Category Archives: Kumbo

Bui SDO Simon Emile Mooh should be held responsible for the genocide and atrocities in Kumbo

Kumbo- Nso Bui

For a year now the silence of the SDO for Bui Simon Emile Moh who took over from the peace loving Nzeki Theophile, the man who despite the evil plans and intentions of the regime could still come out and calm the population and speak out on the atrocities with the out going D.O Kamto Francis must come to an end else he be considered the brain behind all the atrocities and genocide in going in Kumbo – Bui and therefore face the tune.

Mooh Emile Simon

Nji Emile Simon Mooh SDO for Bui is notorious for his deliberate silence on the killing of civilians in Kumbo. Since the burning of civilian crops in Tadu, the massacre of kids in Oku, the firing squad meted on civilians in Tayaf and Waiynamah, the burning of homes in Kitiwum and Tadu, the attacks in Mbiame, the killing of 3 members of a family by the military truck, the killing of 8 civilians at Berlem -Dzeng area etc etc…, the SDO has NEVER altered a single word nor explanation.

He and his brutal soldiers have instead join the NWR Governor (Dogvernor) Lele L’Afrique on a stupid campaign asking civilians not to be afraid of the military, not to run when they see them coming…

Lele l’Afrique

On Thursday, a more than 100 soldiers arrived Kumbo on brand new white Toyota Stouts. They went over to Bambui ( a quarter in Kumbo) and did some war games before proceeding to Kumbo Town and started harassing and arresting civilians around Squares. They abducted builders at a construction site and took them to the Brigade and asked them pay a “bail” of 15,000frs each. This the SDO remained mute yet asking the civilians to stay as they are protected. That is the protection he is giving them by conniving with the military to extort money and terrorize the poor  masses.

To make matters worse, yesterday they obstructed the vegetables market women several times as they harassed and abducted any man they saw around Kumbo Central town. Shey Meyo and Shey Kucha were whisked off to the Gendamerie for standing beside his door and for transporting beer to his bar respectively. A bike was chased towards Vebarong for transporting a patient to the hospital! Despite the fact that Kumbo people have been calm ignoring the provocations of the military, this SDO’s silence might be the reason for more atrocities, meaning that he endorses all the actions of the colonial military forces.

Many people have been abducted this weekend and asked to pay “bails” before release. With the regime refusing to dialogue with the people , where do they expect the population to get the money for these ‘bails’ which is what the military uses as allowances to survive.

If the SDO does not take immediate action to stop this, and put the colonial military into book, he shall not only be Booked like other colonial SDOs to the Hague and charged for remaining silent in the face of an organized genocide but face draconian sanctions from the angry population.

Shey Tatah Sevidzem

scandy Media report

 

 

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Bloody Day in Kumbo leaving 7 lives wasted

Berlem- Kumbo Bui County

Seven civilians shot and killed by La Rep colonial forces forces today in Berlem an outskirts of Kumbo towards Mbiame.

These 7 Motorbike riders were on their way from a village known as Mbam through Dzeng in the Nkum Sub County on a condolence visit to a family member that lost the brother.

La Rep military connived with the Mbororos of Berlem who of late had been in conflict with the ‘Amba Boys’ (name given to the Southern Cameroons or Ambazonian self defense forces) and attacked the boys shooting them one after another. They took from one Mbororo what is known as ‘Odeshi’ a certain local necklace, bangle or chain claimed to have supernatural powers sometimes made with cowries and a red piece of cloth and tied in the neck, waist or hand as protection against the enemy and used on each of the boys before killing them to portray as ‘Amba Boys’.  The same ‘Odeshi’ was used on each of the boys before being shot as you can see from the Images. These civilians were unarmed, yet they chose to waste their lives.

Photo credit Doh Emmanuel Sama:

When they realised their blunder that “Amba Boys” would move with weapons to defend themselves and these civilians were unarmed, they brought our their cartridges (bullets) and took pictures of them as using their own guns would betray them the more.

