1.0 WITCHCRAFT AND MATTER
a) Matter. Matter is
anything that has weight and occupies space.
-Matter exists in three states: solid,
liquid and gaseous.
-Principle
of Indestructibility of matter: ‘’Matter can neither be created nor
destroyed but can be transformed from one state to another’’. (Introduction to
Chemistry)
b) Witchcraft. Sorcery, wizardry, magic,
black magic, enchantment, witchery, necromancy (literary), bewitchment,
conjuring. Microsoft® Encarta 2009. © 1993-2008 Microsoft Corporation.
2.0 DEFINITIONS (FROM WEBSTER’S NINTH
NEW COLLEGIATE DICTIONARY)
2.1 Witchcraft
i. (a) the use of sorcery or magic (b) Communication with the devil or a
familiar
ii. An irresistible influence or fascination: enchantment
2.2 Witchery
i. (a) the practice of witchcraft: sorcery. (b) an act of witchcraft
ii. An irresistible fascination: charm
2.3 Witch
One
that is credited with usually malignant supernatural powers especially a woman
practicing usually black witchcraft often with the aid of a devil or familiar
2.4 Craft
i. Skill in planning, making or executing: dexterity
ii. An occupation or trade requiring manual dexterity or artistic skill
e.g. the carpenter’s craft
iii. The members of a trade or trade association
2.5 Wizard
i. a wise man: sage
ii. one skilled in magic: sorcerer
iii. a very clever or skillful person
2.6 Sorcery
i. the use of power gained from the assistance or control of evil spirits
especially for divining: necromancy
ii. Magic
3.0 ABOUT WITCHCRAFT
3.1 Witchcraft exists. Those who say witchcraft does not exist are either
being blinded by religious dogmas or want to show that they are the civilized
or the évolué of the society much
to their own peril. The terms witchcraft, witchery, wizard, witch, sorcery, la sorcellerie, tfuh, etc could not have
been in daily use in different societies all over the world for nothing if
witchcraft and its effects did not exist at all. At least some perpetrators of
witchcraft have come to openly confess their acts thereby making people to
believe in its existence.
Witchcraft
is called tfuh in Limbum which means darkness
and its opposite is called jaja which has no direct English
equivalent but can loosely be translated as ‘’the clear’’.
3.2 Comparing witchcraft and matter.
Unlike matter witchcraft cannot be seen in a physical form like a stone
lying on the ground (solid matter) or like water (liquid matter) or like
greenish yellow chlorine gas (gaseous matter). It is above all a craft like other crafts and so cannot be
seen except its effects or products. Carpentry is a craft. One cannot see
‘carpentry’ but can see a carpenter and his works: a good carpenter being one
who has made some beautiful woodwork; a bad carpenter being one who for
instance has knowingly or unknowingly nailed a roof that collapsed and harmed
people.
Unlike matter, witchcraft can be ‘created’ through initiation or ‘destroyed’ through exorcism.
However,
like matter, witchcraft can be
transformed from one form (bad) to another form (good) and vice versa even
though we may not desire the latter transformation.
3.3 Types of witchcraft.
a) Good witchcraft.
This
is practiced by those who can perform magical powers to help themselves, help others
and the society at large. See
definitions 2.1(ii), 2.2(ii), 2.4, 2.5
and 2.6(ii) above.
i)
One who heals broken bones called ‘Nwe
Nkup’ in Limbum. This art is above conventional or western medicine.
ii)
A person who can disappear(physically) in case of great danger like in front of
a wild animal about to devour him/her.
iii)
A person who can ‘remove’ bees to sting enemy soldiers, etc.
Since
society is gradually getting rid of negative appellations, I suggest we call
someone who practices good witchcraft with a positive name like: ‘magically
empowered person’ (mep) (a mep, plural = meps). Limbum equivalent=‘nwe tfur fiy’ or ‘nwefiy’
for short; plural= ‘ngafiy.’
b) Bad witchcraft.
Practiced
by those who use witchcraft to kill, destroy, cause suffering of others or
retard the progress of others and their society. See definitions 2.1(i), 2.2(i), 2.3 and 2.6(i) above.
Unfortunately
in many African/Cameroonian societies, this group is larger than those of good
witchcraft. A person in this group can also be called an evildoer-an existing English
word whose meaning qualifies those who practice bad witchcraft. In Limbum the
person is called nwe tfuh; plural= nga tfuh. This translates as
person/persons of darkness.
3.4 Possible protection against bad witchcraft.
a) Through the
assistance of a mep
b) Through acquiring
skills and becoming a powerful mep
c) Through the
completion of rites in some Mbum secret societies.
d) Through attaining
a high rank in some powerful sect like the Freemasons, Rosicrucian, etc
e) Through belief
and faith in God’s protection.
Some people have
argued that Protection 3.4(e) above in itself alone poses a risk for the fact
that there is no ‘faithometer’ to use to gauge one’s level of faith as to rely
on it. A ‘faithometer’ as used here
is defined as an instrument for measuring the degree of one’s faith in the
powers of God; calibrated say from zero (0) to one hundred (100). (This may be
invented in the future).
It is therefore
argued that one can rely solely on this option if the pointer on his ‘faithometer’ is between the midpoint
(50) and the highest point (100) in which case the person should be immune to
witchcraft attacks or other negative things. At the highest point (100) one can
order a mountain to move and fall into the sea and it will happen or resurrect
someone from death. Conversely when the pointer is at the lowest point on this
meter (0) it means the person has lost faith in everything on earth
including himself/herself and God. At this point anything can happen to him/her
anytime.
