Who Is a Clan Head? — Rediscovering the Living Temple Among the Mbum People

 Among the Mbum people, words are never just words. They carry memory, spirit, lineage, and worldview. A mistranslation is not a small mistake—it can quietly reshape identity, authority, and spiritual understanding. So we must ask a serious question: Could it be translators from Limbum to English are causing confusion and loss to Mbum people?

In Limbum ‘to’ means head or top. ‘to ndap’ – head or top of the house. ‘to chi’ – top of the tree. ‘to tap’ – top of hurt. ‘to manjo’ – owner of a system. I have heard people who would like to be head or at the top or to rule over in Mbum called themselves ‘to ngong’, ‘to nkfu’ etc and I wonder because from growing up and having physical and spiritual education from my grandparents, parents and others we have never heard of ‘to ngong’. Instead, in Mbum spiritual practices we know of ‘tu ngong’. ‘Tu’ or hole, because a hole both in Limbum and English does not have a head. And ‘ngong’ is cyclical in both English and Limbum and if this be true, like science says the world is round, how does it have a head?

Now every Fon in Mbum is sovereign. We all know the systems that when a Fon has them it means he is sovereign. Now can a sovereign leader or Fon have a head or leader over him? It is just like saying the Paul Biya, the President of Cameroon, has another head over him. What would be the office or title that this head occupies? How is it that in Mbum land some Fons are called clan head? Is it confusion of English translation or do Fons have heads above them in Mbum culture?

In our compound we have ‘Tar la’ and he leads the whole compound but he is not excited to lead individual houses, so his function is not physical leading but father, because father represents or incarnates the original creator in a genealogy but not necessarily biological or has to take internal decisions within families in the compound. He is steward of the common good. He is the spiritual father of all because it is an office he incarnates, not by birth, because he can even be biologically the son of another older person in the family and son to many others in the compound.

I have also been hearing that Jesus Christ is the head of the church. In what can to be likened to a church that my grandparents had was ‘ndapngong’, and we do not have a ndapngong head. We have the ambassador or messenger or apostle of God who leads in the ‘ndapngong’. One of my aunts is even named ndapnong and got married to Binka which shows that in a sense anyone in my genealogy could even name themselves church (‘ndapngong’) if colonization had not disrupted our systems and imposed foreign structures over our traditions.

If Christ said “destroy this temple and I will raise it up in three days” and we all know he was the temple, is Christ being head of the church meaning the fullness of Godhead body sits at the top and is connected to us to be head, or he is the church himself? As it is written in Gospel of John 2:19, “Destroy this temple, and in three days I will raise it up.” And later it was explained that he was speaking of the temple of his body. The apostle also teaches in First Epistle to the Corinthians 12:27, “Now you are the body of Christ, and each one of you is a part of it.” And again in Epistle to the Ephesians 2:21, “In him the whole building is joined together and rises to become a holy temple in the Lord.”

Sometimes I write that I am ‘ndapnong’, and if I say I will do something in the world or ‘ngong’ you may think I need to go to the Kieku Tang where that groove or temple is located to do it. It seems to me people in every epoch are thinking and believing the same thing that the church is a building, just as it was in the beginning, even after the clarification that Jesus Christ gave that he is the temple which was destroyed and raised up the third day. Then why are those believing still not realizing this resurrection which they believe in, and what truly happened?

In Tangmboh we have small sub chiefs (pTar la bee), sub chiefs (pkibais), and Nkfu (Fon), and it ends with Fon (Nkfu) as the supreme, and there is no other physical or spiritual entity above nkfu or Fon. And if such were to exist, and I have never seen or heard, I hear that if you come with such supremacy to Tangmboh you must keep it aside and surrender under HRM Ta Nfor Nkwi Tang, the Fon. Now the supposed clan heads we have in Mbum land, if they come to Tangmboh to stay permanently, unconditionally they must surrender or dethrone themselves because we cannot have two Fons in Tang. So how can you be a clan head or head of a church, for example, that you cannot be there to control all your jurisdiction permanently? Why claim to be head of a geographical Mbum or church only in name and not in power? How can another Fon claim to exercise clan power over other villages simply by calling themselves a clan head? How can another Fon claim to exercise clan power over other villages simply by calling themselves a clan head? If the President of Cameroon were to try something similar in the CEMAC sub-region, he would at least be issuing formal decrees—so what authority or traditional decrees are clan heads issuing to exercise their power in other villages?

