Mola Mbua Ndoko: Wisdom and Ways of the Bakweri People

334. Mokpwe Tradition. Foods that Mokpwe women are not expected to eat.

334. Mokpwe Tradition. Foods that Mokpwe women are not expected to eat.

Source: Oral narrations.

Mokpwe Women are not expected to eat:

(i). Pork (nyama ngowa) As recent as seventy five years Mokpwe women did not eat port. I remembervery well, my grandmother did not eat nyama ngowa.

(ii). Gizzard. (mbgwa-kpwa)

(iii) Birds expect the domestic chicken (wuva), the wild chicken (kpwae) and the duck.

(iv). The “towel-like” meat at the back of a porcupine. (ewkuka ngomba). Ngomba = porcupine.

(v). Njuwe, a wild animal about the size ofa very big dog. The meat has a nicetaste but Njuwe smells like a malegoat.

Oma nanu.

Imba Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

333. Mokpwe folklore: Nambese the corrupt Judge.

333. Mokpwe folklore: Nambese the corrupt Judge.

Source: Oral narrations of Mokpwe folklore: Talesad Fables of the Animal Kingdom.

Lexicon:

Wolinyama = The Animal Kingdom.

Nambese is asmall size bird, about the size of a palm bird (Ngaka). He is clever and was flamboyant and versed with theculture, traditions and customs of Wolinyama.

It was no surprise therefore when he wasanointed a judge in the WolinyamaCourt of Appeal. He made very impressivecontributions in the administration justice, and was well respected by hiscolleagues and the public.

A year after his service in the Court gossips started tospread that he received bribes from litigants and that he himself gave outextravagant bribes to cover up his wrong doings.

He was not questioned because of want ofproof. Eighteen months later he was caughtreceiving a substantial bribe. Theincident caused embarrassment to Judges of the Court and further more pub theintegrity of the Judiciary in doubt. He gaveout big bribes to witnesses so that his crime could not come to light but remarkablywitnesses failed to support him.

He was tried in Court and found guilty.. Consequently the Court gave him anextraordinary sentence: “To standpermanently on top of the gate into the village. Any time that he was not found at the gate hewould be arrested and hung by the neck until he died”

That is why Nambese isseen s standing solemnly on top of gates into villages. Where the gate into the village has beenbroken down Nambese hops solemnlyalong the village fence.

Oma nanu.

Imba Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

332. Mokpwe End of the Year Cultural and TraditionalFestivals.

332. Mokpwe End of the Year Cultural and TraditionalFestivals.

Source: Oral narrations.

Ngando = a socialpublic celebration; a festival/

e-Ngando =Christmas.

efonda Ngando = the Christmas season.

Muuli –a hurricane.

Muyuli mendene = The Bakweri name for the monthof November, the month of severe hurricanes

Muyuli me Sali = The Bakweri name for the month of December, the month of mildhurricanes.

e-Ngando ya lisuku la Mwa. = the end of the year festival

e-Ngando ya ve-woteli ve Mwa Mofenya =the feast at the commencement ofa New Year.

Many years ago before the advent of the Whiteman, e-Mokpwe marked the end of a year andthe start of a New Year with Thanks Giving celebrations. It was a time for families to eat together Nguma Ngowa (young pigs), domesticchickens,, mefasu (big dry fish), ekpwa-koko and ngonya mosaka.

Dates for each feast were arranged every year at theprincipal markets of Muea, Misellele,Ewonji, Tiko, Gbwinga, Vatoke. End of year feast (e-Ngando ya lisuku la Mwa) was celebrated in themonth of December (Muyuli Sali) after the disappearance of thelunar month of November (Muyuli me Ndene). Then the start of a New Year feast was held soon after theappearance of the lunar month of January (Mbanje)

On the day of a feast youths of about 5-15 years in severalfamilies cooked their food under shelters in the open air within theircompounds. Boys erected the shelters and supplied wood and water while girlsprepared the food. The roofs of theshelters were covered with palm leaves.

Adults carried out their cooking at their homes.

In the afternoonElongi marched round the village singing:

“Eat and drink, but do not forget our Lord, the Creator” (“elee, e-nyo ee, esi keka lifonga Tata Iwonde”)

“A New Year withnew fashions” (“Mwa nofenya na veya fenya ee, Mwa mofenya)”. Yoo, veeva, yoo veeya, yoo veeva; meendidi o-see, meendidi o-see”)

Today the MokpweCultural and Traditional feasts of the End of the Year and the start of a New Yearare merged with Christmas and New Year seasons celebrations.

Oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

331. Mokpwe Women Cultural Dress.

331. Mokpwe Women Cultural Dress.

Lexiconj: Kaava = a loose dress, length, from neck toheels.

Kaava is used at cultural and social ceremonies - wrestlingmatches, Maale ceremonies, weddings. Kaava is sensitive to movements of the body and emotions. Kaava swings along with the ladies when an Elongi is marching.

“Who arethese singers ? We are the ladies of Soffa Mokongo mo kongami. We are singing in praise of the Lord”.

“Yoo, veeva,

yoo veeva,

yooyo, veeeva veyau !

va nje vemba nanu ? Valan va Soffa Mokongo mo kongami. Je mba leka Tate.”

Yooyo veeva,

yooyo veeva

yooyo veeva…………

-----------------------------------

“A New Yearwith new resolutions”

“Yoo veeva, yoo veeva, yoo veva veyua

“Mwa mofenya na veeya vefenya eee, Mwa mofenya,

Mofefe mono. Mwa mofenyca na veeya vefenya eee ! mwa mofenya

Yoo, yoo, yoo”………..

The lengthof a Kaava is controlled when a headwear or a shawlis wrapped round the stomach. Kaava with black colour are frequently used at funerals and at solemnceremonies.

There isalso a businesslike Kaava, length,from neck to halfway between the knees and the ankles. It is known as “esunga kaava”, that is ashort kaava.

Oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

301. The Big Fight, Njoh versus Njoke. (e-njuma yamba Njoh a Nyame wona Njoka Nyame)

301. The Big Fight, Njoh versus Njoke. (e-njuma yamba Njoh a Nyame wona Njoka Nyame)

Mokpwe Folklore. Tales and Fables of the Animal Kingdom.

Source: Oral narrations.

Lexicon:

Njoh =a leopard. Njoku/Njoke = an elephant.

Mooso Nyame = apython. Wolinyama = “citizens” of the Anil Kingdom.

Yasi nanu. Njoh a Nyame was anxious toeat Njoku meat also. In that connection after Njoh had fasted for three days he suddenly violently attacked Njoke when Njoke was grazing in the forest on the hill between Livanda (Mile 14) and Motengene. He punched Njoke on the ribs. No impact. Then he tried to bite one of the legs of Njoke. No impact again. Njoh’s claws and teeth could not penetrate into the thick skin of Njoku.

Njoku was enraged. Then he struck one of his tusks on Njoh’s mouth and front legs. Njoh’s lower jaw and front legs were fractured. Njoh fell on the groundbleeding. Then Njoku held Njoh’s tailfirmly and twisted it until he caused a dislocation at a joint. Njoh’s fighting strength was now devastated. Atthat point Njoke resting on a logand looking at Njoh seriously said:

“Njoh ! Don’t die. I want you to bealive so that you will appreciate and continue to appreciate my fighting power. Should you again venture toassault me, I will of course destroy you completely”.

Wolinyam were pleased again that Njoh had once again suffered anotherserious defeat. Njoh suffered his first defeat in the hands of Mooso Nyame. Njoh had caused sadness andsuffering to several families in the Animal Kingdom. He killed many citizens for fun and left theirremains lying on the ground without burying them.

He devoured several citizens, and then forcefullytook possession of their properties. What he was not Njoh being an unreasonable creature all the time should, even in hisincapacitated condition, devour them. Popular public opinion was that Njohdeserved death and should therefore be left without treatment.

However, after several entreats by members ofNjoh’s family, Doctor Mosongo Inoni started to treat Njoh on the condition that he wouldfirst send Njoh to sleep beforecommencement of every treatment. Njoh wascured after three months but was no longer as active as he used to be.

Oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

300. Mokpwe names of days of the week.

300. Mokpwe names of days of the week.

Source: Oral narrations.

There are Mokpwe names for, Tuesday, Wednesday,Thursday and Friday.

Lexicon:

Liwo = a market at a beach or in a seaside village, eg. Liwo la Tiko, Liwo la Mesellele, Liwo la Teni (that is Liyengu MbokeMarket, (New Town Victoria), Liwo la Vatoke.

Eluwa = a market in the hinterland,eg. Eluwa Muea, Eluwa Soffo, Eluwa Buea.

Mwa = a hoe; plural Meeya.

Names of Days of the Week.