4.0 QUESTIONS, OPTIONS, REASONS
4.1 Questions
a)
Does witchcraft exist in Mbum land? Yes.
b)
Can witchcraft be seen? No.
c)
Can witchcraft be felt or detected? Yes
d)
Is witchcraft hereditary? No
e)
Can witchcraft be bought from the market? No
f)
Is someone born with witchcraft? Yes
g)
Where does witchcraft come from? From God
h)
Can God be blamed for giving someone witchcraft? No
i)
Is there a scientific proof of witchcraft? No
j)
Can someone be freed from witchcraft? Yes
k)
Should those who practice witchcraft be blamed, ostracized, killed or expelled
from Mbum land? i) Yes for evildoers. ii) No for meps
4. 2 Options open to those perpetrating
bad witchcraft (evildoers).
a)
They can confess to a Fon and ask to be exorcised
b)
They can confess to a religious authority and ask to be exorcised
c)
They can call a family meeting, confess and ask for help to be freed from bad
witchcraft
d)
They can confess to a victim of their craft and make amends for the act if the
damage is not irredeemable.
e)
If reasonably educated, they can read books on subjects that will help
transform them into meps e.g. books
on Metaphysics, Magic, Telepathy, Astrology, Philosophy, Spiritualism,
Exorcism, Esotericism, etc.
This
means like matter, transforming
witchcraft from one form (bad) to another form (good).
4.3 Reasons why those perpetrating bad
witchcraft should be punished as below.
i)
Inasmuch as they did not buy the craft from the market, they are conscious of
the fact that someone is suffering because of their exercise of it.
ii)
Like one who remembers a bad dream of the previous night and recounts to
people, they too remember their evil deeds in the witchcraft world the next day
and can do something about it.
iii)
To continue to remain silent when people are suffering from their evil acts
means they don’t care about victims of these acts.
iv) Bad witchcraft is not inevitable and no one
lives on it
Therefore
perpetrators of bad witchcraft deserve the sentences enumerated in Item 6.0 below.
5.0 WITCHCRAFT IN MBUM LAND
5.1 Existence.
Witchcraft exists in Mbum land from time immemorial and many of us are victims. It exists in all Mbum villages perhaps in
equal measure but it is far more prevalent in some families than in others but
not totally absent in any family. However; it is not as prevalent in Mbum land
as in some other Cameroonian tribes which I may not name here.
5.2 Detection and proof. This is usually done by Chief Priests of Wimbum
Traditional Religion and the Nwarong
Society. Experience shows that by and large, they have been succeeding.
Correctly proven
cases (usually supported by confessional statements by accused) can make up
about 99% while incorrectly proven cases can be about 1%. The latter is said to
occur when a nwe tfuh ‘’wears’’ the face and build of an innocent person to
commit acts of bad witchcraft. In such a case, investigation erroneously points
to the innocent person whose life and limb may suffer jeopardy. (Even in the
law courts, sometimes an innocent person suffers). This is highly regrettable.
5.3 True victims of witchcraft. These are:
i)
Mbum persons who could have challenged or compared favourably with Bill Gates
in ingenuity and wealth but because of witchcraft they are raffia wine tappers
in the village today without having reached their rightful station in life.
ii)
Mbum persons who became bedridden or sick for a long time, or spend all their
time toiling but cannot make it in life or died prematurely (despite being
great positive thinkers).
iii)
Mbum families that have disintegrated because of witchcraft by its constituent
members.
iv)
Individuals or families that left their village of origin to settle elsewhere
permanently because of witchcraft…
However,
this does not mean that some of these things cannot happen to people naturally.
5.4 Fake victims of witchcraft.
i) Lazy lot. These are lazy people who failed to prepare the
groundwork for success earlier on in life (quality education, hard work,
perseverance, etc) and therefore end up failing to make it big and tend to
attribute all their woes to witchcraft.
ii) Sponsorship problem. These are unfortunate people e.g. orphans or children
born out of wedlock who lacked a sponsor and so were forced to end their
education at the primary school level. They are left with no option but to pick
up any mean jobs for survival and the income usually does not permit them to
grow to higher heights. Sometimes they blame their fate on witchcraft when
there is none.
iii) Ill luck. These are people who left their families to look for
greener pastures abroad and did not succeed; not because they were lazy but
because despite their hard work, luck failed to come their way or they are
visited frequently by misfortunes. This
may just be natural but more often than not they blame their predicaments on
witchcraft.
iv) Wrong choices. A majority of
fake victims of witchcraft come from this group. These are people who made wrong
career choices especially beginning with the majors they had chosen early
on in school and have ended up in occupations that cannot give them adequate
income.
On
the one hand we have (usually) school dropouts who decided to go the easy way
by taking up less-demanding/less-paying jobs to get quick cash e.g. low-grade
preach/teach-ers, low-grade workers in religious institutions, motorcycle
riders, plantation labourers, housekeepers, baby minders/sitters, etc.
Some
in this group may earn as low as between 20000F and 30000FCFA per month and
when they fail to meet up with life/family obligations, they blame it on
witchcraft.
On
the other hand we have those who actually attained some level of education but
rather in majors that are ‘non lucrative’ in Cameroon e.g. those who have ended
their education after obtaining the GCE Advanced Level in the following: English Literature/Religious Knowledge,
Geography/Philosophy, French/English Literature, History/Religious Knowledge,
Biology/Food and Nutrition, Chemistry/Philosophy, Biology/Geography, Physics/Philosophy,
etc
And
those also those who have ended their education after obtaining a BA/BSc.