The Fon of Tang, wherever he may be, is still the Fon of Tang. And myself Tfurndabi Tawong, wherever I am, I am still the Tawong. Why are the other Mbum Fons who have been made clan heads not having the sovereignty all over those clans as Tawong has in the Ngong and Ta Nfor Nkwi Tang has in Tangmboh?

And as the scripture says in Gospel of Luke 17:21, “The kingdom of God is within you.” If the temple of God is living, if the church is living, and if sovereignty is living, then the question before the Mbum people today is deeper than language. It is a question of identity, memory, and truth. Have translations slowly shifted meanings that our ancestors clearly understood, or are we ready to look again at our language, our spirituality, and our sovereignty so that the fullness of what we are is not lost in translation?

Let this be a call to reflection among the Mbum people: Is this conversation merely about language, or is it revealing deeper truths about our history and structures? Are we confronting colonial administrative systems that reshaped our traditions? Are we rediscovering the sovereignty of our kingdoms?

Tfurndabi Tawong

 

A Digital Witness: When Words Become History, and Silence Becomes Loss

 In every generation, truth does not merely live in books—it is spoken, challenged, refined, and preserved through both voice and action. What we now call “history” was once a living conversation. What we now call “art” was once dismissed as ordinary work.

When I stated that carpentry is an art and history itself is also an art, it was not a casual remark. It was a recognition that creation—whether with hands or with memory—is sacred. The builder and the historian are not far apart; one shapes wood, the other shapes time. Both require vision, discipline, and truth.

It is therefore concerning that when I proposed a transparent and intellectually grounded approach—calling for multiple historians to research and write diverse perspectives of Mbum history—the idea was not examined, but erased. Not corrected, not debated—deleted.

This is not just a digital action. It is a spiritual signal.

Across cultures and even within Christian tradition, truth has always been tested in the open. Prophets spoke not because it was convenient, but because silence would have been a greater error. When something is in formation—whether a law, a system, or a historical narrative—statements, objections, and contributions are not disruptions; they are safeguards.

An idea that cannot withstand dialogue is not yet ready to become history.

My intention was simple but essential: that history, once written, should not become a closed document but a living testimony—examined from multiple lenses, strengthened through intellectual diversity, and preserved with integrity. A single narrative risks becoming a single point of failure. Multiple narratives create resilience, depth, and truth.

The deletion of such a suggestion raises a deeper question: Are we building history, or are we controlling it?

I have come to understand something through lived experience—words spoken online are not empty. They travel, they remain, and they act. I have seen statements made in passing return with consequence. I have seen corrections, reflections, and even sermons shared in digital spaces produce real-world impact over time.

The digital space is not separate from reality—it is an extension of it.

There was a moment that stayed with me: an elder, living in comfort within a well-structured society, chose not to contribute meaningfully, yet spoke words that diminished the struggle of my father—who labored to raise us. That moment did not disappear. It remains, not just in memory, but in meaning. This is why every statement matters.

To delete a contribution is not only to remove words—it is to interrupt a possible correction, a future reference point, or a needed balance. What is dismissed today may be the very insight required tomorrow.

I therefore choose to restate, clearly and without hesitation: History deserves plurality.

Truth requires openness.

And digital spaces must not become places where ideas are filtered by preference rather than refined by dialogue. If an instrument, system, or historical record is being built, then let it be strong enough to receive critique. Because if it fails in the future, it is often the ignored voices of the past that hold the key to its correction.

This is not resistance.

This is responsibility.

And so, I submit this not as a complaint, but as a record—that a voice spoke, that an idea was offered,

and that history, whether accepted or rejected, has now been witnessed.

A Living Archive Speaks: Authority, Memory, and the Voice of Tfurndabi Tawong

The narrative “Meet ‘Ngang’: Disclosing the ‘Boo-Nsoh’ Code and the Juju That Shapes Tabenken’s Identity” is more than cultural reflection–it is a living transmission of memory, lineage, and authority. Its meaning rests in the voice that carries it.

