Shufai Berinyuy one of the Nera 10 abducted from Abuja Nigeria 🇳🇬 on the 5th of January 2018 and later illegally extradited Yaoundé Cameroon 🇨🇲 and detained incommunicado for 11 months & later sentenced to live, received one of the inhuman treatments ever:
Shufai was discharged last evening at around 8pm following interventions from many human rights leaders and lawyers:
Today Friday 22-05-20, Shufai was able to communicate to a few loved ones amongst Which was an informant of the Scandy media where he expressed his appreciation to many like the lawyers, Ambazonians, the one soldier that felt pity, the family including Ilaria Allegrozzi:
Shufai narrated his ordeal, stating that he was unconscious when he was taken to the hospital, stating that they told him when he recovered that it was President Sisiku that dressed him up: When SM asked him what actually happened; this is what he had to say :
“Some people say the forty days Lenten fast contributed to drain lot of energy such that when malaria And typoid struck it was deadly to the point of taken to hospital in hypoglycemia of less than 40%. To make matters worse just when I regained consciousness the minister gave instructions and I was handcuffed to the hospital bed all night with my sister and all family chased out in the veranda. I tried fighting but little energy and the treatment discontinued until I submitted to the torture …”
He went ahead to state that “The article and press release from Human Rights Watch Washington DC Office gives a good summary because they were with a family member communicating and getting updates!!!“
Shufai went further describe the abuse asking “How can you explain someone just coming out of severe diabetic coma being handcuffed to bed while still on drips!!!? It was when the alarm was blown off that according to Shufai “ The lawyers forced their way into the ward before making their press statement …“
Despite all the wickedness of La Rep citizens and forces there is always one with a human face that is touched by the spirit to assist the little possible : We insisted to know why Shufai has to go through such devastating torture: “That’s the question I put to them or had they got info that I was going to be smuggled out of the place? It’s very scary what happened … But I didn’t just give in to the soldiers. Though the pain was serious after they had handcuffed me to the bed!!! Mosquitoes infested ward became so horrible until one of the female soldiers who had refused being part of rubbish went and brought a bedsheet and covered me from mosquitoes like a corpse. Shey Tatah Sevidzem
The enthronement machinations that led to the rise of Sehm Mbinglo I to the Nso throne are no secret to the Nso people again. As one whose father, Taa wo Faanjang, was one of the key actors in the enthronement Council, and having taken to myself to follow up keenly the intricacies that were involved, I recorded the following as the machinations that bedeviled the process:
-The sudden and unexpected “disappearance” of Fon Ngah Bi’fon III left the King makers and the Nso people quite confused as to the choice of the successor. This came from the fact that the Nso succession practice does not permit the throne to be vacant for more than a day. It should be noted that Fon Ngah Bi’fon III hours before his disappearance in the night was seen around town in his car doing his usual transactions. It was therefore in shock that the Nso people Rose to the sound of the “Ngem” announcing that the Nso Sun had set. This announcement set the King makers the more in confusion.
That was when the enthronement machinations started as potential candidates and their supporters entered into conclaves to design strategies to cause their choices to be accepted.
Among the potential princes were Shey Kee from Mantum, Lawyer Gabriel Mbinglo, Shey Ayori and Prince Patrick Mbinkar Fondzeyuf. Of these Princes, the ones with political and financial backing were Shey Kee and Lawyer Mbinglo. Shey Kee had the backing from business and political gurus like Shey Isaac Lukong whose position was implicitly that of the Administration and Government. He was equally backed by Shufaay Ndzeendzev. Shey Kee was described as the CPDM choice. Understanding the political mindset of the Nso people in the early 90s with the prevailing political atmosphere in Cameroon as a whole and the Northwest Region in particular, coupled with the “hatred” against the militants of the party, it was logical that Shey Kee’s camp had to work extra-hard to succeed. The arrival of Sultan Ibrahim Mbombo Njoya, added to the suspicion that a CPDM candidate was going to be imposed on the Nso people, reason why the resistance became stiff.
