The beauty of the Nso tradition is its diversity and complexity. The complexity has made it difficult (if not impossible) for any son or daughter of Nso (wirfon) to claim monopoly of knowledge of the Nso traditional practices and customs. In this paper, I will examine the shey titleship from the Nso Kingdom. It is erroneous to assume that aShey (plural-aShey) titleship is the ‘lowest titleship’ from the Nso. Some of the aShey are higher in rank than some aFai and/or aShufai from Nso (Shemlon, 2011). The lowest titleship from the Nso is an honorary shey title.
Most of the aShey titles are accorded to only sons of Nso. It is fairly recent since the aFon of Nso started honoring great daughters of Nso with the shey title. Most (if not all) of these female aShey are originally of the honorary title class (mbu'mi class).

Different writers have classified the ashey titleship from Nso into differently categories. Mzeka (1980) cordially and prudently categorized the aShey of the Nso ethnic group into five distinct echelons; starting with those of the highest echelon or class. All these different classes of the ashey command respect and deserve respect from all Wirfon.

The Classification of aShey Titleship

(a) The aShey of the Ngwerong and Ngiri internee class (aShey ve nshiylav se Ngwerong wuna Ngiri)
(b) The aShey of the Wonto' lineage class (aShey ve Wonto')
(c) The aShey of the sacrificial class (aShey ve Menkani)
(d) The aShey of the Ngwerong and Ngiri cult class (the aShey ve ngang se Ngwerong wuna ngang se Ngiri)
(e) The aShey of the honorary class (aShey ve mbu'mi)

The aShey of the Ngwerong and the Ngiri Iinternee Class
This class of aShey spend 7 years in the palace and are custodians of their respective secret societies-be it Ngwerong or Ngiri. Prior to 1972, this class of aShey used to spend 9 years in palace traditional schooling (Lafon, 2011; Shemlon, 2011).
The aShey of Ngwerong and Ngiri internees are called nshiylavsi (loosely translated as compound guards). Honestly, intelligence, and smartness were the key criteria in the selection process of this class of the aShey (Mzeka, 1980). During their traditional schooling in the palace (kiseer), they generally go out masked and are escorted by the Ngwerong or Ngiri recruits. The Shey kiseer of the Ngwerong wears ndzei njav with cowries attached to it while that of the Ngiri sanctum wear only plain ndzei njav. In addition, the head mask (kikong) of Shey Ngwerong is designed differently from that of Shey Ngiri.

Nowadays, most of these aShey are allowed and encouraged to acquire formal education. Similar to Shey shinkan, a graduated Shey kiseer can perform sacrifices in the palace. Graduated Shey kiseer (both Ngiri and Ngwerong) are in charge of the sacrifice of appeasement between the diseased (kidiv). In addition, they assist in performing Palace grounds sacrifices with Fai Taawong, aFai won Jemer, Senior Atar To', and senior Vibai (Mzeka, 1980; Shemlon, 2011). Thus, this class of the aShey are considered higher in rank than some aFai and aShufai from the Nso (Shemlon, 2011).

Most of these aShey are leaders of the Ngwerong and Ngiri cult societies. When a Shey nshiylav Ngwerong or Ngiri dies, the respective occult society will visit his compound to perform sacrifices and celebrate the gift of his life. If there is a successor of Shey Ngwerong of Shey Ngiri, he will succeed the diseased Shey, but must complete all the palace procedures and ceremonies. Their successors could be elevated to a Faiship and eventually to a Shufaiship.

The aShey of the Wonto' Lineage Class

This class of the aShey comprises of the elderly prince who generally heads a large family. However, heading a large family is a not prerequisite for a shey wanto' titleship. Some Ashey wanto' like Shey Reevey were teenagers. In general, this class of the aShey was reserved for a prince (wanto') who had a nucleated family and of the wonto' lineage (kfee wanto'). Generally, a Shey of this class acquired his shey titleship by the right of being born into the wonto' class and by the right of headship and leadership of a large family (Mzeka, 1980). The honor of foundation of a new wanto lineage is often referred to as mengkfem (Mzeka, 1980). Most of these aShey of the wanto' lineage are also aShey of the Ngiri cults (ngang se Ngiri).