Degree in the following: English, French, History, Geography, Curriculum
Studies, Biology, Chemistry, Physics, etc.
With
such certificates some spend decades before getting some kind of job and may
earn as low as from 30000 to 60000FCFA per month and when they fail to meet up
with life/family obligations, they blame it on witchcraft.
N.B.
this may not be the case with those with terminal degrees in these disciplines.
5.5 Characteristics of fake victims of witchcraft
i)
Even though they know why they
are in their present situation, perhaps out of shame they fail to tell the truth about it and instead say
they are products of witchcraft.
ii)
They usually avoid coming close to old friends and family members
iii)
They rarely visit their village invoking witchcraft
iv)
They hardly invest in the village invoking witchcraft
v)
They talk bad about Wimbum and praise other tribes
vi)
They rarely attend Mbum meetings or talk development of Mbum land.
vii)
They would rather prefer a non-Mbum spouse
N.B.:
1.Not
all with non-Mbum spouses are fake witchcraft victims
2.
A fake victim today can one day be a true victim and vice versa.
5.6 An example of a fake victim of
witchcraft at some point in time.
After
dropping out from the Department of Physics/Chemistry of the Faculty of Science
of the then Yaoundé University in 1984 one Mbum youth spent four years combing
the streets of Douala to get a good job in vain. He could only engage in some
mean hand-to-mouth jobs for a living. However, some of his classmates who went
to neighbouring Nigeria and returned a few years later with HNDs or first
degrees in Nursing, Accounting, Agriculture, Veterinary Science, Engineering,
Economics, Law, etc were able to get jobs or earn something by themselves
despite the fact this period too was the peak of the economic crisis.
In
1987, he was recalled home for some consultations by his father and while there
they consulted some sorcerers specialized in pseng to find out why he
couldn’t get a job despite the fact he had acquired some education. One
sorcerer blamed it on witchcraft
while the other put it on ill luck.
After that, he returned to Douala. It was only through a competitive
examination organized by a French firm in 1988 that he left the cold in
September of that year only to return to it again in March 2000 when the
company closed its doors in Cameroon.
His
case is an example of a fake victim of Type 5.4(iv) above and Characteristics
5.5(i) and 5.5(ii). It can be said without mincing words that he was a
fake victim at least at that time.
He
has since been a devout advocate of good career choices (S.T.E.M. and lucrative
professional schools) even though surprisingly many Mbum youths are still on
the same track he and others passed through due to fewer opportunities in those
days and lack of advice.
(That Mbum youth is the current 2nd
V.P. WICUDA).
6.0 WITCHCRAFT CULPRITS: SENTENCES AND PROCEDURES
Once a case of
witchcraft is detected and proven by the competent authorities in Mbum land,
the culprit may be subjected to any of the following sentences:
i) Death penalty
ii) Mob justice
iii) Expulsion
iv) In-built wrath
mechanisms
v) Ostracism
6.1 Death penalty. This was the case before the coming of our colonial masters.
The culprit was
arrested and detained at the Nwarong House where he/she is rubbed with wood ash
to disguise his/her physiognomy which is the Mbum mark of a condemned person.
In case it was a woman then she would be ‘’tethered’’ somewhere around
this house. If she happened to peep inside and see the dreadful Nwarong for her
first time it will not matter much as her days are already numbered and she
will never return to boast of that feat or suffer the consequences of that act.
Next, Nwarong
plundered the culprit’s compound collecting fowls, goats, foodstuffs, wine from
his raffia forests, etc. These things were consumed in the Nwarong House with
the culprit also taking part for the few days he/she in still in captivity
awaiting the fixing of a date for his/her execution.
Parade to the
execution grounds (open to the public) began at first cockcrow with the culprit
with hands tied behind the back marching in front of Nwarong amidst ululations
and songs of grief. This ceremony was usually the prerogative of the black Mbuh Nwarong.
There were/are
usually two methods of execution.
6.1a Execution by Hanging. This method is used officially in many countries in
the world today for various criminal offences as well as other no-less dreadful
methods like beheading which Wimbum only employed on enemies at the warfront.
The following steps are taken:
S1 Nwarong escorts
the culprit to the execution grounds.
S2 Culprit’s face is
covered with a black cloth
S3 The noose of a
specially prepared rope is passed over culprit’s neck.
S4 Culprit is lifted
up for his/her feet to rest on a stone
S5 Tantoh Nwarong clears his throat and
declares:
‘’your
life is no more precious than those you killed. For your evil deeds, let your
soul also depart and let us be done with you…’’ then gives the command.
S6 The stone is
pulled off from under culprit’s feet.
S7 Culprit is hanged
on specially prepared gallows
S8 Culprit’s body
writhes and writhes until life deserts it…
S9 Dead body is
freed and buried below the gallows
S10 Gallows are
destroyed
S11 Executioners
return to the palace grounds
S12 Nwarong ‘builds’
or retreats.
S13 Tantoh Nwarong informs the Fon of the
completion of their duty
S14 Nwarong’s followers disperse.
S15 The case file is
closed.
6.1b Execution by Clobbering.
S1 Nwarong takes the culprit to a mountain
cliff with a sharp and deep ravine with rocks below.