One will wonder why the Mbororos would connive with the La Rep military to massacre innocent civilians, but the action is linked to a tension and misunderstanding that occurred few  days ago when SCs Restoration forces attempted to arrest one Mbororo armed robber who was also referred to as a traitor, (acting as an informant to the military against the Amba boys) who narrowly escaped. His name we got as Issa later escaped from Berlem to Takui when the arrest failed, due to the assistance of other Mbororos who resisted the arrest.

In the confrontation, one Mbororo lost his life. The Mbororos as it is rumored hinted their leader Mallam Ndawara Dan Pullo, an influential and rich man in the regime who reacted and ordered for the military to attack the population. The military arrived Dzeng the next village after Berlem towards Mbiame, shot and killed one civilian, took away properties and burnt down houses and shops.

Yesterday two military trucks mixed with Mbororos left Kumbo for the same crisis area which has angered the population following a series of harassment left and right. This has provoked the “Amba boys” who have sworn to avenge the death of the innocent civilians.  By the time of our contact with our informant, we learnt a fierce battle was taking place between the Mbororos and the “Amba boys”.

Shey Tatah Sevidzem

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Cameroon: Nso: Titles in the Paramount Fondom of Nso (part 3) Fai

If you missed part one on Nso Titles, do not worry, you can still read part 1 here; and part 2 here;

II-2. FAI

The highest rank of Fai is the Atarntoh (all Nchelav), with the “Atarntoh ve Samba”, leading this group. These are family heads of some of the most influential lineages in Nso. In Fact some of them actually submitted themselves to Nso as Fons between 1450 and 1800, but it is unknown why they were made Nwerong leaders instead of Duy or Mtaar Vibai.

Unlike the Vibai who are councilors of the court, the primary role of the Atarntoh is that of Palace stewards, priests and guardians of the royal household. Atarntoh also sometimes act as advisers to the Fon.

In addition, the Atarntoh are members of the “Shishwaa” society whose principal duty is to keep Nso land free of famine. “Shishwaa” members are also responsible for protecting Nso institutions from any destruction and also act as the Fon’s peace envoys.

Here in order of seniority are the “Atarntoh ve Samba

1. Fai Maamo (Nchelav)

2. Fai Faanjang (Nchelav)

3. Fai Mbingiy (Nchelav/Mtaar)

4. Fai Kuyntoh Nchelav (Nchelav)

5. Fai Kuynseh (Nchelav)

6. Fai Tsenkay (Nchelav)

7. Fai Nseeni (Nchelav)

All “Atarntoh ve samba” are only lower in rank to the ten (10) ” Vibai ve tiy se taakibu”.

The next category of Fais is the “Won jemer se Fon” (the Fon’s sisters’ sons). Since most of these are Mtaar (aboriginal Nso), they have a separate quarter called TaaMban (next to Nwerong’s compound). Their principal duty is to carry out inquisitions, expiatory sacrifices and cleansing rituals.

Here in order of seniority are the Fai “Won jemer ve samba

1. Fai Nsame (Mtaar)

2. Fai Mbivtinmbang (Mtaar)

3. Fai Kii Mbala Nseeni (Mtaar)

4. Fai Jem Njavnyuy (Mtaar)

5. Fai Menjey Tooy (Mtaar)

6. Fai Jem Kinga (Mtaar)

7. Fai Kii Kiyan (Mtaar)

All “Won jemer se Fon” are higher in rank to ” Vibai ve duy ve kpu”.

The last category of Fais are lineage or sub-lineage heads. There are scores of Fais (too many to be listed) in this category and are drawn from all the segments of Nso society the commoners (Nchelav), the aboriginals (Mtaar) and the extended royal family (Duy). All Fais in this category are lower in rank to all Vibais, the Atarntohs and “Won jemer”

The process of en-stooling is elaborate, grande and very public, whether the Fai assumes the stool by inheritance, extension (“kisheer”), elevation (from Shey) or appointment by the Fon (fhum or buh).

Shey Stephen Shemlon (PHD)

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Nso Titles in the Paramount Fondom of Nso (part 2) Shufai

II-1. SHUFAI

Administratively the Shufai is the highest authority that is next in rank to the Fon. The Shufai belongs to the select council of “taakibu” advisors of the Fon.