If this class of the Shey lineage continues to grow (in terms of family size and wealth), the Fon could elevate his successor to the rank of a Fai or a Shufai. Most of these aShey perform significant roles in palace affairs. The elevation to Fai or Shufai titleship was specific: fifth generation for males and fourth generation for females (Shemlon, 2011).

The aShey of the Sacrificial Class.

As the name indicates, this class of the aShey perform important sacrifices on behalf of their family lineage. In general, this class of aShey exists in ‘big compounds’ (aShufai of the vibai class, aFai of the ataaNto class, and ataaNteh). Usually, they are referred to as Ngaiwir wo la' or Tata wo la' (elder of the compound). However, Ngaiwir wo la' or a Taa wo la' is not necessarily aShey shinkan. Thus, one could be a Ngaiwir or a Tata wo la' without a shey titleship (Mzeka, 1980).
Shey shinkan usually relieves a Fai or a Shufai from sacrificial functions like tangri, betrothal of daughters of the ‘big compound’, and petite judiciary affairs of the ‘big compound’. A Shey shinkan must report to a Fai or a Shufai any activities that he performs on behave of the family.

During the coronation of a Shey shinkan, the Shey is given a piece of dry ebony wood (shinkan- plural menkan). This shinkan is a symbol and a sign of authority to perform sacrifices on behave of the family (Mzeka, 1980). In addition, the shinkan represents a symbol of a lineage maturity and its ability to split as well as the ability to officiate in place of the ’big compound’-in some circumstances (Shemlon, 2011). Typically, the fourth successor of Shey shinkan could be raised to a Fai, thus starting a new sub lineage compound (la' kisheer). However, if the Shey shinkan's family grows significantly large, it can be made a la' kisheer without waiting for the ‘4th generation rule’.

Similar to a Shey kiseer, individuals cannot handshake with a Shey shinkan, and they are addressed in plural form. This class of the aShey is usually appointed by the Fon, in collaboration with the Fai or the Shufai of the big compound. Furthermore, a Fai kisheer in collaboration with the big compound Shufai and the Fon can appoint his Shey shinkan of his own compound.

The aShey of Ngwerong and Ngiri Cult Class

These are members of the Ngwerong or the Ngiri secret societies who have performed certain traditional requirements in their respective occult societies. In generally, this class of aShey is subdivided into the aShey of the higher echelon (ashey ve lav ye ku-un) and aShey of the lower echelon (ashey ve lav ye teri).
The ashey of the higher echelon class

The aShey of higher echelon comprise of members of the mother of Ngwerong (ngang se YeeNgwerong) and members of the mother of Ngiri (ngang se YeeNgiri). Membership into this class of the ashey has grown significantly. Membership of the ngang se Ngwerong or ngang se Ngiri is open to members of the Ngwerong or Ngiri societies who are wealthy and demonstrate great interest of becoming members of the occult groups (Mzeka, 1980). During the initiation process, new members are required to perform expensive palace ceremonies that could cost approximately 2 million CFA or more.

A new member who has stirred the pepper (tee shishur) of Ngwerong or Ngiri is led to his compound in a grandiose procession. Similar to a Shey kiseer, a Shey wo ngang is usually given a name of his compound. After his death, his son may be co-opted as a new member of the occult society. However, the son of the late Shey must perform all the ceremonial rights in the palace prior to being a full member of the occult group. The title of a Shey is reserved for full-members only ([ngangsi who have tee shishur of Ngwerong or Ngiri societies] Mzeka, 1980). The aShey who are ngang se Ngwerong can carry a Ngwerong bag, wear all designs of ngwerong caps, drink from a ngwerong cup, and officiate YeeNgwerong with a bamboo pole with black makings on the top portion pole. In addition, they can wear a spike of porcupine (ntum) and a wet leaf (mborr) under their Ngwerong cap when officiating in a YeeNgwerong procession. Similarly, the aShey who are ngang se Ngiri can carry a Ngiri bag, wear all designs of the Ngiri cap, drink from a Ngiri cup, and officiate YeeNgiri with a bamboo pole with ‘zigzag’ bamboo spikes attached to the top portion of the pole. They can wear a red feather (fen) under their cap, if they have a military award. However, they are not allowed to wear any leaf under their Ngiri cap (Mzeka, 1980; Shemlon, 2011). When a shey of this class dies, all his traditional regalia are withdrawn and taken to the palace (Mzeka, 1980). If there is a successor, he will be given these regalia upon completion of the initiation process of the occult society.