S2 The culprit’s
hands are tied behind his/her back
S3 Culprit’s face is
covered with a black cloth
S4 Culprit is taken
very close to the edge of the cliff.
S5 The Tantoh Nwarong clears his throat and
declares: ‘’your life is no more precious
than those you killed. For your evil deeds, let your soul also depart and let
us be done with you…’’ then gives the command.
S6 The black Mbuh Nwarong strongly hits the back of
the culprit’s head with a big club
S7 The body will
have a freefall into the ravine
S8 The body lands on
the rocks below already dead where it will rot without enjoying a burial.
S9 The executioners
return to the palace grounds
S10 Nwarong ‘builds’ or retreats.
S11 The Tantoh Nwarong informs the Fon of the
completion of their duty
S12 Nwarong’s followers disperse
S13 The case file is
closed.
N. B. The death
penalty was also handed down and executed in same manner on any daredevil who
committed the audacious and abominable act of quenching his libido on a Fon’s
wife (a Wintoh) even though the
latter consented to the act as rape was rare.
This harsh sentence
gradually put an end to royal infidelity as we hardly hear of a cuckold Fon in
Mbum land. It may have been happening in those days (before 1902) because the
world was small and people did not travel much and perhaps unmarried women were
few. It was not easy for some sex-starved men to resist the penetrating beauty
of the usually carefully selected gems found in the palace harem solely for the
Fon.
Even though such
queens were required to wear cowries on their wrist and forehead to warn off
any admirers (as is still the case today) there were still some men whose
daredevilry led them to put their life on the line…
When they were taken
to the execution grounds, the Tantoh
Nwarong declared: ‘’you slave, how
dare you spit into the face of our dear Fon; depart…..’’
It was assumed that
such a man must have been bewitched.
Those who have
argued that the sentence was too cruel for this particular crime should imagine
what can happen in this so-called modern era to a man who tries something like
that with a First Lady. I want
to think his short-lived ‘’enjoyment’’ will earn him the ‘’non enjoyment’’ of a
burial even at an unmarked grave. Wimbum have no case to answer.
6.2 Mob justice. (It is still applicable in Mbum land today).
Mob justice invariably
leads to death of the culprit. This type of sentence is never explicitly
pronounced after the judgment but it usually happens that during
cross-examination of an accused, s/he freely accepts the charges leveled
against him/her. If the acts s/he committed were so cruel, the population can
become incensed and instantly fall on him/her with clubs administering a snake
beating while taking the direction of any nearby forest or village boundary
where they will increase the assault until the culprit gives up the ghost. The
corpse is then unceremoniously buried in an unmarked grave in the bush.
Many cases of mob
justice have taken place in Mbum land in the past twenty five years.
6.3 Expulsion from the village
6.3a Expulsion for witchcraft. (It is still applicable in Mbum land today).
Expulsion is a
milder sentence for evildoers and it is applied either out of an act of royal
clemency or when the culprit was merely a receiver of nya nwe and was still
scheming to ‘give’ someone in return to conclude the deal.
Steps
S1 Nwarong starts beating
the culprit at the courtyard.
S2 The culprit
starts crying and pleading for leniency.
S3 No one tells
culprit which road to take to leave the village.
S4 Nwarong and the
population follow the culprit on the road s/he has chosen.
S5 Nwarong hands culprit
a long bamboo (rereng) so that s/he can use as a support in crossing any big
rivers on the way. (S/he should not complain, albeit lamely about the
difficulty s/he will face in crossing such rivers).
S6 The escort
continues until the party reaches the village boundary.
S7 If the next
village is Mbum, then their Nwarong will take over from the former escort
S8 This continues
until the culprit is escorted out of Mbum land.
S9 The escort
returns and Nwarong ‘builds’ or retreats
S10 Nwarong’s
followers disperse.
S11 The case file is
closed.
6.3b Expulsion for lesser evil.
This is applied in
non-witchcraft cases e.g. on a man
who lured a sub chief’s wife (a Wiyba) into a room or bush and
prostrated on her to satisfy his carnal desires; same with the wife of a prince
or that of an important notable. This sentence was/is also applied to other
crimes like treason, sacrilege, outrage, open contempt of authority, etc which
in Mbum land is considered that the culprit may have been bewitched. The
accused is not tried by Nwarong but at the Village Traditional Council. He/she
may be awarded this sentence if found guilty.
Procedure:
S1 Population is
convened at the palace courtyard
S2 The act and
charge is narrated to the unsuspecting public by a palace spokesman
S3 Culprit is handed
a small open calabash (ghi) so that s/he can use to drink
water with at any stream on the way. (How about food to eat on the way? ..…Food
for thought for Nwarong)
S4 Nwarong emerges suddenly and starts
beating the culprit
S5 Culprit starts
crying and pleading for leniency
S6 Nwarong chooses a road to escort the
culprit out of the village
S7 The escort
continues until they reach the village boundary and the culprit is allowed to
go.
If the next village
is Mbum, he may be pitied and allowed to stay, if not s/he is asked to continue
his/her journey with his/her bad luck (ndo)
S8 This may continue
until the culprit leaves Mbum land
S9 The escort
returns
S10 Nwarong ‘builds’ or retreats
S11 The Tantoh Nwarong informs the Fon of the completion
of their assignment
S12 Nwarong’s followers disperse
S13 The case file is
closed.