The highest ranked Shufais are the original ten lords from Kov Vifem (Vibai ve Kov). They sit on stones (instead of stools) in the Fon’s court to signify their permanence as advisors to the Fon. All of the ten lords from Kov Vifem came as Fons between 1450 and 1800 and submitted their people and culture to be integrated into Nso.

Here below in order of rank are the  ten Vibai ve Kov Vifem (Vibai ve tiy se taakibu):

1. Shufai Ndzendzev (Duy)

2. Shufai Tankum (Duy)

3. Shufai Tsenla (Mtaar)

4. Shufai Do Run (Mtaar)

5. Shufai Do Ngwen (Mtaar)

6. Shufai Ndzendzev Tsen (Duy)

7. Shufai Yuuwar (Duy)

8. Shufai Shuv (Duy)

9. Shufai Lun (Duy)

10. Shufai Wainseeri wo Yer (Duy) <—- about to change

It should be noted here that in matters of state duties Yah Yefon (Fon’s mother – the queen mother or her  representative) is ranked third after Shufai Ndzendzev and Shufai Tankum.

Because of the pacts drawn at Kov Vifem before the palace was moved to Kimbo, it was very difficult  for any Fon to promote any Fai or newly arriving Fons to the rank of Kibai. The ten Shufais from Kov Vifem fought very hard to maintain their number at ten from 1825 when the palace moved to Kimbo until the reign of Ngah Bifon I (1910-1947).

Ngah Bifon I (1910-1947) insisted on increasing the council of advisors to include Fais with a broader view of the modern world that Christianity and European colonialism were bringing and to better advise the Fon on matters of Education, Trade, Commerce and Industry. Despite stiff resistance from the ten Vibai Ngah Bifon I (1910-1947) convinced Nwerong of the necessity to increase the number of “taakibu” councilors and in 1929 he elevated Fai Sov to the rank of Kibai.

This elevation angered the most senior Kibai (Shufai Ndzendzev) so much that a rift was created with the Fon. This rift ran for the next three decades and resulted in the Ndzendzev crisis of 1956/1957. Despite this, the1929 elevation of Fai Sov opened the door for the elevation of other Fais to the rank of Kibai.

Here in order of seniority (year of elevation) are the Shufais that were elevated by Ngah Bifon I (1910-1947), Sehm III (1947 – 1972), Ngah Bifon II (1972 –1983) and Ngah Bifon III (1983 – 1993).

1. Shufai Sov (Mtaar)

2. Shufai Nkavikeng (Duy)

3. Shufai Kuy Meliim (Mtaar)

4. Shufai Ngangndzen (Mtaar)

5. Shufai Nsaansa (Duy)

6. Shufai Mbisha (Duy)

7. Shufai Kuyla Yer (Mtaar)

8. Shufai Kii Kitiwum (Mtaar)

9. Shufai Rookov (Mtaar)

10.Shufai Nkim Vekovi (Mtaar)

There is a third category of Vibai that are all of the extended royal family (Duy). These Vibai are considered lower in rank to Fai Taawong and Yah Yeewong. They play the role of state councilors of sacrifice and are also prominently in charge of the Fon’s burial.

Here in order of seniority are the seven Vibay ve Kpu:

1 Shufai Bashwin (Duy)

2. Shufai Njavnyuy (Duy)

3. Shufai Ndzendzev Ntintin (Duy)

4. Shufai Dzem (Duy)

5. Shufai Bambuy (Duy)

6. Shufai Koongir (Duy)

7. Shufai Taaway (Duy)

Only an existing Faiship can be elevated to a Shufaiship. Neither the Fon nor Nwerong can create a new compound or lineage and immediately elevate it to a Shufaiship. The process is complicated and drawn. The Fon must not only obtain the consent of the other Vibai (willingly or by coercion), he must get the consent of both Nwerong and Ngiri who must admit the new Shufai as a “ngang” Ngiri and/or “ngang” Nwerong.

In addition to these impediments the Fon must also contend with the “parents” (extended family and lineage) of candidates for elevation to a Faiship or a Shufaiship or for a newly created Faiship. It is considered an affront on a lineage for the Fon or Nwerong to attempt to elevate a Faiship to a rank that will be considered higher than that of his fatherly lineage. This is largely due to the tacit agreement in Nso society that someone cannot inherit a Faiship or Shufaiship when his father is still alive. This would be interpreted as an attempt to kill the father. For this reason a new Faiship cannot be created or elevated  without authorization from the “father” Faiship to create the new “Kisher” (extention) of the family lineage.