Who is Tfurndabi Tawong in This Context?

He does not speak as an observer or external researcher. He speaks as:

• A direct descendant of the lineage he describes

• A bearer of inherited memory and encoded tradition

• A voice shaped by bloodline continuity, not study alone

His contribution is therefore not merely intellectual–it is lived and embodied.

In many African epistemologies, history is not only written; it is carried through people, names, rituals, and generations. In this sense, he stands as: A living archive one whose authority rests in ancestry, continuity, and cultural legitimacy.

The Streamed Storyteller: Keeping the Ancestors Alive Online

 

The Storyteller and the Smartphone

Streaming the Ancestors –When the Drumbeat Meets Wi-Fi

A young Cameroonian YouTuber, fueled by curiosity and love for his roots, wants to keep his culture alive but in a way the world will notice.

He sees a crisis no one talks about: the village stories–the oral wisdom that shaped generations are dying in silence.

Yet when he begins to record and remix his grandfather’s tales for YouTube, a new problem emerges:

“These words are sacred,” says his grandfather. “Not for the crowd, not for the algorithm.”

External Problem: Youth no longer visit elders to hear stories.

Internal Problem: The YouTuber feels torn between honoring tradition and reaching his generation.

Philosophical Problem: Should sacred knowledge ever go viral?

His grandfather, a respected cultural custodian, doesn’t just tell stories he guards them. Though uneasy, he sees his grandson’s fire, and offers a challenge:

“If you must digitize, do it with consent. Tell the story with its spirit intact.”

Together, they forge a new kind of transmission:

Permission First: Only tell stories the ancestors would allow shared.

Spirit Intact: No edits that distort meaning, only those that translate it.

Shared Stewardship: Credit the elders, cite the clan, honor the drum.

“Don’t scroll past your roots—stream them.”

If we don’t act: The oral tradition vanishes, and the digital world fills with noise instead of meaning.

If we do: The ancestral voice lives on rhythm by rhythm, reel by reel. Youth reconnect. Elders are honored. Culture evolves without erasing its soul.

The YouTuber becomes more than an influencer he becomes a bridge.

The grandfather, once cautious, sees the stories echo in Ottawa, New York, Nairobi, and Yaoundé.

The world hears Cameroon’s soul one story at a time.

“Tradition is not what we worship it’s what we carry forward.”

Stream wisely. Speak with reverence. Remember together.

🔴 Ngang Unveiled: The Secret Codes and Ancestral Power of the Boo-Nsoh Lineage in Tabenken

 

Meet ‘Ngang’: Disclosing the ‘Boo-Nsoh’ Code and the Juju That Shapes Tabenken’s Identity

There is much that many sons and daughters of Tangmbo do not know. Just like in the 1980s, the buzzword was “think outside the box.” While many people are familiar with this old trend, very few apply it in their daily lives. Eventually, the concept evolved from thinking outside the box to systems thinking - considering all systems as interconnected, and using journey maps to identify where the pain points lie.

Lately, I have been reflecting on the very first traditional system in Tabenken. The original Tangmbo people–those who did not migrate from elsewhere are known as the Winkor. They are still present today and are now referred to as the ‘Boo-Nsoh’. The term ‘Boo-Nsoh’ in this context does not refer to children from Nso (although some individuals from Nso did later settle with the two Winkor houses to form part of the ‘Boo-Nsoh’). Rather, the ‘Boo-Nsoh’ of Kieku in Tabenken refers to those who founded the land–those who chiselled out the caves to make habitable dwellings and began living in the valley.

Their first settlement was at Bileleng, and researchers are encouraged to visit their forest, known as Kop Bileleng, to explore these caves further. The ‘Boo-Nsoh’ later moved from Bileleng which is now used as farmland and settled at the present site known as Kieku. The ‘Boo-Nsoh’ of Tabenken can trace their lineage to the founding ancestor MBIIEREHGY, who established the valley now called Tabenken. Any celebration or expression of identity that fails to acknowledge this ancestor reflects a serious gap in knowledge. I am aware that due to cognitive dissonance, this newly revealed knowledge long suppressed may provoke conflicting reactions.