6.4 In-built wrath mechanism.
There are certain covenants
that Wimbum had entered into upon settlement at the present site and those that
were systematically introduced as their society evolved. Most of these
covenants that are built into the fabric of Mbum society were meant to secure
the peace, love and unity of the clan and the protection of the territorial
integrity of the land. e.g. in Mbum society someone who discreetly caused
the death of another or committed some acts of bad witchcraft that negatively
affected the clan, sooner or later gets
caught up with in the web of the in-built wrath mechanism put in place by these
covenants of old.
The perpetrator
suffers the wrath accompanying that crime even if the act had not yet come to
the knowledge of the population. In most cases s/he freely confesses to
committing the acts before succumbing to wrath of the covenants in place either
by losing life or limb or gets inflicted with some serious ailment. In such a
case the authorities of Nwarong and or the Traditional Council may declare a nolle
prosequi (a decision not to proceed with case) and the culprit is saved
from further facing judgment.
6.5
Ostracism. (This is still applicable in Mbum land).
This is the mildest
yet the rarest of all the sanctions for evildoers in Mbum land.
S1 The Fon convenes
the population to the palace courtyard. He then sits majestically on his throne
(kabarah)
in front of the crowd.
S2 The Tantoh Nwarong climbs on a high position
and reads out the charges preferred against the culprit then delivers the
verdict.
S3 Tantoh Nwarong: ‘’Silence, silence, silence. Let me not
hear any cough except that of God. This is what has happened……
From today on, no one shall interact, transact with or
engage in conversation with Ta/Ma Gitfu (the culprit) including exchange of
kola or handshake, gifts or whatsoever. It is Nwarong that has spoken, not me. You
have heard with what? ‘’
Population: ‘’We have heard with ears.’’
Tantoh Nwarong: ‘’Si gha!’’ (Let’s shame it)
Population: ‘’heeey, heeey, heeey!’’
S4 The Fon re-enters
the palace
S5 Population
disperses
S6 Case is closed.
Ostracism is also
applied for non witchcraft cases like gross contempt of authority or outrage.
Since it is used for
lesser crimes, it hardly lasts for a lifetime. Sometimes the culprit may make
amends for his/her crime either by apologizing and paying heavy fines or if
s/he did not kill someone in a witchcraft case but merely transacted in nya
nwe s/he may benefit from clemency from the throne. Ostracism does not
extend to the culprit’s spouse and children who remain completely free in that
society.
7.0 REMINISCENCES
In Mbum land, Sop
village was notorious for the clobbering method of execution at the infamous Rtu
Nketsibi (the mountain where people are hanged) which stands
majestically and invitingly on the Sop-Nwa Road (toward Nsam quarter of Sop)
overlooking the beautiful Tikar Plain. Other villages used to send their
criminals to Sop for execution at this mountain; in which case the act is done
by a combined squad of Nwarongs from
two villages-Sop and the other.
It is reported that
the last execution at Rtu Nketsibi
took place shortly after the people of Sop returned from Fumban (around 1901)
after having fled the Fulani invaders ‘’Barah
Mnya’’. This should have been between 1902 and 1904 because it took place
shortly after the Germans entered Mbum land in 1902. At that time Sop palace
was still at Njimbey Quarter. It was transferred to the present site around
1905 on instructions of the Germans after the digging of the
Banso-Kakar-Sop-Banyo Road because the Germans did not like the idea of waiting
at the junction each time for someone to run to Njimbey to call for Fon Ngeh I, Nsame (died 1939).
Interestingly this
last person executed was a prince from a neighboring village who, in addition
to being a perpetrator of witchcraft was later caught just about to stage a
bloody coup d’état and take over
power.
8.0 POWERS OF THE FON AND THE NWARONG IN HANDLING
WITCHCRAFT CASES
8.1 Separation of powers.
When bad witchcraft
cases are detected in a Mbum village, the Nwarong
handles everything from judgment to punishment. The Fon only observes and may
suggest something but he cannot interfere in the proceedings of the case being
handled by Nwarong due to separation
of powers. Worthy of note is the fact that the Fon is enthroned (and can be
dethroned) by the Nwarong. In any
case, the latter though composed of ordinary citizens of plebeian origin is
hierarchically above the former.
Take note also that
in Mbum land and other Tikari tribes the idea of separation of powers between
the legislative (the people), the judiciary (the Nwarong and its ancillary organs) and the executive (the Fon and
his councilors) was in existence for a long time before the coming of our
colonial masters with a similar concept which they had borrowed from the
Romans.
These colonial
masters soon became jealous of the highly functional Mbum/African institutions
and began using religion (Christianity) to dissuade people from them. This was
(and still is) clear gratuitousness and ungratefulness on their part because Nwarong for instance was used to organize labour/materials in building churches and the
Nchingong, Nwarong and the Bwiyfa nga nsi saw to it that society
was weeded of evildoers for the church to thrive and the early missionaries to
live in good health, peace and security.
8.2 Power of clemency. Nwarong is never clement in its actions therefore once it has
passed its judgment, it may not reverse it. However, the Fon has the power of
granting clemency to a culprit. He may appeal on the culprit’s behalf (usually
without his/her knowledge) for a lesser punishment such as expulsion in place
of execution or ostracism in place of expulsion or he may ‘buy over’ the
criminal i.e. take him/her as a permanent palace labourer (nchindap). This is done
when the Fon has noticed some good traits in the culprit and wants to exploit
such as, in the case of a male : good build, strength, wit, boldness and a good
dose of good witchcraft, in the case of a female: charming beauty and elegance.