Tuesday = Liwo londo. Literally, the market is moving southwards/downwards. The formal Tiko Market Day is Wednesday. Many, many years ago Bakweri womencarrying baskets of coco yams on their backs or on their heads trekked down to Tiko on Tuesdays to exchange their cocoyams for fish on Wednesdays. The trek southwards to Tiko was named Liwondo Londo.

Wednesday.= Liwo la Gbwa. Literally, themarket is moving northwards/upwards. OnWednesdays the Bakweri women trekkednorthwards from Tko to theirrespective villages. The trek northwardswas named Liwo la Gbwa

Thursday = Eluwa Muea. Literally, the market in which “meeya” (hoes) are sold. Muea Market Day subsequently becameknown as Eluwa Muea. Itwill be recalled that hundreds ofyears ago the village of Muea wasrenowned for the manufacture and sale of hoes and farm tools. The name Mueais derived from the word “meeya”.

Mesango = litigations. Fridayswere reserved for settling claims at Traditional Village Courts. Fridays then became known as “Mesango”.

Satirday = Sateli, derived from theEnglish word Saturday.

Sunday = Soondi, derived from the English word Sunday.

Monday = Monde, derivedfrom the English word Monday.

Oma nanu. Thomas Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

329. Ngowa aveli ndi Ngowa. (A swine is a swine).

329. Ngowa aveli ndi Ngowa. (A swine is a swine).

Tales andFables of the Animal Kingdom.

Source: Oral narrations.

Once upon atime Traditional Doctor Mosongi Inoni operateda clinic in a large cave on the bank of a stream, close to a deep pool below a waterfall. One day Ngowa with patches of mud on his body visited the clinic and askedthe Doctor to treat him for a pain on the hip and a wound on the leg. Afterstaff of the clinic had bathed Ngowa with warm water and medicinal leaves, Ndombo and Woongo, Ngowa sat close to a fire.

When water on his body had evaporated the Doctor massaged Ngowa’s hip and covered Ngowa’s would with medicine. Soon Ngowa went out of the cave and rolled over the spot on which he had been bathed. Covered again with patches of mud on his body Ngowa entered the cave again and againstarted to dig the floor and walls of the cave.

Surprised tosee Ngowa with mud again, Kava Nyame, a staff in the clinic asked: “is this not the Ngowa wehave just bathed and treated. Why has hesoiled himself again ?. Why has heallowed mud to cover the wound on his leg” ?.

The patients accused Ngowa ofweakening the walls of the cave. Then Ngowa responding without regret said bycreation he feels at home in wet and mud environment and that again by creationhe has to dig the floor at all times wherever he is. At that point Mwambala exclaimed: “sayii ! Ngowa aveli ndi Ngowa”, that is “a swine is a swine”.

“Ngowa aveli ndi Ngowa”

Literally: primitive, foolish, a reference to someone who has chronic habits of continuingto take distasteful actions.

oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

328. Mokpwe Pop Music.

328. Mokpwe Pop Music.

Source: Oral narrations and eye witness accounts.

There is asaying in Bakweri that there are insults in jokes (“liyeti,veyoli”). There are also insults insome Pop Songs as evidenced by accusations made in the following Songs. The first song, “Eliva Lyonge,” was composedby children/youths hundreds of years ago to provoke a child who fails to obtainthe required pass mark in a game. Theother three songs were composed during the years 1920-1950.

Eliva Lyonga. The song: “Eliva Lyonge is a beast. He keeps wretched clothes in his valise (tolo-ngi), Elive is a beast. Whenever his mother cooks, the food willnever boil, never boil. Elive is a beast”

(“Elive ee ! Eliva Lyonge, Nyama Wanga. Motiti mo wanda a mbgwa o-tolongi, Nyama Wanga, Nyama Wanga. Elive ee ! Eliva Lyonge, Nyama Wanga. Nyange a ife moleli mosa veeya, mosa veeya.. Elive ee ! Nyama Wanga”).

Nalionge. The song: “Since Nalionge killed Mbelle, the day of retribution is awaitingNalionge”. (“Nalionge mo amo-nwe Mbelle, mofe ao-weene”). It was alleged that Nalonge killed Mbelle through Nyongo mystic powers.

Litumbu le Ekese of Wokpaongo was an eminent Pastor of the Basel Mission(now Presbyterian Church of Cameroon). He was ordained in the village of Wonyavioin 1917. Thesong: “Litumbe has monopolized the Godof all people”. (“Loova langani, Litumbe a-li kangana/a li-nyakana”).