The aShey of the lower echelon class

This class of the aShey consists of members of Ngwerong and Ngiri societies who have performed certain traditional ceremonies. The aShey of the small houses (ve lav ye teri) of Ngwerong occult society include leaders of Kibaranko', Jwingwerong, Kingaysi, etc. The aShey of the small housse of Ngiri occult society include leaders of Moo, Nshiykiba', Momvem, Wanmambu', etc. However, according to Mzeka (1980), not all leaders of these small houses may have a shey titleship.

The aShey of the Honorary Class

It is a big pride to be honored with a traditional title from Nso. This class of aShey is of the ‘lowest titleship’ of Nso. These are individuals who have demonstrated some personal and outstanding achievements. Their achievements could be political, professional, social, or economic. Similar to other honorary title holders, their honor, privileges, and rights are limited on whom the title is conferred.

This class of the aShey can wear minor Ngwerong caps (kisaanshang), carry a Ngwerong bag, and drink from the Ngwerong cup after fulfilling certain obligations (Mzeka, 1980). These aShey may also be given ndzei njav 'and/or kiburuh ke mbaakuv. They are generally required to present their mbu'mi to their maternal grandfather (who is usually a Fai or a Shufai) before they can display their mbu'mi in public. In generally, title holders from Nso are required and expected to perform a kibunfon (a ceremony of appreciating the Fon for their gift and greeting the Fon) and a kitaryi' (a ceremony or presenting their gift to their maternal grandfather). Most of these aShey of the mbu'mi class can upgrade their echelon to members of the YeeNgwerong occult society or the YeeNgiri occult society.

Conclusion

The aim of examining the different classes of the ashey titleship of the Nso is not to springboard a debate about who is right and who is wrong in the aShey taxonomy or classification. This classification should serve as a platform for educating us about our rich cultural heritage. Unless we prudently document our customs and traditional values, the Nso tradition will undergo metamorphosis and our children and grandchildren will be deprived of the genesis of our rich cultural heritage.

Furthermore, there is a group of some ashey (often referred to as Shey la tan); which I have intentionally avoided to discuss in this paper because of its controversy. In addition, some of the aShey are now called aShuushey. There is no title in Nso called Shuushey. This is a fabricated title. The origin of the word Shuushey in Nso was started by the late Shey Iaac Lukong. During the Mborr dispute between Ngwerong and Ngiri Nso, Ngwerong claimed that Shey Isaac Lukong was using the influence of his finances to promote the dispute. Shey Lukong decided to be calling himself Shuushey-meaning a Shey that seeks problems (Shuu).

Recently, there have been several controversies about aShey mbu'mi. Most of these aShey Mbu’mi have been changing their classes and wearing caps that they were not awarded to them. The aim of this essay is not to discuss controversies, but to examine our rich cultural heritage. Documenting the Nso oral literacy will ensure that our rich tradition is preserved from generation to generation. We as custodians of the Nso tradition must refrain from misleading our Fons in the indiscriminate distribution of titles.

 

 

References

Lafon, J. (2011). An introduction to Nso’ Culture (Vol. 1).
Mzeka, P. N. (1980). The core culture of Nso. Agawam, MA Co: Jerome Radin.
Shemlon, S. S. (2011). Men of title, power, influence, and cult membership in the Paramount Kingdom of Nso'. Somerset, NJ: Smithsonian Institute EBook.

 

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October 2019