If the Fon’s appeal
succeeds to appeal to the Nwarong and
the population, then it is declared that the Fon (not Nwarong) has granted clemency to the culprit. S/he will become a nchindap
to run errands for the palace and assist in other duties.
A male nchindap will have to build close to the
palace so as to keep watch over the palace and Nwarong’s property. If he turns over a new leaf – desist from
perpetrating witchcraft, obeys instructions and works well, he may even regain
the love and sympathy of the Fon and the Traditional Council. In such a case,
he may even be compensated with a beautiful princess as wife but he must
continue in his functions for life.
A female nchindap may be at best given out as
bride to a male nchindap of a
friendly village or exchanged in a different land for a bride for someone close
to the palace in need of a wife or at worst sold out as a slave in another village
.
NB. Not all mnchindap are products of clemency, only
very few.
9.0 SOME EXAMPLES OF BAD WITCHCRAFT CASES IN MBUM
LAND
9.1 ‘’WiSop will not finish their
lot…’’ (c1940). The Banso-Kakar-Sop-Banyo Road was dug under German
Colonial Administration. The Ba Ngowar (Ngowar Hill) on this road is the steep
descent separating Sop Centre and Ntaba Quarter. The British Colonial Administration
that came later decided to modify the tracks with a view to diverting certain
dangerous bends at this hill and so shared the work into lots to various Mbum
villages.
After
weeks of work, all the other villages completed their own lots and returned
except the landowners (Sop) who toiled for weeks later to no avail the presence
of muscular hardworking men notwithstanding. Nwarong was consulted. The
population assembled at the palace in front of Fon Ndanga I to know what is
happening to the never-been-called-lazy-people of
Nwarong Spokesman: ‘’Some three
(03) women have vowed that Sop people will not be able to complete their
portion of work on the Ba Ngowar. Nwarong has seen them and has given them
seven (07) clear days. It is not me that has spoken, it is Nwarong.’’
Result: Within seven days from the announcement, three women
died one by one all confessing that they were the ones who ‘blocked’ Sop people
from completing their lot. This included a princess of Sop! Prince Mathias Mbabike (died 2011) who
participated in the works as a young man remembered the incident vividly.
9.2 ‘’No roof on this school building…’’
(1964). One night a tornado pulled down the roof of
Catholic School Ntaba-Sop (opened 1955) which was located at Mbunkuh quarter by
then. This could have been considered normal as it is possible. A few weeks
later, some three persons died successively each confessing to having been
responsible for ‘’removing’’ the wind that pulled off the roof.
Mr.
Tanwarong Victor (died 2005) remembered the incident vividly because he had
freely hosted some classes of this school in his compound about a kilometer
away from the site following the disaster. This finally resulted in the
transfer of the school to the present site. The three men were non-Mbum
residents of Ntaba.
9.3 ‘’let’s remove the roof while they
are inside…’’ (1971). A tornado
pulled down the entire roof of C.S. Ntaba-Sop one afternoon during school hours
and pupils ran out helter-skelter in the rains. A few weeks later, some three
persons died successively each confessing to having been responsible for ‘removing’
the wind to take off the roof of the school. Tanwarong John was a Class Three
pupil who ran out of the rains to their compound some two hundred meters away
and later overheard stories of the confessions. The three were non-Mbum
residents of Ntaba.
9.4 ‘’Give your mother to us in return
of the nya you ate …’’ (1977).
Sometime
ago in a certain Mbum village, a witchcraft case was brought to light following
several suspicious deaths and children crying and complaining of being forced
with nya nwe or to pay back the same (which
they had eaten) with a loved one.
Matters
came to head when a boy of about 13 was crying and calling the name of a woman
who was reportedly forcing him to give someone in return of the nya nwe he had accepted from her and had
eaten. The boy did not see how he could lose his dear mother and brother -the
only people he had left after they migrated to this village.
The
population could not see, but the boy shouted that the woman is beating him to
yield to her demand with a branch of a tree she just plucked off. He said if
you go to that tree near the large mango tree beside the rice hauler, you will
see the fresh spot where the branch has just been plucked. Crowds trooped to
the tree to see for themselves. Tanwarong John joined them and saw the fresh
spot on the tree and later watched the events that followed.
Nwarong
went to work and fished out those responsible for the deaths and transactions
in nya nwe. After confessional
statements, two persons who were identified as those ‘on top of the pot’ were expelled from the village. Among the two
was a princess of about 60 years of age. She was a step-sister to the sitting
Fon!
The
rest were discharged and acquitted especially minors because of mitigating
circumstances.
The
culprits were handed bamboos to use in crossing rivers on the way to their new
destinations. Among the Nwarong followers escorting the culprits was a son of
the princess being expelled!
9.5 ‘‘that generator will not produce
light in this compound….’’ Ntaba-Sop (1989)
Probably
for having a negative name, my beloved mother died too early to enjoy the
fruits of her labour. Born 1938 with the negative name MURKWI (child of death);
she got married at about 18, delivered a girl, lost her husband then
returned to her parents. Some years later, a young man by name Tanwarong Victor
threw Cupid’s Arrow at her heart and she capitulated and they established a
union that produced 8 children. She lost 4 of these children at infancy,
lost her own mother before she too hastily ‘allowed her grip on the
world’ at the unripe age of 50 on 3rd August 1988. A veritable
child of death! In any case, all these deaths may not have been attributed to
witchcraft.
