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Why and how Sehm Mbinglo I emerged Nso Fon in 1993

The Paramount Fon Of Nso

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.

Bulami Edward Fonyuy

The University of Bamenda-Bambili

Email: bulamiedu@yahoo.com

The ascension story of Mbinkar Mbinglo; the Might monarch of Nso Kingdom

Fon Mbinkar Mbinglo

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.

Bulami Edward Fonyuy

The University of Bamenda-Bambili

E-mail: bulamiedu@yahoo.com

Cameroon: Nso: Titles in the Paramount Fondom of Nso (part 4) Yah

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;

II-3. YAH

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.

Yah Yefons

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.

Researched Shey Stephen Shemlon (PHD)

Complied and edited by Shey Tatah Sevidzem

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)

Reactions to Bishops letter (Very Mixed feelings from West Cameroonians)

The Bishops letter dated 29th April on the current Anglophone crisis has sparked mixed feelings as many believe they still do not understand the problem but playing the moral part on the crisis without understanding the situation. The Bishops are bent on promoting Decentralization and social Dialogue yet ignoring the release of those arrested and demilitarization of the regions yet calling for schools to resume. Many have read this letter and have the following to say:

The Bishops of Cameroon have spoken well, like the respected men of God that they are. They have provided a succinct diagnosis of the problem and rightly noted that it has evolved from a trade union issue to a political, administrative to constitutional issue. We all know that this escalation of the problem is due to the bad faith, excessive violence, murder, mayhem, and disdain of the government. The bishops offer a way out of the crisis that I think is reasonable: a dialogue that concerns the institutional form of the state, and reinforces the separation of powers between the executive, the judiciary, and the legislative. Biya needs to get that off the ground, They also want the state to “decide the destiny of the detainees according to appropriate judicial procedure.”

With all due respect to the men of God, I think they fail to understand the nature of the Biya regime. Biya is has only one way of communication and governance–rule by decree. In 35 years in power, he has not demonstrated a culture of dialogue or compromise. He engages only in monologues. The word dialogue does not exist in Biya’s vocabulary. How can the bishops expect Anglophone civilian political detainees who are charged with death penalty offenses to receive justice in a military tribunal? I fear that the bishops of Cameroon did not read the message the Holy Father, Pope Francis gave to President Biya when he visited the vatican last month. The Pope clearly told Biya to “respect human and minority rights” of Cameroonians! That is a clear reference to the atrocities perpetrated in the Northwest and Southwest regions. http://www.news.va/…/pope-francis-receives-president-of… The Bishops want dialogue between the parties. That is a good thing. There is just one small problem. Who is going to dialogue with the government when the Anglophone leaders are in jail? The Bishops need to tell Paul Biya one Latin phrase: habeas corpus! Release all the Anglophone political detainees. They have to remind him what the Pope told him, namely, that he has to respect human and minority rights in Cameroon. Left to itself, the Anglophone problem is slowly spinning out of control before our very eyes. The bishops of Cameroon mean well, but their message may be too little, too late to move Paul Biya. You can’t teach an old dog new tricks. Lyombe Eko Prof. at Texas Tech University but hails from Buea.

Aboh Anjah Martin questions if the Bishops have the legitimate write to call off the strike;

“Did this bishops organize any strike in Cameroon if no then why is it that they are those trying to call off the strike?”

Mark Bara laments on the letter stating that; “You must have read a certain Communique coming from the Bishops Episcopal conference signed by Bishop Samuel Kleda. They are calling for resumption of schools, end of ghost towns etc. In fact, the wordings of the Bishops sounded exactly like the CPDM government prepared text delivered to them in a holy masked because it failed the test woefully. In fact, we can grade it -5/20…I am by this short notice calling on Southern Cameroonians to reject the Bishops of Cameroon latest communique signed by Bishop Samuel Kleda. That Communique which fails to even call for the release of our people, it does not meet the aspirations of the Southern Cameroons people…The communique from Yaounde signed by Bishop Samuel Kleda is another form of tyranny and slavery. Enough.”

Ndzi Kibuh hammers that “Bishop kheda and his Episcopal council hate the TRUTH, the Bible says know the truth and the truth shall set you free”.

It is worrisome that Bishops with all respect will involve themselves in such dirty political game masterminded by the Biya regime. God is supreme no matter what.” Marie Sengue

“Bishops who do not realize the arrest of innocent citizens, Bishops who do not demand for fair treatment of all are culprits in disguise…” Lestrong WCam

“This is worth nothing… See who is talking about decentralization here? We don pass that stage…. Finally the francophone bishops are simply doing something else. They need to understand what SC needs” Don Papi

I expected u start by urging Biya to release those who can dialogue nonsense.if you want to use God’s name be honest and call a spade a spade” Gillian Lemma

Total nonsense.see Bishops playing politics. at what time are they calling parents to send their children to school.to go study what? At what time?Has the school year not ended or they are talking of next year?they are threatened by the case against them?sorry they are out of topic” Enesto Akanga

Rubbish!!! The bishop that value country stability and financial motivation as school subsidies need to be recalled by God because he has missed the line of his calling already. No single francophone support the freedom of anglophones even their clergy!!! If you are my church leader, you must act in line with Christian norms or we disown you. That we have already done for any one who still wish to enter into covenant with injustice!!!” Grace Siefrank

Its a pity for Cameroon. Bishops are too carried away from the path of the people. What humanity do they want to protect with that crap. Shame to those Bishops”  Illoh Ikenge

Since the crises sparked off 6 months ago, I have been to Church on many occasions and have listen to Mass Intention with captions like:
– For Peace to reign in our beloved country Cameroon
– Asking God to grant peace in Cameroon etc….
Bidding prayers or Prayers of the faithful have also taken same suit and coining. I have NOT heard any Prayer in church supplicating for retributive and equitable Justice. Does this pretext challenges Pope Pius X’s (he himself a Conservative Roman Catholic) assertion that “where there injustice there is no hope of peace because peace is the work of justice”? Cameroon’s painful troubles are embedded in the number of gross unjust and hidden agendas inflicted on Southern Cameroonians for 55 years. Let us do Justice then peace will reign!
” Tangka Eric

Mbilam Samson Jumbam thinks that the letter does not reflect that written by the Bishops of Bamenda Ecclesiastical Province reiterating that; “The current Letter proves nothing but complacency of Francophone Bishops. How long have they taken to react to the Anglophone crises? The message is teleguided. After all, petrol bonds will flow

Shey Tatah Sevidzem