Lawyer Mbinglo had a similar had his own support as well in Shufaay Ndzeendzev but not from the Administration or ruling party, because he was a noted militant of the SDF. Even as SDF, he could not have the support of Nwerong because he openly supported the Ngiri against Nwerong during the 1989 Mbor Crisis. According to one of the King Makers this researcher spoke with, Lawyer Mbinglo lost the trust of Nwerong on the day the Nchelav pursued Yeengiri to Squares and removed the Mbor (the emollient leaf) from the heads of the Ngang se Ngiri who were wearing them to Meluf to initiate a new member. Nwerong claim the Mbor leaf is their sole prerogative. On this day, after the Nchelav had completed the act and left for the Palace, Lawyer Mbinglo who was sitting in front of “Atlantic Photos Studio” at Squares got into the next Bar, (Sala’s Bar) and bought crates of beer for Yeengiri. That to Nwerong was considered as complicity with Ngiri against Nwerong. His candidature could not therefore pass without Nwerong’s support.
On his part, Shey Ayori who was lobbying for support in Faanjang, even in the absence of Taa woo Faanjang, who was in the Palace, was not a popular candidate. According to the same source, Shey was not popular because he was not a generous man. Many condemned that weakness in him and wrote him off the list of potential candidates.
Lastly, there was Prince Fondzeyuf Patrick, who was so popular among the commonest Nso man for his social interaction and remarkable generosity out of very little he had. Apart from that he was noted for his sympathy towards any afflicted and suffering. Prince Fondzeyuf equally enjoyed a 100% support from Nwerong, and aTaanto for:
-his unwavering support for Nwerong during the Mbor Crisis during which he was stoned in the Ngiri santum causing to lose a tooth for supporting Nwerong.
For mastering and promoting the culture of the Nso people and for his respectful nature towards the traditional instructions and those who incarnate them.
From another perspective, Prince Fondzeyuf was at the time a strong grassroots militant of the SDF and understanding the popular sway at the time, even among a majority of the King Makers, the probability of him going through was very high.
Above all, the voice of the gods through the Nso Mntar had him as their choice as reported from the messages brought back. It should however be noted that in 1983, when Ngah Bi’fon III was enthroned, Prince Fondzeyuf was seized and enstooled as Faay Taawong but he rejected the post with the pronouncement that he was destined for a higher position (Fonship)than that
Many who knew his background very well agreed that the position of Taawong for him was a calculated attempt to disrupt his future greatness. When therefore he was chosen, many did not doubt, though few were those who were expecting him during the machinations process.
It was during all these machinations that Nwerong stepped in and seized him, enthroned him in the Nwerong santum and then announced to the world that the Nso Sun had reason before the other King Makers and the other lobbying camps discovered they had been beaten.
It was in the aftermath of the Nwerong act that resistance from Ndzeendzev, aTaawong and Ayiywong, and others that a stalemate arose as the New Fon stayed with Nwerong while the Nwerong ritualistic music resounded throughout that night.
Following this unexpected turn of events, the wisdom of the Sultan Ibrahim Mbombo Njoya, played a great role in the mediation. It was thanks to this wisdom that peace was reached and the process of enthronement was taken over as tradition demands.
It should be noted that at the disappearance of the Fon, the Sultan arrived before Midday and took over the running of the Nso Palace before the new Fon was enthroned.
The rise of Sehm Mbinglo I to the Nso throne could be compared but to the rise of Sehm III, (Mbinkar Mbinglo) to the Nso throne. Both Fons were first enthroned by Nwerong before Ndzeendzev and other King Makers came in later. Such procedures challenged and disrupted the established enthronement procedure.
The ascension story of Mbinkar Mbinglo as you can read in Prof Daniel Noni Lantum in the monograph “Sehm III: Father of Nso Development (1947-1972) rather relates that there was a break from tradition in that he was seized for enthronement by Nwerong without the knowledge of Ndzeendzev. This, according to Lantum’s narrative, was after Prince Mbinglo sent mystical warning signals from his waiting “hide-out” in Mbah. The appearance of the rainbow in the sky was taken as a communication warning and signal to anyone who dared sit on the throne. Consequently, Nwerong fished him out and did an unprecedented recognition and enthronement procedure that departed from the established tradition. It was in leading the already Nwerong-recognized “Fon'” to Ndzeendzev, that Ndzeendzev who was embarrassed questioned who was in the Nwerong mask, and further declared that if that was Mbinkar Mbinglo, then he was not going to endorse him. That, according to the narrative, was the cause of the discord between Fon Sehm III and Ndzeendzev.
