Ayaah in the Nso’ Traditional State

The people of Nso in Bui Division of Cameroon accord much respect to the women. Despite the enormous respect that is accorded to the Nso’ woman, the Nso’ state is a male dominated society. Historically it is well established that a woman named Ngonnso’ founded the Fondom of Nso’. Consequently, one will expect the Nso’ Fondom to have great similarities with Great Britain, but that is not the case. The organigram of the Fondom of Nso’ is different from the other Fondoms of the Kingdom of Nso’. The classification of titleship of the Fondom of Nso’ is highly categorized, thus making it a unique Fondom for Ethnographic research study. In this essay I will examine the classification of the aYaah titleship of the Fondom of Nso of Ntoh Nso’.

Yaah Ngonnso’

Yaah Ngonnso’ was the Founder of the Fondom of Nso’. Some writers have speculated that Ngonnso’ founded the Fondom in 1394 but this is an imaginary date. Yaah Ngonnso’ was not married but had a son Njah and some writers have called him Leh. Her son Njah later became the first Fon of the Nso’ Fondom. Yaah Ngonnso’ was an intelligent princess and was able to employ her wisdom and intellect to enter a treaty with the Mntar Nso’ or the Visale people. Using her intellect and wisdom, she was able to navigate the terms of the treaty and maintained the dominant role in the oral treaty. Thus, Yaah Ngonnso’ was regarded as the only female in Nso’ who had powers more than the Fon of Nso’. Thus Yaah Ngonnso’ carried the highest title in Nso’ and no other female in Nso will ever be powerful or accorded the powers of Yaah Ngonnso’.

Yaah Yeefon

The second highest female titleholder of Nso’ after Yaah Ngonnso’ is the biological mother of the Fon, Yeefon. If the Fon is enthroned and his mother is still alive, she will be given the title of Yaah Yeefon. Yaah Yeefon commands most of the affairs of the Fondom and her son takes most directives of leadership from her. A Yaah Yeefon is classified as the fourth most important person in the Nso State. Only a few Fons of Nso’ have been enthroned when their mothers are alive.

A Yaah Yeefon wears a chest beads called kwang (waff).  The Fon wears two of these waffsi aFon in a crossed fashioned manner. Being a Queen Mother Yeefon enjoys a singular pleasure of sitting on a kava (King Stool). A Yeefon and a Shungai or Fengai are accorded all honors of a Fon except the clapping of hands and the interpretation of their speech by a Taantoh or a Nfoome (2).

Yaah Yeefon Lirfee from Nkim Kitukelah Dzeng was the first Wiyntoh whose son was enthroned while she was still alive and whose sons were made Fons of Nso’. She was the mother of Fon Sehm II (1875-1907) and Fon Ngah Bifon I (1910-1947). Fon Sehm II was the father of Fon Sehm III (Mbinkar Mbinglo) 1947- 1972 – the father of the present Fon of Nso’. Fon Ngah Bifon I was the father of Fon Ngah Bifon II (Fon Dini1972 – 1983) and Fon Ngah Bifon III (Fon Fanka 1983- 1993). Consequently, Shufai Nkim Kitukelah Dzeng is accorded enormous powers and enjoys very high privileges in the Nso’ state. Shufai Kitukelah is the only Shufai who can act as a check to the abuse of the throne by the Fon of Nso. The Nkim Kitukelah Dzeng compound is the only Shufai compound with the authority to have a masquerade similar to Yeenwerong – Mabuh wo Nkim kitukelah Dzeng. Furthermore, Shufai Nkim Kitukelah Dzeng is one of the Shufai compounds in the Nso state with a Kava throne in their compound.

The second recent Yaah Yeefon whose son was enthroned when she was still alive was Yeefon Layir from Sangfir Mbam. She was the mother of Fon Sehm Mbinglo 1(1993-present). She died on March 28, 2006 at the St Elizabeth Catholic hospital Shisong and was the second female to be buried inside the Nso’ palace, after Yeefon Lirfee. Yaah Yeefon was brought to live in the Nso’ palace when she was between eight and nine years as a wintoh. Yaah Yeefon had two children, the present Fon of Nso’ and a deceased elder sister. Prior to becoming Yaah Yeefon she was Yaah Yeelah and prior to becoming Yaah Yeelah she was Yaah Yeesum. Typically, the people of Ntoh Nso’ do not bury their Prince, princesses and Vikiyntoh in the Nso’ palace.  They are buried in the Faanjang compound. The funeral celebrations of aYaah Yeefon are like those of a Fon. The successor of a Yaah Yeefon is a Yaah Shungai or Yaah Fengai.

