Thursday, July 25, 2013
Theme "THE POWER OF CULTURE TO CREATE A BETTER FUTURE" By Tamukong Roland Angong Subject; “ Traditional Dances”, “Cry Dies”, “Shrine Visitation”, the Mystery, Symbolism & Effervescence there enshrined for Collective Communal Peace through Adorations, ritual rites & Libation Pouring to Appease Ancestors in Cameroon, the Grass field Region to be Precise
Preface Culture and Tradition owes origin to the Biblical Mission and intension of God Making Eve from the Rib of Adam dating billions of decades ago. The history of creation brought about multiplication, procreation, growth movement, the change of behavioral pattern and attitude. These various characteristic features, in the history of Man’s advent, activities and the speedy growth of the world into a Global Planetary Village in a fast growing scientific World, plagued by natural and supernatural factors, has given each group of people, persons, a Village, a Division, a Region, Country and Continent something which is peculiar and particular about her, which distinguishes one from another, This is influenced by the immediate environment of the people, history and Religion. These aspects clearly define culture to be the way of life and operation of a particular people “Cultina”. Tradition are some enshrined values in a people that governs the routine lives in a particular setting (I am talking here of Traditional rites, dressing and certain act demonstrated or exhibited). Talking about how culture and Tradition of a people can influence Global and collective peace for a better future is an issue very paramount. With special attention, looking relatively and collectively into the ways of life stationed and fashioned by a people and a class of individuals which is very vast. Pushes us to narrow down this broad base subject to a specific case Study, that is the North West Region of Cameroon known as the grass fields harboring the Tikar ethnics group who has as major activities Farming, livestock breeding, death celebrations, “cry dies” and gun firing, Divination, incantations and the pouring of libations, rituals and sacrificial offerings to adorn the gods, adoration of shrines, sacred forest and the glorification of their Fons etc. It should be noted that these acts, activities and exercises are practiced and performed to enable the individual, the family or the community have a “quiet sleep” as it is always referred, which means exercises that vindicates one of maledictions and ill luck or showers one with abundant blessings, a village with great harvest or protection from the trespass of any evil force we are talking here most especially of the mysteries that surround cultural festivals, annual Traditional dances, the pouring of libations and ritual killings. In the North West Region it is a common established fact that children are born and grow to inherit predicaments, maledictions and curse or suffer from evil spells from parents and great grand parent’s acts belonging to a particular secret society or for not performing regularly some routine traditional rites in the assembly of notables or elders, for receiving an unlawful payments, defiling the gods or not adorning them etc. As such life span is not guaranteed in the hands of the “unknown circumstances”. One can only be freed of or vindicated off if and only if he or she performs or fulfill their traditional commitments and obligations in the village with the ancestors and the gods of the land. Life span then is guarantee and long life assured through meeting up with the needs of Cultural and traditional exigencies enhancing individual and communal peace for a collective life that assures and sustains global peace for a prosperous future. The tree of traditional, cultural collectivity and global peace in Africa as a whole and Cameroon in particular, holds that a man’s culture is his roots and his tradition is his identity. Meaning here that once a man’s roots are not deeply rooted in tradition, through routine ritual rite honoring, poring of libation, adorning of the gods and offering sacrifices, he has no base and will be of no worth to the society in terms of enhancing and sustaining collective actions oriented towards harnessing and promoting peace for a joyous end. Peace normally should start from individual actions, to family interaction, village communion, solidarity, social cohesion, understanding, unity and love. Culture and tradition once tampered with can cost society a lot. An aspect of it is “Annual Traditional Dances”, rituals and adoration of gods, in Awing for instance, a village in the North West Region of Cameroon, simply because the people ignored routine rites to appease the gods of Lake Awing, a gaseous disaster occurred that claimed a good number of lives approximately 1500. Today with, routine traditional ritual exercises, for the gods of that Lake, there are no more hazards and the village is living in absolute peace. In Big Babangki Kedjim Keku where the Fon was roasted alive by the people for defiling and out rightly abusing culture and tradition, a sacred ritual dance was conducted which assembled all sons and daughters of this village with the new Fon on the throne to cleanse, appease and bless her subjects off the “bad air” that surrounded the village atmosphere and maledictions following her subjects where ever they go after that murderous act for the collective welfare of the village. In Bafut village, the “Abenefor” just like in Babungo Village, Bambalang, Nso where you have the Ngonso Festival and Bambui where you have the “Mandele” Sacred dance, all are annually performed routine act or dances that follow a particular secret chronograph reflecting their respective cultures and collective ways of pacifying and adoring their gods. Once these exercises are conducted blessings over flow the community, her subjects receive salvations from the hands of their ancestors absolutely, hence a comfortable atmosphere for social welfare is enhanced and that black Pa in the village sleeps and gets up well. Most of these sacred dances came about in the early days introduced by founders of those Fondoms and Kingdoms who had to fight, conquer and defend ones ethnic or clan from evasion or aggression. As such the dances were like a thanks giving mass offered to the “fallen” in the exercise for keeping them alive and enabling them go through the hurdles of such an encounter. The exercise witnesses the roasting of fowls, the slaughtering of goats, cows and ships. End