After
her death, the family decided to mobilize finances and organize a grandiose
ceremony in her honour one year later on 3rd August 1989. A very
functional generator was hired to light the compound to facilitate all-night
feasting. From about 7pm, a technician struggled over the generator for over
two hours in vain. The longest it will function is two minutes and then goes
off. More technicians came including the owner and they pooled their know-how
to make it work in vain. At about 10pm,
as a last resort, someone was sent to Ntem (about 10km away) on a motorcycle
under very terrible roads to bring over another technician who came and joined
the rest but the team did not succeed. The population lost all hope of enjoying
electrical power and so hurricane lamps were hoisted to light the family
compound for dances.
Unknown
to the population, the Fon’s representative at the occasion had retreated to
make consultations with some Nwarong
authorities who were enjoying the feast and they went into conclave to find out
if there is anything behind the unusual generator failures. They returned with
an announcement to make. There was a call to order and the sub chief made the
following announcement.
Announcement: ‘’People, listen.
There is a woman (ngogu) who has vowed that the generator will not produce
light in this compound for people to enjoy the festivities. Nwarong has seen
her and has given her seven (07) days. It is Nwarong that has spoken not me.’’
Consequence: Within seven days of the end of the feast, a woman
fell into a coma and later declared that she is the one who was responsible for
‘refusing light to shine’ at the compound of T.V. That said, she closed her
eyes and never opened them again as she embarked on a journey to join her
ancestors. She was a princess and step-sister to the sitting Fon!
9.6 ‘’He will not rule…’’ (Year 20UV)
A
Mbum Fon had died barely a few market days after enthronement in a dramatic
manner. The incident was later attributed to witchcraft. After Nwarong
proceedings, two persons were declared jointly and severally responsible for
his death. One was lynched by mob justice in the village. The other one (of the
fairer sex) enjoyed the option of expulsion from the village. One afternoon,
with Nwarong striking him/her from behind and the population following, the
party reached Ndu Town and was forced to a stop at Mbalele-opposite CBTS
Entrance. The crowd grew and the beating became worse than that given to a
snake.
Tanwarong
John and friends were enjoying nsuh with good wine from Wat village
at the Ndu Old Market when they got the noise and ran outside to see what was
going on. On coming closer, he quickly got the story. While others were cursing, stoning, beating the culprit with
anything they could lay hands on, Tanwarong stood a safe distance away-far from
the madding crowd and watched the drama in silent acquiescence to the power of Nwarong.
The
culprit would have kicked the bucket at that spot but for the timely arrival
and intervention of some two gendarmes who pushed their way into the crowd and
wrenched the victim from the hands of the angry mob and whisked him/her away in
a car into safety. News later arrived that the culprit finally reached a health
facility and was treated until s/he regained his/her strength and perhaps is
still alive today. Lucky him/her!
9.7 ‘’I am the one who put them at
loggerheads…’’ (Year 20WX)
After
his enthronement, a village Fon was greatly loved and held in high esteem by
his subjects and collaborators. A few years later he was at loggerheads with
nearly all of them. Many of his subjects became disillusioned and no longer
visited the palace.
One
day an important personality of the village who was sick and bedridden for
months asked that s/he should be carried to the palace. While at the palace and
in front of the Fon, the sick person volunteered confessions to the fact that
s/he is the one who threw the Fon into confusion and misunderstanding with his
subjects. People were shocked but s/he was too ill to be punished. Hours later,
s/he breathed the last…
9.8 ‘’It is our work…’’ (Year 20YZ).
Some
incidents had led to the belief that witchcraft was at play in the village. The
combination of WTR and prayers by some ‘Men of God’ led to uncovering the faces
behind the witchcraft which included some adult men, women and about seven
seemingly innocent primary school pupils. Some confessions were made narrating
their activities at the school/church premises, transactions in nya nwe and causing the non cessation of
a conflict between their village and a neighbouring one. Following these
confessions, some of the key actors (adults) were declared personae non gratae in that village.
10.0 NWARONG PROCEEDINGS IN
WITCHCRAFT CASES
10.1 The people (of Mbum land) versus nwetfuh. Perpetuation of
witchcraft is considered a serious crime in Mbum society and is thus
subject to judgment and commensurate sanctions. For this reason, all witchcraft cases are considered as
a crime against the entire Wimbum society. Nwarong
plays many roles at the same time but it usually sits in as the Chief Prosecutor in all severe criminal
cases including witchcraft.
A
suspect is usually served with a nkeng (summons) by a nchindap (process server) to appear at the
palace on a given date and time. The
judgment that is open to the public usually takes place at the mambi ntoh (open court) which is the esplanade
of the palace. The supposed perpetrator of tfuh
(suspect) is standing trial not only
against the people of that village but the entire Mbum land. The panel of
judges is made up of the ptanwarong (jury) with the ptantoh nwarong (assessors) on hand to give directives
and carry instructions. The no-nonsense black mbuh nwarong is the (army),
police, warder, and executioner all in one.
Example 9.1 above was a case of ‘’the people (of Mbum land) versus Princess X and 2 others’’ but the case did not come up for
hearing because the suspects succumbed to the in-built wrath mechanisms of
Wimbum Traditional Religion that affects perpetrators of some kind of witchcraft.
Example 9.4 was a case of ‘’the
people (of Mbum land) versus Princess Y and others’’. The case was duly tried and sentences meted out according to
the laws in force in Wimbum society.
