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.

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