Thursday, July 18, 2013
Ni John Fru Ndi's last son, Achu Benjamin has won council primaries in Bamenda II council. Achu Benjamin Fru Ndi who is also private secretary to the father won the council primaries in the Ntarinkon Council ward to contest in the upcoming municipal elections as councilor on SDF ticket. Allegations are rife at that Achu Benjamin Fru Ndi is likely the next mayor of Bamenda II. Achu Benjamin Fru Ndi who decided to step into the father's shoes by taking part in active politics has been described as being dynamic and level-headed as well. Mores so, it is worth mentioning that Benjamin has been very active in the SDF accompanying SDF chieftain in all his major political outings. During the 23rd Anniversary of the SDF last May 26, 2013, Benjamin led a powerful delegation of youth during a match-pass that attracted alot of admiration from the crowd. Analysts had since then predicted that Benjamin would run as Mayor of Bamenda II, yet the speculations have come to pass that he won the council primaries this week at the Nsa’mukong Hall with 61 votes away from his rivals with 47 and 41 respectively. During the May 26 celebration in Bamenda, he told Journalists that it is time for youths to take part in the democratic process of this country. This, he has not only been apt in preaching but has moved into the stage by winning the primaries. Benjamin who pundits have long predicted as Fru Ndi's political successor is likely to bring surprises in the upcoming elections. If vote as Mayor, he is likely to be the youngest mayor in the history of the SDF and Cameroon. Benjamin's action we gathered has inspired many youths nationwide who now want to enter into active politics. Accosting Benjamin at the end of the historic election exercise, he observed that he has no plans of becoming the Mayor of Bamenda II. But is rather interested in the development of Bamenda, that he wants to be at the centre of action to contribute his own quota to the development of his Municipality. According to him Councils are drifting more toward decentralization and autonomy. So it is imperative that these Council should be able to put projects in place and also be able to mobilize financial resources to carry out these Projects. This he noted, is a role he believes he can play very well and ease the work load on the Council and Mayor. And even if he were interested in piloting the affairs of the said Bamenda II Council, that would have only been a dream not to come through in the advent of the award winning Mayor Balick Awa Fedelis’s era. Who for seven years has worked so very well and devoted that the people of his Municipality now see him their God send Mayor. To further the voted Award three years round winning best Mayor of the years in Cameroon further plants Mayor Balick Awa deep down the heart and bosom of the National Chairman of the Social Democratic Front SDF Ni John Fru Ndi who most probably will stand behind him for his son who has better chances ahead or should complete elementary Political training before shouldering such a load. Never the less Ben Fru Ndi’s attempt is a giant stride commendable by history that will score in it’s records that at least if Fru Ndi is leaving the stage now, he has a Political successor.
“Twin Elections 2013, Really a Level Playing Grown for all? When all is Stage Managed by the CPDM” Teche Nyamusa Parliamentary Hopeful Mbengwi
For us - the SDF and the genuine opposition to continuously participate in elections controlled by CPDM agents who are themselves part of the exercise, seriously questions our sincerity to fight for real change and succession of government in Cameroon. History has not shown where a dictator has willingly relinquished power. Considering Africa: South Africa, Ghana, Kenya, Senegal and others -relatively smooth change of governments have not been achieved by mere benevolence of the incumbents. No,often pensively unanimous agreements were arrived at before general elections, drafting of the constitution, good governance particularly elections monitor and organization. However traumatizing in Cameroon, Mr. Paul Biya the president of Cameroon who is also the national president of the CPDM ruling party is in charge of all facets of government. He controls completely the elections management body (now ELECAM).The body’s (ELECAM) personnel, appointed by the presidency are predominantly CPDM frontline militants who brandish after-appointment resignation letters from CPDM. Cameroon’s democracy is government without separation of powers: executive, legislature, and judiciary are controlled by one man - the president, Paul Biya. He appoints members of the legislature, the executive president, Biya is the president of the higher judicial council which outfit promotes, transfers and sanctions… judges and magistrates. Court cases of particular interest to the president or his party CPDM are tainted. Results of elections in Cameroon are known before polls day. The SDF has persevered for over 23 years to see whether Biya/CPDM can change to permit good government and a level electoral field to no avail. Thus an informed opinion poll which I fully ascribe to hold that Cameroon’s genuine opposition should boycott further elections, for even after the super trumpeted claims of advancement in electioneering and plans for the country through good governance to emerge from poverty (vision 2035), the most recent one - the pioneer senatorial was as usual a mockery and provocation of Cameroonians in general. We think that the genuine opposition should instead campaign for good laws which will be independent of any particular party/parties or individual/individuals ulterior wish. That the electoral calendar should be without ambiguities, drawn up by all concerned and can only be altered where absolutely necessary by unanimous