AHON AND NJENGELLE:

THE ORIGIN OF AHON AND NJENGELLE: IN BAKOSSI

                                              BY

MAGISTRATE METIEGE DIVINE NJIKANG OF NGUSI VILLAGE

Ahon and Njengelle are two important traditional remnants of the Bakossi people and the Bakossi Land which should not be undermined and overlooked by today’s indigenes. The Ahon is said to be one of the strongest societies in the Muetug–clan in the Bakossi tribe, which originated from the Bafaw Land. It is believed that a man from Ndabekeng-Ngusi called Mbonewodibe went to the Bafaw Land and was attracted by the Ahon society. He persuaded the Bafaw people to sell over the sacred society to him. The Bafaw people demanded some items which they thought was impossible for him to fulfil, and one of which was a human skull. The rest of the demanded items included nine cows, nine goats, amongst other numerous items.

 Mbomewodibe was so interested in this occultic practices that, he bought slaves and cut-off their heads and dipped them in a stream along the reserved forest to enable them to decay and extract the human skulls in order to fulfil the needed requirements to purchase the Ahon. This stream became known as Ndip e lo mbad meaning, the stream of human heads. He eventually fulfilled all that the Bafaw people requested of him.

 The Ahon later spread to other clans of the Bakossi Land in the form of a trade. It involved human sacrifice, greed, witchcraft and power thrive. The Ahon society is arguably the most honourable and prestigious society to constitute membership in the Bakossi land. This mystical, yet enriching society, is noble amongst the EKALERH (Sacred society) in the Bakossi land.

Any person initiated into the Ahon society is referred to as Nhon and uses the designation of Nhon before his names as a title. However, a man of considerable wealth may also be addressed as Nhon but this does not make him a member of the Ahon society and, he is not privileged to clad himself in the Ahon regalia or permitted to encroach into the Ahon shrine (Mbourh).

The very first Ahon rank is called Osam; all new members are of this rank. The second is called EPIE and the third and final rank is called Sah Nhon. The Song Nhon has ascended to the apex of the Mahogany (EMAARH). In this unique class, the new entrant is introduced to the mystics of the inner core of Ahon. The associated rites are performed on a sacred stage in the shrine (MBUORH). All the mysterious practices of this celebrated cult occur at this level. Each village has just one or two individuals in this class. To move up the ranks, you must pay a charge accordingly and must not be of doubtful origin. The Ahon cult is not only sacrosanct but it is also covert in nature. As a result, the actions of the society are kept in the closet. In any case, an aspirant, who is equally well-to-do is considered a conspirator by the screening cabal and can hardly get initiated into the Ahon society.

Women are part of this imposing ambiance. Nhon who has no male offspring can pass on his regalia and all his accolades, as he approaches the end of his life to his female offspring provided the designee is past menopause. However, there are limitations in the participation of the female. Moreover, at any given time that a male offspring crops up in the family this membership of the female is terminated and transferred to him without contest.

All songs sang are poetic in nature given that every Nhon is a poet in our folklore. Besides, the songs produce the rhythm that enables everyone to enjoy themselves and, in the process, they attract aspirants. This dance is rare, and it is a vital element of the Ahon society. The dance is staged occasionally and does not last for long, so, whenever the opportunity to perform the dance arises, it is spiced with a very imposing melody.

The AHÔN outfit has a conspicuous configuration and it represents a distinct sign of class in the society. The attire consists of a red hat called OLAP (red wool cap), a black shirt, black loin called ODINE, black shoes and black stockings accentuated with a bag called NGWEM (traditional bag). There’s something special in the garments of a Song Ahon in that he will always have a red scarf knotted around his waist or neck and dropping from his shoulders towards his lower extremities.

The Bakossi people found in NGUSI are artistic in dancing, singing and handicraft. Among the very exciting styles of dances are: Ebenzu, Nkolenge, Ngomelong, Club dance, Asiko (with stilts), Mal that they learnt from Muasundem and the most popular Ngoneh.

Shrine: Njeb was a meeting place where the people met to discuss matters affecting their lives and take resolutions.

 

          NJENGELLE

 Njengelle, during the colonial times, was the place or shrine where conflicts were resolved situated at Ndabezeme now known as Ngusi. It was the highest court of appeal in the Bakossi Land. Condemned murderers, night pilots (wizards), and other criminals found guilty in this court were either executed by Muakum or escorted to the stream called Ndip eyork where they were killed. This traditional shrine influenced the creation of a Customary Court in Ngusi in Tombel Sub-division, though it was later transferred to Tombel. The Ngusi natives want their court back. So, it is the plea of the NGUSI people to the Cameroon government and particularly to the judiciary department, to transfer the historic customary court to its original seat, NGUSI. We are calling on all sons and daughters of Ngusi, who are familiar with the historic importance of this court in Ngusi and who are well-connected, to fight for the court’s restoration. The achieves are found in TOMBEL, KUMBA AND BUEA for verification.

Wrestling: Wrestling was the only sporting activity that existed in the Bakossi Land at the time and the strength of every family was measured during wresting tournament. Some families had to involve themselves into mystical activities in order to become victorious during these tournaments.

It was difficult for a youth to visit the neighbouring village without being attacked. Some families had to involve themselves in mystical activities in order to become victorious during these wrestling games. The arrival of the German Missionaries in Nyasoso in approximately 1894, and subsequently in the rest of Bakossi Land did not affect the socio-cultural lifestyle of the Muetug people but it however changed the structure of Ngusi village. Because the period was characterized by inter-tribal wars, many war captives were taken into slavery, thus ending the fear and terror factor in the area.

In fear of these ills, the missionaries advised the inhabitants to abandon the hills and other family camps to resettle where the present Ngusi village is situated today. The coming of the white man’s religion had altered the lifestyle of the people and the values that held the Ngusi people together had disintegrated.

The more the people abandoned their traditional commitments to God-fearing practices the more questions were raised. Questions like why should women not join men’s camp or do certain things that only men did were then raised by Christians. The greed of the Ahon and other masquerades were unmasked by the very people who built them. The centre could no longer hold. The collapse of the tradition and culture which held the people together was eminent and, was not only the order of the day in Ngusi but also Nyasoso and other Muetug villages. The irony is the hell created by the very tradition was the place where the Ahon and other evil ekalee were thrown. Echebebe adibeyok was the cry to the very people who built the fire. That explains why one cannot find older and wise men in Ngusi today. This is because they were offered as sacrifices to the ungodly society before the age of ten. The question is, should we go back to this era of malpractice? To say that the Muetug –man has thrown away his traditional practices is an over statement because they do practice all other traditional rites other than those thrown away by their forebears.

The missionaries did not limit themselves spreading the message of GOD, but they equally opened schools, built roads and promoted trade with the natives.