This haggling with lineage heads on elevations and awards even occurs between the Fon and his own brothers of the extended royal  family (Duy). When the Fon attempted to replace Shufai Tsenla Yer with Shufai Bambuy in the rank of “Vibai ve Kpu”, he faced a revolt from almost half of the royal family despite the fact that Fai Bambuy was the descendant of a Fai Taawong. The Fon finally won the day with support from the senior Vibai and Shufai Tsenla Yer lost his position in the “Vibai ve Kpu” ranks, but retained his Shufaiship and in addition gained the title of Ngang Nwerong, a title which was not automatically granted to the “Vibai ve Kpu”.

As shown above Ngah Bifon I (1910-1947) defied all odds to elevate the Sov lineage to a Shufai. Other Fons following him encountered similar problems. When Fon Sehm III (1947-1972) attempted to create a new Faiship with Professor Nsokika Bernard Fonlon as head, Fonlon’s extended lineage of Jem objected. It took until Ngah Bifon II (1972 – 1983) to reward Fonlon with a Faiship (Fai Ntoondzev), after he and Nwerong convinced Jem that Fonlon was no longer their son but a symbol of Nso given his relations with the external world that permitted him to interact with big world leaders like the Canadian Prime-Minister and bring portable water to Kimbo. The pressure was too much for the Jem lineage to bear. They relented and Fonlon became Fai Ntoondzev.

Professor Bernard N Fonlon

A few years after the creation of the Ntoondzev Faiship, Ngah Bifon II (1972 -1983) attempted to elevate it to a Shufaiship but failed. This time the strong objections came from Nwerong who felt elevating a Nchelav Faiship to a Kibai would diminish the power of the Atarntohs in “taakibu”. It took until Ngah Bifon III (1983-1993) for Nwerong to be convinced that the same reasons that necessitated the elevation of Sov in 1929 could be equally compelling in the elevation of a Nchelav Fai to a Shufai. Nwerong accepted the argument and Ntoondzev was elevated to a Shufaiship a few years before Fonlon died in 1986.

Here  is the list of Shufais in the recent category discussed above:

1. Shufai Tsenla Yer (Duy)

2. Shufai Rookov Meluf (Mtaar)

3. Shufai Kiron (Mtaar)

4. Shufai Tsen Nkar (Duy)

5. Shufai Keeri (Mtaar)

6. Shufai Ntoondzev – Fonlon (Nchelav)

7. Shufai Kuyntoh Wonntoh (Duy)

8. Shufai Taankum Kuy (Duy)

Ntoondzev’s  elevation to Shufai opened the way for other Nchelav Faiships to be elevated to Shufaiships. The case of Shufai Langhee is notable  among Nchelav Shufaiships not only because Nwerong outwitted the Fon but because of the astonishing collaboration between Nwerong and Ngiri to achieve this.

Langhee was a Nwerong page who went through the traditional palace stewardship of nine (9) years. He graduated automatically as a Shey and started the Langhee lineage. When the original Shey Langhee died, the Langhee Sheyship was elevated to a Faiship and his son Professor Chem Langhee who succeeded him as the first Fai Langhee quickly rose in Nwerong ranks. He endeared himself to the extended royal family by marrying a princess. Fon Ngah Bifon III (1983 – 1993) whose daughter Fai Langhee married attempted unsuccessfully to elevate Fai Langhee to a Shufai after his success with Ntoondzev. The other Vibai strongly objected because in their eyes “Chem Langhee was no Fonlon”. However, an unusual collaboration of Ngiri and Nwerong convinced Fon Sehm Mbinglo I (1993 – Present) to elevate Langhee to a Shufai.