As a descendant of this lineage, one of my responsibilities is to erect a statue in honour of MBIIEREHGY at Bileleng in the near future.

Two of his biological descendants brothers from the Mbiierehgy line are known as the Winkor. These brothers moved from their original settlement in Bileleng to Kieku. The elder, known as Nto, settled near the bat forest called ‘Kop Mlee’, while the younger, Mbep, moved across to settle at Njikor or Konkor.

It was Fai Njilah Nkur, a Winkor man of this lineage and a warrior in ‘Nfuh Bee-Njong’, who transformed into a bird of prey ‘Nkur’, a type of hawk and rescued the Fon of Tabenken after he was captured by the Germans and taken far away, as far as Mbijah, passing through Kurbar.

In the photo below is my uncle, the current custodian of the ‘Nlah Boo-Nto’ or ‘Boo-nto’ compound in Kieku, Francis Mburli, fondly known as Mburli Mbep. Though this nickname may have originated in another way, the name ‘Mbep’ clearly connects to our ancestor who settled in Konkor. It is the way of the ancestors to bring back or recycle names and characteristics in future generations.

Though the royal and sub-royal families of Tangmbo arrived later coming in from Talla and Tamba, along with their own power structures, the ‘Boo-Nsoh’ remained hospitable. They welcomed these newcomers but maintained their own systems, power, and landownership. During this era, a two-headed grandfather from this lineage was expelled by the newcomers, who feared him. Some ‘Boo-Nsoh’ people followed him to Nkor-Noni in Lasin, Bui Division while those who stayed behind preserved their systems and influence. Traces of this legacy are still found on the land in the form of the jujus and shrines ‘Ngon’, ‘Ngang’, ‘Mndengto’, ‘toh fuh’, ‘ntar’, ‘ndapngong’, and more.

Mbep, as he is fondly called in the photo, is leading the ‘Ngang’, which is praised during its display as ‘ngang Taa-Ngwang’, ‘Kamangang’, ‘Kamakam’ etc. The juju system shown here is incomplete. For it to be fully represented, the ‘ngon’, ‘mfirngang’, ‘ngang’, and others must be present. The red cloth he Mbep wears, called ‘bang cher cher’ in Limbum, is a symbol of the highest authority within Tangmbo–it outranks spiritually all other traditional power structures in the valley.

What is particularly remarkable here is the red garment worn by Mburli Mbep–an emblem of ancestral authority and power.

In the next write-up, I will explore the ‘Boo-Nsoh’ power system in more depth, and how the arrival of royal and sub-royal families, with their own traditional structures, gradually fused with the existing MBIIEREHGY ancestry structures to shape the functioning of the valley today. The royal family was given land at Konkor, where they still maintain their ‘Nkoh’, before later relocating to their current settlement at Manji in Mulah. The sub-royal family was granted ‘Memnkwa’, a rocky area which they initially undervalued, but in those days, land no matter its appearance was the greatest wealth.

Ta-Tfurndabi Tawong Cornelius

Edmonton-Canada

Wimbum Wisdom and Symbolism

Why would I go so far away and start talking about what is so near, and people aren’t taking it seriously? Where did Wimbum great-grandfathers get all this wisdom from, considering they didn’t go to school? Now, I am sitting in Alberta-Canada, about 11,033 kilometers from Cameroon. I still have memory of my arrival and I was fortunate enough to meet my sister, Amike, and her husband, Shey. Everything I ate and drank here was strange at the beginning. I couldn’t feel what I was eating until one day when Amike prepared water fufu and eru. I kept enough of it to eat for a week and truly enjoyed it/entered into the joy of it. This dish was far away from Tabenken, which I had only started eating while in Douala. I can never forget this experience, and I shall remain forever grateful to my sister, Amike.

 Her good husband, also showed me a place where we could buy Cameroonian beer. Here, I drank three bottles of Castle at $20 each. I enjoyed it very much. Why do we go far and the things that were so near and not meaningful become so beautiful, and why do I miss these things and people so much?

