDF militants. The most striking of them was that some of them came from neighboring villages to show you how they were bent on misleading our leader. The council has its own role played which of course we can resolve easily through elections but we can not let things go out of hand before we intervene.

Otherwise why will someone deceive business people in the absence of the Mayor to close their shops and go to Tobin to welcome the Governor who never showed up and nothing has been done about it, yet we expect them to close their shops. Why will people like Manya from Shisong has his soya place locked up for answering the Fon’s call? All these were bad advices from council advisers.

The palace on the other hand blocked me away completely from the Fon. Some Two persons who have completely hijacked the rule of the palace into their hands made it clear that they could not sit in dialogue table with Shey Tatah.  They have  even ursuped the powers of the Nwerong that even when they were suspended by the same Nwerong, the Fon threatened to “quit” with them. They are the cause of the movement of the Fon up and down from one meeting to another to no avail. An incident that urged one pastor to shame the Nso people for treating our father the Fon the way we did. He thinks that we have lost respect for our Fon which I couldn’t agree with him more. Thanks to him some of us started thinking before our Great leader the Fon.

Two meetings in the palace were canceled simply because Shey Tatah was invited by Nsoda to attend. The vice president was asked to send me off before the meeting could hold, when Shufai Bamfem was invited all the way from Bamenda for the crisis. When the Nsoda president refused to send me off, the meeting was postponed to another date when i will not be available.

Many other Nso people have been denied access to the Fon who could be of help to the crisis by the same people. Nso people are aware of this and we know the fate of what befell them some months back. But the process did not last long. Shufai Ngairine has been hammering on this times without number.  Of recent i received a mail from one elite stating that these same advisers are bound to destroy the Nso kingdom, i asked how and he said that “The people are not only blackmailing people to the Fon, but write very unprofessional letters to the administration minimizing the administration even the Governor. And it would appear the administration is bent on reducing the strength of NSO Kingdom.”

I felt a vein cut off my leg, i did not only take his words serious but looked at the number of people that have been suspended from the palace, the Boko Haram letter that circulated in Nso, the list of the Nso Water board/committee that circulated, the list which portrayed that these people are only interested in their position and the money they will earn than the community interest, and most devastating, the Fon’s New year speech over City community radio that reduced Nsoda to nothing. If not of bad advice, why will a good princess, known for her great works in Nso be lured to read the Fon’s speech on the declaration on the board of Nso Water when Shufai Yuwar is (standing) sitting there at the event? The picture below can show the incident for itself.

Nso palace

To conclude, i want to reiterate that, although the reasons advanced in 1 & 2 above and many more may have played a mayor role to have things out of hand as we do now, i am of the opinion that the advisers to our leaders did not help things out. They helped to put things ablaze and until the “rotten tooth is pulled out of the mouth, it shall continue to chew with caution” Ola Rotimi in The gods are not to Blame. I shall always stand by the throne…

i know many like Fai Oliver will now twist the content of this mail and rush to the palace and tell the Fon how much I fight against him. I remain a loyal Nso protector of the Fon and most especially the throne. And I think that his advisers need to give way to peace by either letting the Vibaays do their work and give Nwerong the chance to protect our Kingdom…

Shey Tatah Sevidzem (Wo Scandy)

 

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Identifying African Diaspora Organizations in the Nordic States

Identifying & selecting African Diaspora Organizations in The Nordic Countries:

Our office  in the UK ADEPT would like to Identify all African Diaspora Development Organizations in all the Nordic Countries. This would mean all Diaspora Organizations that carry our Development Activities in any of the 54 African States.
We Intend to Identify/select at least 15 to 20 of such Organizations in each of the Nordic States and seek ways on how to practically assist them in their promotion to African Development.
This can be done through Organizing training Seminars in Capacity Building and Fundraising.  We expect you to either send us an email with a brief description of your Organization and the latest or list of projects you have carried out or intend to carry in Africa. The Contact person’s details are very important for feedback and the selection. Kindly Spread this info to all your networks on African Diaspora groups.
In November 2014, ADEPT organized a similar Conference in Copenhagen at the Scandic and Radisson Blu Hotels respectively in close collaboration with the African Chambers of commerce, The Danish refugee Council, ADDR and Filip Buff Pedersen from the Danish Mission counsel training on fundraising.
Details of the conference can be seen here: http://sheytatah.dk/first-african-diaspora-development-forum-ddf/
ADEPT is a Platform i work with as a Volunteer and it is an interactive and informative platform gathering African diaspora and migrant organizations. The main objective of the platform is to promote the contribution of the Diaspora to act as a development actor for Africa. More About ADEPT can be seen on this Website: http://www.adept-platform.org/
 
Kindly forward the list of the organizations to following:
 
Shey Tatah Sevidzem:  sheytatah@gmail.com
 Ntende Peter.:               ntendepeter@gmail.com
 
The Final Selection shall be done with ADEPT Administration from the list we shall compile and send.
Please do not forget to share to all African Diaspora Organizations in the Nordic states. 
 
Kind regards
Shey Tatah

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Kumbo Horse Race Back to Track

The Kumbo Horse Race used to be one of the annual event that made news in the national territory likewise the Ngonso Festival. Some 25 to 30 years, the race was organized by the Guinness company and this did not only make Kumbo known but also broght the Mbororos out of their isolated camps. The economy used to boom as these Mbororos could spend every dime they saved for this event.

image

Of recent not much has been talked about the race especially since Guinness left the management and control of it. Others tried but were not very successful, maybe because of the cost it entails. One thing remained in people’s mind was the description of the winner. It was always and usually a little boy that won. One very conservative was called Shaidou…

Kumbo horse race

This year’s horse race switching name from Kumbo Horse Race to Bui Horse Race was organized thanks to the visit of The city of La crosse in the USA by the Kumbo council to give their counterparts another entertaining event that could keep an indelible mark on their minds as they departed Kumbo today. The event met with the Whole Bui Administration attending, Four councils Kumbo, Jakiri  Nkum and Oku fully participating in the Bui horse race., members of parliaments and other dignitaries. Images and more info was offered by Shitu Adamou who covered the colorful event into its entity.

This gave room for speeches from the various stakeholders and Invitees. The Mbororo community could be seen jovial especially as the ladies had the freedom to express their joy through dancing and other forms of entertainment.

The Men on their part exhibited their culture as Lee Rache, the head of delegation from La Crosse to Kumbo council was  honoured during the race at the Tobin municipal stadium by the Mbororo community as WAJIRI of the Mbororo community in USA.

The Horse Race proper was met with many challenges as the competition was tough with as many contesters as possible. Interestingly the interest shown by the young ones moved the crowd as they cheered and supported them.

It should be noted that the Race is sponsored by the following , Tadu Dairy 500,000frs, Kumbo council 250,000frs, and assisted by  Jakiri & Nkum Councils, PMUC 100,000frs each. At the semi finals stage, 20 horses participated with 13 from Jakiri sub division, 5 from kumbo central and 2 from Nkum. The finals saw 9 from Jakiri and one from kumbo central. The first three winners were all from jakiri sub division.

Although or maybe the prizes are the the pulling force, one can lament that an event of such magnitude with such sponsors, a little more could be done to elevate the prizes coupled with the risks, distance and other costs incurred. The 1st went with a cash prize of 150,000frs, carton of savon and a school bag. the 2nd prize was  100,000frs with same items and the 3rd with 75,000frs and same items. The last seven went home with can amount  of 25,000frs and a school bag each. These prizes were handed by the Bui administration, The visitors  from La crosse, Mayors and MP’s respectively .

 

Shey Tatah Sevidzem (Wo Scandy)

and Shitu Adamou

 

 

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