This unusual but welcomed collaboration of Nwerong and Ngiri was recently aired again when in 2003 Fon Sehm Mbinglo I (1993 – Present) saw the need for a Fai in the American diasporas and created Faa America Faiship. In 2004 when Fai Faa visited the palace with the Fon who was returning from medical treatment in the United States of America, both Nwerong and Ngiri wanted to have the charismatic Fai Faa America as a “ngang”. So, in a strange chain of events, they tricked both the Fon and Fai Faa to commit Fai Faa as both a Ngiri and a Nwerong member. The only way to resolve the issue was for Fai Faa America to be a “ngang” Ngiri and a “ngang” Nwerong. To do this, the Fon had to elevate the Faiship of Faa America to a Shufaiship. Negotiations for this elevation took two (2) years because of some resistance from the Vibai despite the fact that the Fon really had no choice when confronted with the Nwerong and Ngiri political chicanery. Shufai Faa America completed his en-stoolment and “kibunfon” as the newest Kibai in December 2006.

As we can see from above, the elevation of a Nchelav (commoner) to a Shufaiship is rare, but some have been elevated in recent times to increase the realm of the Fon’s councilors.

Here is a list of some recent Nchelav elevations to Shufai:

1. Shufai Kuy Ka (Nchelav)

2. Shufai Langhee (Nchelav)

3. Shufai Taashiv (Nchelav)

4. Shufai Kitav (Nchelav)

5. Shufai Faa America (Nchelav)

Elevation to the rank of Shufai is a very public event that involves the whole palace, Nwerong, Ngiri , Duy, Nchelav and the public. The preparations take time, the celebration is grand and the event is registered in public memory. The “kibunfon” of the new Shufai is memorable and is generally followed by a “tee shishur she Ngiri” or “tee shishur she Nwerong”,  a “fum mfuuh” and a grand “kitar yiy” for the family.

We shall in the next part examine the title of Fai which is next in rank to the Shufai, with some  Fais (especially Atarntohs) having functional and administrative ranks that are higher than some Shufais.

Shey Stephen Shemlon (PHD)

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What is the Fate of the SDF chairman John Fru Ndi

There is not doubt that SDF maintains as the main leading opposition party in Cameroon with its party leader as the only opposition leader who has stood the test of time as far back as the early 90s. Today, the popularity of this charismatic leaders has experienced a drastic decline. Is he on his way down to ruins?  what could be the causes for the popularity loss of the party chairman.

When one looks at the iamge above, one will agree with this write that, no even, no political leader/event has ever pulled a crowd with one goal as the SDF did in the 90s with its party chair. When they won the elections in 1992 and refused to get to the parliament, many asserted this was the first major blunder of the chairman as they gradually gave the majority and influence to the ruling CPDM.

The chairman continued in his struggle and quest for leadership both as party chair and declaring his candidature for the position of the head of state up till date. His challengers especially in the pary have been either replaced or excommunicated from the vice presidents and group presidents/secretaries. This aspect exhibited by the chair earned him the title of a dictator not different from President Paul Biya.

During the 50th Anniversary of Independence and the celebration with the military in Bamenda when Fru Ndi came face to face with the President, things took a U-turn. Many concluded that the chairman was bought as he constantly visited the Unity palace, discussed with the president and skillfully stood against many demonstrations that planned in the name of peace. The Unity palace surely rewarded him handsomely.

The on going Anglophone crisis has been a big challenge for the SDF chairman, he has been unable to directly state where he belongs. Is he an Anglophone fighting for the Anglophones’ plight or a Cameroonian fighting for social Justice. Is he an opposition leader who wants to take over the command baton from Paul Biya or someone playing a double edge sword role to stand stand victorious on whoever wins. While the Anglophones are asking for a two state federation, he is asking for a four state. Where really does he belong?

The fact that SDF in the midst of the Anglophone crisis went ahead to admit  Sen Jean Tsomelou as the Secretary General of the party brought a lot of discontent amongst many Anglophones who easily tagged the chairman as a traitor. Although he defended that SDF stands for Federalism and not secession. Ewi Elvis on the 14th of January in the “We Love You Bamenda” forum tried as much as possible to explain the position of the chairman and SDF stating that people may often not understand the choices of the party, and that except that we want to conclude that SDF is an All Anglophone party, one should look at the position of Jean Tsomelou in the first place. He adds that Tsomelou as a senator defends the truth more than any in the party and that his role would be a boast to the Marginalization fight. Tsomelou stands as one who always advocate for a walk out when CPDM stands on useless reforms. He defended the demonstrations at the parliament and stood behind the SDF match in Buea. This explanation bought the sympathy of many like princess Nene who added that she was not an SDF member but reiterated that an opposition party could not be an Anglophone party. “The Chairman happens to be an anglophone and it is more advantageous for us to use him for the struggle, he should explain things better to the people, ” Princess Nene added.