This was just the beginning, but later, I ate fufu and njama njama, and now I can feel the food, especially my origin - Tangmbo.

I know the people in Douala would be excited to join me here if they had the opportunity, also those from Tabenken. If I can’t bring Tabenken to Alberta, I will take Alberta to Tabenken – this has always been my ideology.

Now, back to the important issue: I want to talk about our beautiful compound in Kieku. What is beautiful about the compound is not the nature of the buildings, although our house in Kieku would be rated above many others here. But comparison is foolishness. What I am thinking of is my navel – it was buried under a stone to the right of our old kitchen. The grass kitchen is no longer there, but its structure and all the cabinets inside are still in my mind. Our old kitchen door faced to the north, and to the east, just to the right of the kitchen door, was my navel buried in the ground when I was born.

This is the symbolic point of connection I have with the whole cosmos. That is the sacred space. The holy place. The holy compound. There is no other one like that on earth for me. Although the navel, alive, is still in my abdomen, the symbolic or sacramental connection remains important to me.

The Wimbum knew that the root of any human being, which connects them to the whole of creation, was the navel. That’s why this ritual was performed, and I wonder about the wisdom of my great-grand Wimbum ancestors. They knew that from your roots, the navel, things proceed to the heart. Not the biological heart, but the heart where emotions – love, hatred, anger, etc. – arise. They knew that essence or being begins at the navel and is linked to everything. That’s why they buried it beneath the earth – so interesting. The only advice my mother gave about the heart was to keep it open when she saw me showing hatred.

From the heart, it proceeds to the head or mind – the wanderer, the portion of us confused by the foreigner, the part of us that eats from the tree of knowledge of good and evil. Knowledge is necessary but also very evil. What you focus on grows, so guard your mind from unproductive thoughts

I remember that our parents had very stable marriages. Each time they brought a new bride (ngwagu), they would shave all her hair and bury it in the ground. This is tradition and Wimbum wisdom. They would shave the wanderer, the head or mind and bury it - sacrament. The bride has come, and with this symbolic sacrament, she would remain in her matrimony forever.

What do those Wimbum who desire lasting love think about this? Have they done so? Even if you’re not Wimbum, and not the hypocrite trained by religion with ideals that can’t be achieved, keeping people hypocritical, lusting, angry, or hating, and saying these sins will be forgiven, you might still reflect on this.

Our grandparents knew that by burying our navels in the earth, we would be linked to the whole of creation. Anything that comes to us comes from creation, and anything we do affects the whole of creation. If we hate, lust, love, etc it affects everything. God is Love! Creation is love! Love can’t come to me except from the whole of creation. Now, everything has become artificial because we have forgotten the roots of our bodies, the center and our origin, with everyone desiring love but not truly loving. We protect our heads, our professions, our accomplishments(ego), because we know that if we truly love, something will happen because we can’t protect ourselves from what will happen if we fall truly in love. That’s why it is said that to truly love is blindness, is foolishness. Yet, everyone moves in their heads, desiring love, talking about love, but not loving. They are marring and separating but creation that is love has never separated. They are not becoming one with love, not becoming one with creation.

Tfurndabi

Advancing Education and Mental Health: A Personal Reflection on Learning and Growth

When I incorporated Action Lab For Development in Canada as an extra-provincial corporation – meaning it is a company originating from Cameroon and focused on advancing education, food security, and advocacy – I questioned myself: what education would I be advancing in such an advanced country? Although I hold academic qualifications that were assessed and made equivalent to Canadian standards by the Canadian government, I still wondered if I had enough knowledge to contribute to education here. My initial thoughts were perhaps I should pursue further education.

While searching for a survival job and posting an ad written with the language of an entrepreneur, my wording quickly caught the attention of a Canadian entrepreneur. He called me and introduced me to his entrepreneurial pursuits: a residence construction company and an accounting firm. Douglas, as he is called, offered to teach me everything he knew, eventually showing me how to file my own taxes as an entrepreneur and explaining the advantages of this knowledge. After learning this for a few months, I realized that I had gained something valuable that I could also teach others in Canada. I thought to myself, "Wow!"