Yaah Shungai or Fengai

The aShungai are one of the highest female tittles of Nso’. They are the fourth on the administrative classification, after the Fon of Nso’, Shufai Ndzendzev and Shufai Tankum. Yeefon is in the fourth position. The aShungai take part in council deliberations and the judicial affairs of the palace. They have a sitting position reserved for them at Takibu when they go there but do not participate in deliberations. The classification is not the original Kov vifem classification. The classification of Kov Vifem was the Fon of Nso’, shufai Ndzenzev, (from Tang clan in Nsungli), Shufai Tankum (from Mbaw) and Shufai Lun (from kilun) respectively. (5), the position of Shufai Lun has been relegated to a nonspecific position.

The aShungai or the aFengai are responsible for initiating the mourning and celebrations of the life of aFon, Wantoh, and Vikiyntoh in the Ngai Nso’. The Ngai Nso’ is a large building in the Nso’ palace that serves as a common hall and family center. The selection of a Princess as Shungai is based on her character and personality. The aShungai have a choice of choosing their husbands and are free to live their husband at will if they so desire. (6) The palace does not collect any bride price or dowry. The Shungai carry out administrative functions in the palace, direct the functions in palace, and directed by the Fon. If the Fon of Nso’ disappears the Shungai who has the kava will occupy the throne before a new Fon is selected and enthroned into office. The aShungai are not given into marriage like other Princesses but have the authority to choose their husbands. If a Shungai is married to a compound, she is a Shungai of that compound. However, if she is single she is called Shungai wo Ntoh. The aYaah Yeefon and the aShungai are the Queen mothers of the Nso’ state.

Currently there are three aShungai in Nso’. The oldest Yaah Fengai is the Shungai of Kuilah kikiakelaki. The shungai of Kuilah is the successor of Shungai Ngah Bifon I (1910-1947) and second is Yaah Shungai Dini (of Fon Ngah Bifon II 1972 – 1983). The third Yaah Shungai is wo Kun. The Shungai wo Kun is the Shungai who succeeded the mother or Yaah Yeefon Sehm Mbinglo I in 2006. Yaah Shungai Dini was not a successor of the mother of Fon Dini because Fon Dini was enthroned when his mother had died. Thus, she was crowned as the successor of the mother of Fon Ngah Bifon 11 (Dini 1972- 1983). The Successor of the first generation Shungai is still a shungai and this may go on to the third generation. The successor of the third generation Shungai is a Yaah. Sometimes when a Shungai dies, a successor may not be enthroned and that will be the end of the lineage succession. The late Yaah of Bari Jakiri was the successor of Yaah wo Nso Lah and Yaah wo Bari had no successor. Fon Ngah Bifon was the only Fon with only two biological children and Shungai Dini was her only daughter. Because of daughter fatherly love she was honored with Tan Nwerong, Tan Ngiri and Tan Mfuh. Currently Shungai Dini is the highest female decorated titleholder in Nso who sits on a carved stool also Known as Kava.  The Shungai wears one Kwang (waff) during palace ceremonies to differentiate themselves from the other aYaah of the Palace.

Historically Yaah shungai wo Faah was one of the highest honored Yaah of Nso’ and the only Yaah with two chest beads (necklaces) called aKwang. She was known as yaah aKwang abaa. She was the daughter of Fon Sehm 11 (Fon Sehmbum) and Yeefon Lirfee. When Yaah Yeefon Lirfee died shortly after the German invasion of Nso’ she was crowned as mother’s successor. Her childhood name was Kidzeru. Yaah wo Faah was shungai during the reigns of five aFons: Sehmbum, Mapri, Momfoi, Sehm Ataar, and Dini. When her brother Fon Momfoi succeeded Fon Mapri, he maintained Yaah wo Faah as his Fengai. Thus Yaah wo Faah was the first Yaah Shungai who serve aFon in two capacity. When Yaah wo Faah died in 1976, the Fon Ngah Bifon and Nwerong ordered men and women of Nso to mourn her as a Fon. This entailed that all men except the Fon, Shufai Ndzendzev and Shufai Tankum were to be bear headed during the mourning period.

