40. “Wheni Ekale emuka o-Wojuwa oma ema sambowa” !

Any Ekale that arrives in the area known as “Wojuwa” is doomed to failure and disgrace.

Wojuwa = Villages within Buea customary court area and parts of Muea customary court area.

Yasi nanu: It became a matter of concern that vekale that performed very well in other parts in the lands of the Bakweri failed to do so within the area known as Wojuwa. For instance, Vekale collapsed in the course of performance in Wojuwa villages. 

Furthermore, the sorcery of Ngala Ewolo that was renowned for identifying witches and members of Nyongo societies and for referring victims of evil witch craft to appropriate clinics suffered failure and disgrace in Wojuwa villages. And, for that reason Wojuwa was labeled as the area in Bakweri land where vekale are doomed to suffer failure as well as disgrace. Hence the idiom:

"wheni  Ekale  emuka  o-Wojuwa  oma  ema  sambowa” !
(Any Ekale that arrives in Bakweri land in the area known as Wojuwa is doomed to failure disgrace).

Alarmed by the frequent disgrace that vekale suffered in Wojuwa land elderly and eminent traditional doctors in Wojuwa wanted to know the cause of failures of vekale in Wojuwa area.

At that point high priests of vekale that had suffered failure explained that their vekale fail to perform well and collapse in public because many of their Wojuwa brother priests disrespect vekale values.

For instance priests desecrate vekale, loot profits repeatedly, fail to take good care of vekale and manipulate vekale laws to their advantage.

Mola Mbosi  one of the leading  Wojuwa Traditional Doctors rebuked the accused Wojuwa priests firstly for indiscipline and secondly for being responsible for Wojuwa area being labelled the area in the lands of the Bakweri where vekale are doomed to failure and disgrace.

“Wheni  Ekale  emuka  o-Wojuwa,  oma  ema  sambowa” is a literal reference to abuse, looting, desecration that any treasure suffers when it falls into the hands of foolish and irresponsible people or into the hands of persons who through ignorance have no respect for treasures.

Lexicon:

The word Mokpwe/e-Mokpwe/Bakweri is a general reference to the indigenous inhabitants of the area of land situated between the Atlantic Ocean and e-Fako (Mount Cameroon).

Bakweri land has two geographical zones, (i) a coastal plain and (ii) an area of hills on the slopes of  e-Fako. The coastal plain is inhabited by persons of the clans of: Vahwiya, Valongi, Mungo, Ewonji, Gbwenga, Bimbia, Ewota, and some Vakpwe/Womboko speaking people.

The zone of hills is inhabited by persons of Bakweri clan and consists of the village group areas of:
(a) Wojuwa = Buea customary court area and parts of Muea customary court area.
(b) Metowo = Part of Muea and Lysoka customary court area.
(c) Mbenga Mbowa = Wonjongo customary court area, including part of Vatoke customary court area.

Ekale; plural, vekale =
(i).  A general reference to something considered precious/sacred and which therefore deserves to be treated with enough respect.

(ii) A sect/society, for instance: Nyongo.

(iii) A person or a group of persons who cover their faces and bodies with leaves and dance to entertain crowds.

Nyongo = a secret society said to cause its members to be materially wealthy.

metowo = marches/swamps.

Oma Nanu

Imba

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa

Comments

[Leo Eko]

Mola Mbua Ndoko,

Thanks as always for the very informative Mokpe proverbs. It is a very “deep proverb.” Let me attempt to translate/paraphrase and expand on this one for the younger generations:

“Wheni Ekale emuka o-Wojuwa oma ema sambowa"

Translation/paraphrase (my spellings are a bit different from yours):

A masquerade/juju (ekale) which leaves its shrine behind and travels to Wojuwa (the public domain/place where everything is common knowledge and there are no secrets) and presumably takes off his mask, is a scandalized and disgraced masquerade (ema szambowa).

Ekale=masquerade/juju
Wojuwa=public place where everything is common knowledge and there are no secrets.