Coming from the crisis region of northwest Cameroon, where I understood the deep grievances of my people, I found myself grappling with conflicting truths. While I sympathized with the cause, I was also taught about son-ship and brotherhood, concepts that aren’t open to negotiation. This made it hard for me to choose a side. My friends in Bamenda affectionately called me Minister Tchiroma, and they seemed to appreciate that I understood the causes of the crisis – perhaps because I had been raised alongside a great historian.

One of my closest friends, Tata (or Shey), who owned a local bar nicknamed "House of Commons," where most discussions about current events took place, was the first person to report me to the boys in the bushes. This event – which is another story for another time – ultimately led me to meet a psychotherapist here in Canada, Simran Aurora. After six sessions, I began to realize that I had knowledge that could contribute to advancing the Canadian perspective. I hope that people like Simran and others in social work will help my organization develop a policy paper to address the chronic issue of mental health in this country, which I believe is a problem that God has called me to understand and help solve in this country.

Below, I share just one of the many issues I hope to address in Canada:

“Short-term gain through using others leads to long-term pain, emotional numbness, and loneliness.” Invest in relationships, not manipulation.

I learned using others for short-term gain may make you feel powerful temporarily, but it inevitably leads to long-term pain and emotional numbness. Manipulating people damages your emotions, fosters shallow relationships, and leaves you isolated. Over time, this cycle makes you more dependent on others, trapped in a web of lies and fake connections. The brief satisfaction of controlling others is soon replaced by emptiness and frustration.

The damage goes beyond personal unhappiness. Manipulating others erodes your integrity, trust, and reputation. People will begin to notice the harm you're causing and distance themselves. This can lead to emotional isolation, leaving you without genuine connections. You may even deceive others about the people you've used, all in the search for external validation. This focus on external approval or laws stunts your personal growth and keeps you emotionally stagnant.

If you recognize that you’ve been using others for personal gain, it's time to stop. Take a moment for self-reflection, practice kindness, and invest in building honest, meaningful relationships. Only through these connections can you achieve true happiness and self-worth.

Let’s prioritize building genuine relationships, invest in mental health, and work together to create lasting change. Join us in advancing education, well-being, and a stronger, more connected community. Visit us at https://www.actlabs4dev.org/  or call us at (825) 963-0203 to get involved.

The Significance of Titles

 The Significance of Titles

What is truly in a title? In an age overflowing with knowledge, many still choose ignorance. I have asked the legitimate TACUDA here to provide a document validating the official titles of President, Branch President, Secretary General, and others, yet none have done so. Titles such as Mr., Mrs., and Ms. reflect marital status or gender, while Dr., Prof., and Rev. denote professional roles. Traditional titles like Ta-Shey, Ta-Nformi, and Tantoh hold traditional & cultural significance, though traditions are often passed down orally.

Using titles often signifies respect or acknowledgment of a person’s qualifications or status. In formal contexts, it’s appropriate to use these titles; however, it is not mandatory. For instance, at the Nwerong or Nfuh lodge, one may be called Tantoh or Ta-Gwei, while family members might address them as Pa or Daddy at home, and in school, simply as Ngeh/Gwei or Mr. Ngeh/Gwei. To identify someone, civil status documents should be the reference, yet individuals have the right to choose their preferred form of address and the main identification document we know is the national identity card let check if it has a title there.

As noted by Sir Ralp, bro,  Ralp or Mr. Kimbi (the last time I asked him how he would prefer me to address him and he didn't have a preference) do not contain titles. What if the use of these titles brings discrimination and division instead of love and unity? In informal settings, introducing ourselves simply as Cornelius and Ralp will foster equality and respect for human rights; however, the moment we use titles like Prof./Hon. Ralp and Cornelius, we invite discrimination. This will manifest in how our host will allocate seats, food, and drinks, reinforcing social hierarchies.

I think Tabenken knew this a long time ago and one Pa Kari of Njire who owned a bar at the market changed his name to 'Kooamffu' to teach this same lesson —'kooamffu' literally translates to big by "feathers" or "titles." In the GA in Bafoussam, Dr. Tanya wondered why there were so many traditional titles nowadays, explaining that in their day, it wasn’t so common to see people having titles like today.