It is true the chairman has been unable to state clearly where he belongs. When the struggle started, one could conclude that as an anglophone, he stood for the anglophones. He went to Governor many times and to the cells to get many of those arrested freed. He joined the match in Buea but the new year has brought the chairman under fire.

After the planned NEC meeting to excommunicate Hon. Wirba Joseph for his bravery on the National Assembly, Fru Ndi later lashed on his actions which expressed some acts of “jealousy” for a patriotic MP.  The letter Wirba later exposed which he wrote to his chairman addressing him as a father made many lose confidence in SDF chairman. His refusal to protect his son and went to the media to question him was a big blunder on the part of the chairman.

Today and sad enough, the one who stands to defend the SDF MP Hon. Wirba is paradoxically an MP from the south a CPDM militant Martin Oyono, one who has nothing to do with the Anglophone crisis but stands as an upright MP who wants to see true change in Cameroon. Right now as we write, he is being interviewed on CRTV as questioned why? He states clearly that someone has to do it and that those of them who represent the minds of the people and refuse to vote for the CPDM bad reforms are referred to as Radicals. He has taken the role that should have been played by the SDF chairman and his MPs to state clearly that he “Will Resist Attempts to Lift Immunity of Wirba Joseph”  said Hon. Martin Oyono

The clarion and challenge call by Oyono Martin has pierced a painful hole in the hearts of the SDF MP to obliged them take the opposite side against their chairman Fru Ndi. This solidarity if practiced all through might be the one that can put an end to the close to 30 years rule of Ni John Fru Ndi. The SDF MPs did not only in their 3rd position statement this time addressed to the Speaker of national Assembly, asked the speaker to provide and protect the immunity of Hon. Wirba to permit him return to the country and perform his duties as an MP.

According to a Press Conference held yesterday in Yaoundé Tuesday April 11, 2017, “Hon Jospeh Mbah Ndam, Vice President of SDF Parliamentary group urged House Speaker Cavaye Yege to ensure that Parliamentary Immunity of Hon.Wirba is not tampered with. He also read out that the House Speaker should protect the escapee and make sure that he returns home without being arrested.” CIN

The question is, If Hon. Wirba spoke the minds of the people and is being lashed by the SDF chairman, then on whose mind is the SDF representing now?

“Hon. Mbah Ndam flanked by other MPs including SDF National Vice President, Hon. Joshua Osih, reiterated their support for Wirba saying that he spoke their mind on the fateful day last November when he spoke on Anglophone marginalization.” CIN

With the SDF MPs asking for the return of Hon. Wirba to his position, does it mean that the call by the Anglophones for the SDF MPs to resign has fallen on deaf ears? Are they willing to fight for the people they represent? Is the interest of being an MP more important to that of liberating the people? If Hon. Wirba were to return home today, after asking the MPs to resign and leave the Glass house for the people, who will he return home as? MP? Freedom fighter? West Cameroon president?

With the SDF chairman asking of what use should the SDF hold elections when the anglophones are on strike, is giving the impression that he is either using the struggle to stay in power or is not willing to handover as the SDF chairperson. If the Anglophone crisis is so important to him, then why is he not able to heed to the call by the Anglophones by boycotting the events organized by the Regime in power. The chairman was spotted during the funeral in the West region of Chantal Biya’s mother, an event that was boycotted by the Presidential couple. How can one mourns more than the bereaved?

During the tour with the CAF cup, the same chairman despite all calls for boycott by the Anglophone leaders, Fru Ndi was again spotted at the podium, a repeat of his trip to the unity palace when the Lions were being received by the head of states. These actions and more have pushed many to conclude that Fru Ndi works as a CPDM agent in the anglophone zones. Is it time for him to go?

Only time will tell.

 

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