It should be noted, that if Nso historians endorse the above narrative, then the second similar break in the enthronement procedure was recorded with accession to the throne of Sehm Mbinglo I. The difference with his father’s enthronement is that he never sent any warning signal, but was the choice of Nwerong and aTaanto because of his “respect for traditional institutions and for his inflinching support to Nwerong during the 1989 Mbor Crisis” (my quotes).
Unlike his father, when Nwerong seized and enthroned him, he stayed in the Nso Palace because of Ndzeendzev’s resistance against the choice. However, with the tactful and diplomatic negotiations led by Sultan Ibrahim Mbombo Njoya of the Bamoun, Ndzeendzev and his Co gave in to Nwerong. This entailed the re-enthronement of the Fon. And it came to pass. Sehm Mbinglo I is today 27 years on the Nso throne come September 2020.
These two similar scenarios prove that it is difficult for a Prince to auto-claim Fonship and go successfully through without one of the parties in the enthronement chain being an accomplice. And in such an eventuality if Nwerong is not in complicity the difficulty could be enormous.
In another light, the process of grooming a Nso Prince for succession to the Nso throne is more the collective responsibility of society. While Nwerong, as the custodian of the land, keeps a close study of all potential princes, the rest of the members of the enthronement council also keep a close study. These could only caution the princes but would never make them know they are under study. The individual prince under the hidden guide of his Wiinto, shapes his destiny on to the throne through his public comportment. Close friends, who are conscious of the potentiality of the said prince to succeed the Nso throne, caution and help the prince to build confidence in the population and in the King makers.
It should be noted that there is the metaphysical phase in the process of choosing a successor to the Nso throne. This is done through the Nso Mtar, who are sent out to the world to divine amongst the potential princes who is most suited. The Nso Fondom always waits for the return of these gods’ Messengers to return with the gods’ choice before the enthronement is done. However, they are never given more than a day to do. This phase is threatened by political influences and the overbearing interventions of Nwerong.
Concerning the Fon grooming a potential successor, it becomes a problematic equation in that there are two families considered to be in the rulership roll of the Nso Dynasty; the Ngah and the Sehm, who in reality are one. Sehm II (1886-1907) and Ngah Bi’fon I (1910-1947) were sons of Yaa Yeefon Lirfee. The tendency for a ruling Fon to be biased against the other house in his choice of a successor cannot be ignored. Also, the Fon’s criteria, as an individual, to judge any potential prince may be flawed by bias and incompatibility with the established criteria of the King makers and the society. These are some of the reasons why the probability of any respect for the ‘wispered choice” of a ruling Fon is low.
The dream of a Nso Fon abdicating the throne to hand over to a choice he had groomed is far removed from the Nso cosmic view and practices of inheritance. However, with the postmodernist disorder, one cannot totally dismiss an eventual precedence.
Today 22nd of September marks exactly 2 years the interim president Sisiku Ayuk Tabe Julius of the republic of southern Cameroons Ambazonia declared on the behalf of its people the restoration of their state as millions took to the streets with peace plants celebrating their independence:
22th Sept 2017 to 22th Sept 2019. Two years gone!
On this day the President of La Republique du Cameroun was addressing the United Nation General Assembly in New York. The peaceful people of Southern Cameroons brandished peace plants in a nationwide demonstration in that territory to express the end of an illegal occupation and unsigned union.
On this day, there was no single gun in the territory of Southern Cameroons to fight whoever. On his return from New York, Biya with his cohorts planned the extermination of Southern Cameroonians. Arbitrary arrests, Violent clamp down on peaceful demonstrators, shooting and killing of unarmed civilians, burning of homes and villages, looting of property and rape etc etc…
About 2 years ago, Biya declared war on the people of Southern Cameroons. They took up what ever weapon they had to rightly and legitimately defend themselves against what looked like a planned genocide against the people of Southern Cameroons.
La Rep du Cameroun colonial forces went on a rampage: Arrested and tortured suspects, Burnt down 123 villages, Killing priests and pastors, looting business, raping women and sought to erase southern Cameroons culture.