Thus, if a Fon is enthroned and his mother is still alive, the mother of the Fon who more often than not is from the Mntar lineage is awarded the title of Yaah Yeefon. If the Fon is enthroned when his biological mother has died, then that Fon will choose his close female relative as his Shungai. When a Yaah Yeefon or a Shungai dies, she is buried in her natal compound. After the burial some soil is taken from the grave and buried as the “saiy se aYeefon” in a token burial in the palace. Stones are then lined around the token grave and the site honored as a real grave in the palace.

Yaah Yeewong

The third class of the aYaah of Ntoh Nso is the aYaah Yeewong. Currently, there are three aYaah Yeewong of Nto’ Nso. We have Yaah Yeewong wo Kim of Fon Ngah Bifon II (Fon Dini), Yaah Yeewong wo Njem Njafnyuy of Fon Mbinkar Mbinglo (Fon Sehm Atar), and Yeewong wo Ntoh of Fon Sehm Mbinglo I.  Like the aShungai, if a Yaah Yeewong is married to a compound, she will be called the Yeewong of that compound, and if she is single, she is Yeewong wo Ntoh, and typically the Yeewong are not given in marriage, but have the rights to choose their husbands. The Yeewong are free to leave their husbands if they so desire.

The aYaah Yeewong are the State deputy high Princesses and do not wear Kwang Nso’ as aYaah Yeefon or Yaah Shungai. Some writers have called aYaah Yeewong as the Queen mothers, but the appellation is incorrect. Similarly, the aTaawong are the deputy high Princes. The aYeewong and the aTawong carry out the sacrificial functions of the Nso’ state and thus must reside in the Nso’ land. They play a great role in the burial of the deceased Fon and in the enthronement of the new Fon. When a new Fon is enthroned, he will choose his own Yeewong and Taawong. The selection of a princess as Yeewong, is made based on character and personality. The old Yeewong and Taawong will direct the new Yeewong and Taawong on how to carry out the sacrificial functions of the state. Yaah wo Kai Jakiri is the successor of Yewong of Nturkui and Yaah Wo Abakwa Jakiri is the successor of Yeewong wo Kih Kiyan (4).

aYaah ve Ntoh

There are two aYaah Vikiyntoh Fon or aYaah ve Ntoh. The first is Yaah Nkognin or is commonly called Yaah Mama. Yaah Nkognin or Mama is the leading Queen of the palace. The Yaah Nkognin is chosen by the Fon and installed by the ataantoh (3). The Ayaah ve ntoh serves as liaison persons between Vikiyntoh and the Fon and the outside world and the Fon and the aYeesum. Her house is the official resting place for any aYaah who visits the palace.  Yah Nkognin and Yaah Yeelah arrange and supervise the preparation of the sacrificial fufu and soup by the vikiyntoh. The Yaah Yelah is the most senior wiynto in the palace and she is the mother of the compound. She is responsible for keeping peace between all the numerous vikiyntoh. She is the go – to person for advice in the palace. These aYaah must show great respect to the Shungai and the aYaah Yewong. The selection of the aYaah Yeelah is based on character and personality. The Yaah Nkognin and the Yaah Yeelah must be pure Nso’ in parentage. (3) These aYaah are called Kfem se Fon. Also, we have Yaah Yeesum who is responsible for the Fon’s farming land.

Yaah Njilah

This category or class of aYaah are the successors of aYaah shungai, the aYaah Yeewong and aYaah Mbu’mi. The successor of Yaah shungai is not awarded the same respect as Yaah Shungai. She is not allowed to wear the Kwang Nso’ and does not take part in palace deliberations. The successor of Yaah Yeewong is not accorded the same respect as Yaah Yeewong, and she does not participate in the sacrifices of the land. The successor of Yaah Mbu’mi may be allowed to ues the mbu’mi that was awardwd to her predecessor. The Mbu’mi may include Kibam ke ngiri and /or kilaalang. In most cases when a Yaah Njilah dies, a successor is not installed and that will be the end of the lineage succession. As mentioned above when Yaah wo Bari Jakiri who was the successor of Yaah Shungai wo Nso’ Lah died, her successor was not installed and that was the end of the lineage succession.