If I'm a pedagogue and I enter a class to teach a topic in computer science, such as robotics, I should not rely on applause or acknowledgment to validate my teaching. If I master robotics well, the effectiveness of my teaching speaks for itself even if students don't clap for my traching or clap. When we depend on approval and praise, it means we are focused on feathers/ titles rather than content; true expertise does not need the embellishment of titles—it stands on its own merit.

Invested in the Future: My Dream, My Vision, My Commitment

"Every ounce of effort, every drop of sweat, every hour spent—this is not just about education or institutions, it’s about my heart and soul poured into something I believe in. Cameroonian education, Action Lab, Tobby Vision Computers School—these are not just projects, they are pieces of my spirit, my dreams, and my unwavering commitment to building a brighter future. When you invest your heart in something, you don't just defend it, you cherish it, protect it, and make it thrive. I will always stand by what I’ve created, because it’s a part of me. 💖🌱💪"

 I have poured not just money, but also my heart and soul into Cameroonian education 💖. From writing and publishing learning resources 📚 to developing curricula 📑 and teaching 👩‍🏫, I have dedicated countless hours and energy to making a difference. People tend to value what they’ve invested in, and that’s why, even though many may perceive these efforts as substandard—just as they perceive Cameroonian education—I continue to hold both the efforts and Cameroonian education in the highest regard 🙌.

I have also invested deeply in relationships and in institutions like Action Lab and the Tobby Vision Computers School 💻. Though these places may not be recognized by many, the sweat, blood, and tireless effort I’ve put into them make me cherish them profoundly 💪. I defend them fiercely, not out of pride, but because they represent my commitment, my dreams, and the future I am working to build 🌱.

You cannot truly value something you have not invested in. Without personal sacrifice and effort, how can anyone appreciate the significance of what has been created? These institutions and initiatives are not just projects—they are part of me, and I will continue to protect and nurture them with everything I have 💯.

Understanding Origins and Clarifying Misconceptions in Mbum Cultural Identity

 Understanding Origins and Clarifying Misconceptions in Mbum Cultural Identity

 Ta ngaa nyvu in front of the ndap ngong in Kieku-Tàŋmbo

In a recent chat in the TÀŊMBO forum, insights were shared regarding the linguistic intricacies surrounding village names such as "TÀŊMBO," Tangmbo, Tabenken, "Tàng," and clan names such as "Táng" (Njep Táng or Táng Clan). The distinction between the grave accent on "a" for the Tàngmbo/Tabenken and the acute accent for the Njep Táng people is of great significance.

Distortion of names is a deprivation of power.

 Names carry characteristics and influence, which is why awareness of their importance is vital. Those who fail to recognize this and adhere to trending norms that prioritize legal associations and nomenclature risk depriving future Mbum children of their identities and strengths.

Misinterpretations of these names, frequently encountered in artistic expressions and songs, have been causing confusion and misunderstandings about the cultural identity of the village and that of the clan. It is crucial to recognize these differences to honor the unique identities and powers of each.

This call for clarity aims to shed light on these fine distinctions in language, encouraging deeper exploration and understanding. As we navigate these complexities, the importance of avoiding cognitive dissonance—where unknown truths may be perceived as false—becomes even more apparent.

By cultivating this environment of respect and knowledge, the Mbum people can maintain the strength of their customs and traditions, ensuring that their cultural identity remains vibrant and powerful for future generations.

—  Ta ngaa nyvu Tfurndabi Tawong Cornelius

Single twins' as leaders in Wimbum culture

 

‘Single twins’ (rfar mo’sir), ‘boo ncep’:  Single twins are children who are born with the umbilical cord around their shoulder and under the opposite arm or wrapped around their neck, or who are born feet first or already have teeth when they are delivered. They are very active children whom it takes a lot to satisfy. They are said to become great leaders, good musicians and renowned medicine men if they are treated properly. If they are not, they go mad or become witches. They are called ‘boo ncep’ because they have a special relation to a ‘ncep’, and neglect of rituals which are part of this relationship will affect the child adversely.