Less than a year ago, we saw Paul Atanga Nji and Dione Ngute parading the streets with the same Peace Plants offered them in 2017, while they continued with their inpunity.
Today Mr. Biya organizes his “Bialogue” with the intention of fooling the world while he continues to kill and maim Southern Cameroonians.The International community has reacted as an accomplice as they observe Biya massacre the people of southern Cameroons without any action taken against him: Today we count more than 200 villages attacked and burnt down; more half a million displaced and over 100,000 as refugees in neighboring Nigeria ?? and countries some even dying at the Mexican borders in Latin America trying to escape to USA :
If you missed part one to three on Nso Titles, do not worry, you can still read part 1 here; part 2 here; and part 3 here;
There are many categories of Yahs, almost all of whom derived directly from the palace in earlier years. Of late, beginning with Ngah Bifon I (1910-1947) Yahships have been awarded to certain important lineages without regard to direct derivation from the royal lineage.
The highest-ranking Yah is Yah Yefon (Fengay or Queen Mother). She is the third ranking personality in the land (after Shufai Ndzendzev and Shufai Taankum) by status, administrative and religious function.
Upon assuming the throne the Fon appoints a Yah Yefon from among his female children or his sisters if his birth mother is no longer alive. Yah Yefon is treated like a Fon in all aspects except in special greeting (“bun”). She represents Yee Nso (Ngon Nso), the founder of the Nso dynasty.
The present Yah Yefons that are still alive today are; (At the time this article was written)
Yah Yefon Sehm Mbinglo I
Yah Yefon Ngah Bifon III
Yah Yefon Ngah Bifon II (Yah Adela Nsaidzeka Meyeh)
Yah Yefon Sehm III (Yah Rose Wirnkar)
Yah Yefon Ngah Bifon I (Yah wo Faa)
Yah Yefon Mapri (Yah wo Nso La)
The next Yah in rank is the Yah Yeewong (mother of Nso). She is the second representative of Yee Nso (Ngon Nso), the founder of the Nso dynasty.
When Ngon Nso died around 1421, her son Leh who assumed the throne created the title of Yeewong and Yefon to be combinable and held by a single individual. The two titles were later on separated with Yefon holding the higher title (very silently) and Yah Yeewong the next (very publicly) with a rank equal to Fai Taawong who is also appointed by the new Fon at the same time as Yeewong.
A few Yah Yewongs that are still alive today are:
Yah Yeewong Sehm Mbinglo I (Yewong wo Ntoh Nso)
Yah Yeewong Ngah Bifon III
Yah Yeewong Ngah Bifon II
Yah Yeewong Ngah Bifon I (Yeewong wo Kim Kikaikom)
Yah Yeewong Sehm II (Yeewong wo Jem)
Most Yahs of status in Nso today are descendants (inherited) of former Yah Yefons and Yah Yeewongs.
A few notable examples of these reigning Yahs are:
Yah wo Kai Jakiri (Successor of Yeewong wo Nturkui)
Yah wo Abakwa Jakiri (Successor of Yeewong wo Kih Kiyan)
Yah wo Mile 3 Bamenda (Successor of Yeewong wo Roo-Kong)
The next rank of Yahs is based within the palace household, Yah Nkonin and Yah Yeela (leaders of the Fon’s senior wives – Kfem se Fon). They act as managers of the Fon’s household. These two Yahs must be of Mtaar origin. They also organize the Fon’s farm work in collaboration with the Yeesums.
Every Shufaiship of high standing and with historical underpinnings can also have a Yah. A famous Yah in this category is Yah wo Taankum. It is still unclear why some of the big Shufaiships are allowed to create secondary Yahships but the lineages themselves do not have a Yah of the main lineage compound.
The last category of Yahs are those that are crowned by the Fon in collaboration with the Shufais or Fais. The process of naming and enthroning a Yah is very involved. The Fon cannot name a Yah without approval from the Yah’s lineage or extended family. The Yah needs to do the very public “kibunfon” and a grand “kitar yiy” for the family and the public at large to recognize her as a Yah of standing. Recent examples include the “kibunfon” carried out by Yah wo Shusum (Sov), and Yah wo Mbassy in Nso Palace.