Yaah Mbu’mi

These are honorary aYaah. An honorary Yaah is an individual who has gained her titleship through acknowledgement. These aYaah Mbu’mi carry several different appellations. Some of them are called aYaah shiv. These aYaah shiv are honored based on the traditional medicines. Thus if a Yaah lives in Ghana street Bamenda the Yaah will be called Yaah wo Ghana street Bamenda. If the Yaah lives in Germany, she will be called Yaah wo Germany. Generally, the Fon may not honor someone as a Yaah Yeefon, Yaah Shungai, Yaah Fengai or Yaah Yewong. The aYaah Yeefon, Shungai, and Yeewong are not of the honorary class. The value and honor that was accorded to these ordinary aYaah have greatly faded because the Fons have awarded so many of these honorary titles. When a Yaah Mbu’mi dies, a replacement may be chosen depending on the influence of the family. 

Unlike other class of the aYaah, the honorary aYaah May or may not be rubbed with cam wood. The fons have honored some of the aYaah when they are out of the Nso’ state. However this aYaah must perform the Kitaayih (salute her mother’s father) and Kibunfon (official greetings and thanking the Fon). The aYaah are the only female titleholders that must perform a kitaayih and kibunfon like the Fai and the Shufai. The aShey do not perform the Kibunfon, but if they wish to acknowledge the Fon for their honor, they will perform a Kishaati.

Most of the aYaah mbu’mi are wealthy females with lots of influence. Some of them have been pushing there ranks to be above those of a Shungai and a Yeewong. Some have gone as far as changing their appellations. The names of these aYaah are based on geographic locations where they reside. Some of this aYaah have changed their titles and now call themselves a Yaah Yeefon, and Yaah Yeewong with the aim of having the same respect as the aYaah Shungai and the aYaah Yeewong of Ntoh Nso’ Palace. The aYaah Mbu’mi are of the same class and deserves respect like other titleholders.

aYaah ve Fai

Some aShufai and the aFai have the right to choose their Yaah. However if the Fai or the Shufai is the first-generation honorary Fai or Shufai, he may not have the authority to choose a yaah of his compound. The aYaah ve Fai are typically called by the names of their big compounds. If the aYaah of the big compound dies, the Shufai or Fai of that compound chooses the replacement. A Fai or Shufai can choose a Yaah of his compound but do not have the right to go around honoring women with the titles of the aYaah.

Conclusion

The aim of the classification of the aYaah of Ntoh Nso’ is to preserve our culture and tradition. Many Wirfon have great quest and ambition for cultural change. The current crises within Nso’ state will change our culture and tradition. The titleship of aYaah is not limited to the Kingdom of Nso’. There are aYaah in all Fondoms of Nso’. Some Fondoms in the kingdom of Nso’ did not have a Yaah Yeewong but recently they have started calling their aYaah as a Yeewong. This is cultural amalgamation or metamorphosis. Our Fons are not free from disparagement when it comes to cultural amalgamations. Fons have the right to enact changes in our culture but Nwerong must approve the changes. Regardless of the rankings or echelon of the aYaah, they all deserve respect from everybody.

  

References

1.     Fai, E.K., An overview of the different traditional caps of the Nso State in Cameroon. Published in www.researchgate.net

2.     Fai, E, K., Fai, E.K., The classification of the Fai and Shufai Titleship of the Nso Fondom in Cameroon, in Liykiboomi 2017, BFU-USA: New Jersey. www.researchgate.net

3.     Mzeka, P.N., The core culture of Nso. 1980, Agawam, MA Co: Jerome Radin.

4.     Shemlon, S.S., Men of title, power, influence, and cult membership in the Paramount Kingdom of Nso'. 2011, Somerset, NJ: Smithsonian Institute EBook.

5.     Lafon, J., An introduction to Nso’ Culture. Vol. 1. 2011. 5. Mbaku, J.M., Culture and customs of Cameroon, ed. T. Falola. 1950, Westport, Connecticut: Greenwood Press.

 

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March 2020