10.2 The people (of Mbum land) versus nwe mo nkup. (Figuratively: the people versus daredevil). A man
who messes around with a Wintoh, Wiyba,
wife of a prince or other important village notable is considered as someone
who has been bewitched and tried as a perpetrator of lesser witchcraft. Other
crimes in this category are murder, treason, incest, blasphemy, etc.
11.0 HOW WIMBUM CAN MAKE USE OF
WITCHCRAFT
11.1 Tu
mbing. (Literally send the rain,
real meaning = send lightning).
It
consists of ordering or ‘sending’ lightning to strike and warn or kill
a wrongdoer. Conditions: the sender must be a respecter of the Ten Commandments
of God which incidentally are part and parcel of Wimbum Traditional Religion.
In addition, s/he pure must not have committed the same wrong for which s/he
wants to avenge. Failure to abide to these conditions, the lightning will not
reach the destination but will boomerang on the sender with disastrous
consequences.
In
practice, the wrongdoer first receives a warning signal e.g. being thrown out
of the house into the rain or the tearing of his clothes into shreds by
lightning, etc. It is only when s/he persists in the wrong that a death blow is
struck.
Some
Mbum meps are versed in this craft
which is above conventional scientific phenomena. This art can be used in case
Wimbum are under serious aggression.
11.2 Tu
nyvu (Literally send bees).
This
consists of ordering or ‘sending’ a swarm of bees to sting to unconsciousness
or kill a wrongdoer. The sender is also subjected to the same conditions
as in tu mbing. Some Mbum meps are skilled in this craft which is
above conventional scientific phenomena and can be used against enemy soldiers
with superior weapons.
11.3
Tu kimbur (Literally: send wasps)
Same
action and conditions like tu nyvu and
can serve in like manner and useful in times of an unprovoked aggression.
11.4
Suusi bangbi (Literally: to bring
down the scrotal sac)
This
consists of ‘causing’ the swelling of the scrotums of the aggressors to
yam-size thereby forcing it to hang precariously resulting in enormous
testicular pains and making movement almost impossible. With this, the
aggressors usually lay down their arms, raise their hands up and surrender. This
can be useful in times of an unprovoked aggression.
11.5
Fur mbah (Literally: remove
clouds)
It
consists of causing or ‘removing’ very thick clouds or fog that will reduce
visibility so say three (03) meters only thereby slowing down the movement of
the enemy or forcing him to a stop. In a case where the aggressors are
strangers to the area, they may give up their adventure completely for fear of
moving directly into the arms of the adversary. The aggressed uses this
opportunity to launch an offensive from a privileged position or escape to
safety.
There
are Mbum meps that are skilled in
this craft which is a harmless method of stopping an enemy from continuing with
his diabolic action.
11.6 Nga Nkup. (Bone healers, Singular = nwe nkup)
This
is the art of healing fractured bones. Only few meps are skilled in this art which is beyond the ken of western or
conventional medicine. Mbum meps that
practice this craft can, in a period of less than one year heal an accident
victim whose two legs have been crushed for him/her to get up, walk and play
football. This is useful in all circumstances including wartime victims.
11.7
Ti nli (Literally: cut the
shadow; Figuratively: to disappear).
This
is the art of disappearing physically when need arises especially when faced
with some danger. In pre-colonial times it was used in hunting wild animals or
at the warfront but today it is hardly used except by some miscreants in
committing crimes like evading checks or controls.
It
can conveniently be used in case of danger especially aggression.
12.0 Witchcraft, other evils and Nwarong in perspective. Nwarong is
a faceless, powerful, impartial spirit that is no respecter of persons. In
three of the examples above, its heavy sanctions fall on princesses-direct
relations to the Fon of the village who is powerless to save them. In one of
the examples, a young man is in the Nwarong
escort of his mother but cannot plead for her to be forgiven or given a
lesser punishment. All these point to the power of Nwarong and other in
Mbum/Tikari institutions of old. Surprisingly, despite that these institutions
are facing a threat of extinction.
We
cannot be sure of a time when all evil and witchcraft will be over in the society
for Nwarong and its ancillary organs
to become redundant. They have been regulating our society fairly well for a long
time. It will be utterly unwise for us to entrust our protection and safety
entirely to the state which at times even becomes the aggressor. Again, present
global insecurity implores us to jealously guard our rich cultural and
traditional institutions of old which can be useful for our protection.
-What
alternative do Wimbum have for the institutions they inherited from their
ancestors if they want to throw them off?
-What
will happen if this generation gets rid of these institutions and future generations
come to find out that it was/is useful after all but without them having the
ability to resurrect them?
-What
is intrinsically bad in Wimbum Traditional Religion and its institutions?
-Are
other Cameroonian tribes condemning or purposefully destroying their own
cultural and traditional institutions that are not detrimental to their
society?
Conclusion: The government of Cameroon is a great promoter of
culture that is why a Ministry of Culture was created. Cameroonian Fons and
chiefs are considered and called auxiliaries of the administration and tasked
to liaise with agents of the Ministry of Territorial Administration. Wimbum
have to do everything to ensure that our inherited cultural and traditional
institutions subsist. Mbum Fons as guarantors and custodians of our
institutions must wake up from their seeming long slumber and nonchalance and
sit up by thwarting systematic and purposeful intrusion into our institutions
by imported religions that if care is not taken may eventually lead to the extinction
of these our institutions. God forbid! Such a situation will be suicidal for
Wimbum…
//End//
Tanwarong
John Budze
Concerned
nwe Mbum.
February
2015.