(Wojuwa can also mean the place where people know the real Mokpe language and culture)

szambowa= scandalized or disgraced (past perfect of the verb li szambole, to disgrace).

Oh szambo! (declarative statement meaning “you are a disgrace/scandalized”).

Moral/Lessons:
1. Those who are entrusted with confidential information should not disclose it to the general public.
2. Don’t wash your dirty linen in public.
3. Behave with decorum even when you are away from home.
4. Dress appropriately for the occasion (a masquerade in public place is unusual)

The Whakpe traditionally hate making public spectacles of themselves. They also hate people who are showy.

Mola, thanks for yet another nugget of wisdom.

Lyombe Eko

[Robert, E. Endeley]

Tata Leo,

With your rich, deep and incomparable knowledge of Mokpwe, I beg to differ with your interpretation of “Wheni Ekale emuka o-Wojuwa oma ema sambowa" I read your interpretation and found it a little misleading, or maybe it simply has a deeper meaning than I can comprehend.

I used to be an ardent listener of Tata Mbua Ndoko’s “meana me mokpwe” air time on Radio Buea in the early 90s.

I particularly remember the day he taught this proverb, and his interpretation which, I consider the only authentic one, differs significantly from yours.

This proverb is analogical to the biblical saying that “Do not give what is Holy to dogs”. Wojuwa, in the context of this proverb is like Mutengene back in the day; a place where everything good that got there was destined for doom, it became “Massanja”.

In the village of Mokunda, there are people who are known for their “no good”; jinxes. For example Mola Likaffi was known for his hot temper, and for sporadically brandishing his cutlass when ever there was a land dispute.

One day, the village of Mokunda decided to make contributions towards the Liwangamele water project, when news came to us that, it was mola Likaffi who was treasurer of this initiative….. the villagers immediately cried out “Wheni Ekale emuka o-Wojuwa oma ema sambowa".

They knew mola Likaffi was no respecter of men, and surely, the village may never see the proceeds of this initiative.

According to Tata Mbua’s interpretation, “Wheni Ekale emuka o-Wojuwa, oma ema sambowa” is a literal reference to abuse,looting, desecration that any treasure suffers when it falls into the hands of foolish and irresponsible people or into the hands of persons who through ignorance have no respect for treasures.

Oma nanu,

Eszuk’a Mbella

[Leo Eko]

Mola Eszuk’a Mbell,

N’eki szai! Thanks for your rejoinder. This discussion is healthy. That is how language and culture progress.

Actually, your interpretation and mine are not very far apart. It makes sense to conclude that putting the “Ekale” in the hands of a person who is not entitled to it can be a dangerous thing.

Having said that, I need to point out that my interpretation is more literal (I interprete Ekale, li szambowa, etc). Yours is figurative.

The point is that in the proverb, literally speaking, the ekale (Masquerade) was in a place it was not supposed to be (Wojuwa).

Our different mbowa ja Whakpe (villages) apply the proverb in different contexts so it is entirely reasonable to apply it to the context of the Liwangamele water project.

In short, to paraphrase Chinua Achebe, where one interpretation stands, another one can stand beside it.

Our people say “who’o whele teh mok’oh szeyawha” (If someone calls you “one” or “alone” do not answer).

You did the right thing to express your view. Our people also say, “Oka teh, oh szu t’ewana” (literally, if you are sick do not hide your mouth).

Have a productive day, Mola.

Lyombe l’Eko

[George Esunge Fominyen]

Molas
Né'komi..eh..

These are really beautiful insights to this proverb. My grandmother in wonyalyonga had once used it. We were having a family discussion on a personal matter. I got so upset I began speaking out so loudly that any passer-by could hear.

The woman skipped, threw her hands in the air and exclaimed: "ékale emu ko wojuwa ei sambolene!". I didn't quite get it and I continued ranting until she hushed me down.

In that context, I suppose she was regretting having started such a discussion with a youth who could not hold his temper and keep his mouth shut.

This is just to say, all the interpretations above boil down to the same thing. Do not hand over something precious and secret to a person who is foolish and prone to divulge private matters to the public.

Oma Nanu.