Namanga me Esembe of Buea.. Soonafter match officials declared Namange the winner of a wrestlingmatch in Buea, fans of his challenger composed the song: “Namanga has been assisted by a fetish heacquired from the Hausas.. Namanga is an idiot”.

(“Namenge ee ! au-wa ndi o-Vausa, Namange ee, Namenge a lemi. Namenge au-wa ndi o-Vausa, Namenge , Namenge a lemi”).

To avoidlegal confrontation when the names of the real persons accused are directlymentioned, some people resort to the use PopSongs as tools for indirectly assaulting enemies. That approach is known in Mokpwe language as “wemba-wemba”- not expressed butunderstood. “Wemba=wemba”.

Oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

329. The Strange Fight: Isoli and Njoke.

329. The Strange Fight: Isoli and Njoke.

Source: Oral narrations.

Mokpwe Tales and Fables of the AnimalKingdom

Lexicon: .Njoku/Njoke = an elephant.

Ngowa Wanga = a wild pig in the forest.

Wolinyama – The Animal Kingdom.

Isoli is one of the smallest specie ofsmall birds, about the size of half of an egg. It is covered with beautiful fanciful feathers. It has a long pointed sharp beak.

At the peakof entertainment at a festival that had been widely publicized, strange news spreadfast in the pitch that in a fight between NjokeandIsoli, Njoke bleeding from thenose was lying on the ground close to the sugar cane farm of Ngowa Wanga, on the east bank of NdongoStream, gasping.

The venue of thefestival was the village of Molyko. Viewingthe vast difference in the sizes of Njoke and Isoli, it was unimaginable that afight could take place between Njokuwith a giant size and Isoli with asize as small as half of an egg. Also,it was strange to learn that Njokuwith all his giant size and all his mighty power could suffer defeat in thehands of little Isoli whose size issmaller than one tooth of Njoku. Anxiousto verify the information crowds of Wolinyamashifted to the scene of the fight. Njoku was still lying on the groundbleeding from the nose.

The crowdwas watching then Isoli covered with blood emerged frominside Njoku’s nose and explainedthat Njoku had insulted him so hedecided to penetrate into Njoke’snose and wound the nose with his sharp beak and claws. He then warned that should Njoku insult him again he would enterinto Njoku’s head through the earand exit from the nose. Njoku did not respond.

oma nanu, imba Mbua Ndoko.

 

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.net

330. Mokpwe Cultural Beliefs: Moowo/Mojeka..

330. Mokpwe Cultural Beliefs: Moowo/Mojeka..

Source: Oral narrations.

Lexicon:

Moowo/Mojeka = a fetish that is expected to punishpersons carrying out unauthorized harvest in a farm.

Yasi nanu, During the period 1925-1945 an elderly man, Mola Mosongo Masua and his wife Iya Liwovi, lived in their farm that wassituated outside Wonduma VillageFence , on the Mountain (Fako) sideof the track that connects the villages of Wondumaand Wokpwae.

The farm was adjacentto Wonduma Village fence and closeto the fertile path of Iname dry Ravine floods. Crops in the farm –coco yams, plantains,potatoes, cassava, fruit-trees – all flourished very well.

It was widely believed that Mosongo had installed a fetish (moowo) in the farm that punished thieves instantly. Consequently, he farm was not frequentlyvisited by thieves.

It was generally discussed that a certain woman aftercarrying on her back a basket (moosai/esoko)full of coco yams that she unauthorized harvested in Mosongo’s farm could no longer trace the exit from the farm. She wandered in the farm and after beingfatigued by the weight of the coco yams and meandering for a long time in thefarm collapsed in the farm.

It was alsosaid that two men harvested two bunches of plantains in the farm and that aftercarrying the plantains on their heads they were unable to find the way out ofthe farm and were also not able to drop the bunches of plantains on theground. Both men collapsed in the farm.

Children in the villages of Wokpwe, Wokova wo Lelu, Mwangaiand Lysoka who used the Wokpwai-Wonduma track frequently to goto school at Great Soppo were r warned not to harvest any fruit in Mosongo’s farm, not even a coco yam leafor a plantain leaf for use as shelter against rain.

Oma nanu. Mbua Ndoko

Oma nanu. Mbua Ndoko.

Mola Mbua Ndoko
P.o Box 38 Buea, South West Province
Cameroon, West/Africa
Tel/Fax: 33-32-25-35
Mobile/Cell:79-73-47-14
Website: http://www.mbuandoko.com