agreement. The elections monitoring and organizing body as well as the electoral code have to be put in place by all concerned parties. ELECAM with two self-antagonizing leaders may only conduct elections in CPDM not where genuine political parties, of the over 200 in Cameroon are involved. Boycott, however is not new to the SDF yet it is a legendary weapon so long as we work on good goals and stick to them - here Boycott and effective campaign for the owners of power who are majority Cameroonians to see the need for sound laws for development. Once this is done, any makeshift arrangement in the name of a regime which retards progress to say the least will be yanked off. Arguments that the CPDM and her myriad satellite parties will confiscate all elective positions to continue reigning make little or no sense for even during the single party CPDM years, no achievement was recorded. No positive legacy was bequeathed. We were instead made severe debtors; Cameroon became poor and heavily corrupt. The CPDM regime true to her money laundry character dragged a somewhat Ahidjo bestowed buoyant economy into deep shit. The regime in place puts no foundation (except promises) for effective change or developmental takeoff. There is no Cameroon/Africa adapted school scheme for the country’s eventual growth, no basic access farm to market roads in particular, no jobs or enabling environment for job creation to arrest excessive emigration for greener pastures abroad. The powers that be makes no effort to build a befitting health system which includes good medical schools, hospitals and pharmacies after all this ruling elite self-affords foreign healthcare irrespective of the dilemma of Cameroonian masses. The misery list is inexhaustible. Our continuous participation in elections controlled by CPDM fraudulently made to have free access to the public treasury for conscience buying and manipulation during polls will never see any other political party take over and manage the country as per her manifesto. Permanent participation after these years of trial is being insensitive to the plight of particularly ordinary Cameroonians. The regime in place manages the country without even scant regard to the fact that the country is composed of two legal entities (former French Cameroons and former British Cameroons) whose interest for integral progress ought to be taken care of. This Cameroon electoral matter is a public issue of enormous importance. Hence it has to be debated in the open by all interested, by the people’s parliament – the press. It is not a matter for the confines of party or association executive secretariat(s)! God guide Cameroon.
The provisionary Suspension directed to the Cameroonian government most especially the sporting department owes credence to the fact that FECAFOOT, the Cameroon Football Federation for well over two months now have been characterized by a cross section of uncontrollable wrangles fanned and excited by those who are against Iya Mohammed, regime and prolonged stay in government wrecked with thousand scandal. To FIFA the World football governing body, the suspension dubbed provisional is known temporal and stand to be uplifted if the situation in FECAFOOT is redressed by her officials. Hence putting available at the disposal of the Federation, a body that will help facilitate the reconstruction and reconciliation process. Leaving the Cameroonian National team with the compensation of the protest Togolese encounter at Nyame, while being neutral on the issuance following the arrest of the Cameroon’s FECAFOOT Boss. On the retro, for more than a month, after Cameroon’s crushing and humiliating defeat in Togo, Iya Mohammed at the tail end of his Mandate was arrested for a nine Billion racket at SODECOTON. Then erupted the FECAFOOT Election Saga motivated by the third Vice President convening elections without the express approval from the First Vice President John Begheni Ndeh. Who through a Press Conference in Yaounde condemned the act very strongly bringing in a ruction, at the same time permitting the holding of Elections going against Ministerial halt and a proposal body to manage the Federation as the misdemeanor here in play is properly managed. Prompting the Head of State to decree nullifying all the decisions arrived at so very much controversial to the liking of Cameroonians and the smooth functioning of the Federation. These in all, provoked FIFA the Watchdog of all Football Federations in the World, to come to Cameroon’s rescue and this could only be attained by passing a sanction and embargo which will breed some order and sanity in the Federation Given that she was already flying in pieces and detractors were taking advantage of the wrangles in the house to do terrible and horrible things. What Cameroonian must know is that the Suspension is temporal and that through such a decision by FIFA favoring the imprisoned Iya Mohammed only confirms how deep the roots of Iya had gone down into FIFA circles.
*Loaning on Election Loans, with Un-restituted Financial Situation, Pay Back Time Contrary to the National miscalculation and the speculation of the salaries of Senators which was vary from one million five to eight hundred thousands, their seating allowances supposed to be huge as compared to that of Parliamentarians and extra benefits like two private sectaries, a body Guard, two Private cars and provisory finances or budget to make pronounce their persons and stage public occasions just belonging to the higher decision making house of the country (upper House) by Cameroonians, the reverse is almost now true. As we now hear, see and even feel for the Senators once even almost thrown out of their Hotel rooms at mount Febe by the manager’s quite notice of the 21st June 2013 for not footing bills and only occupying her prestigious rooms with the promises of “it will be paid” but for the timely intervention of most venerable SDF Senator Jean Tchomuluh who called the President Marcel Niat Njifenji and fresh reassuring promises made to the management. It is really a pity that barely three months with the caskets Senators should stand such a humiliation, very surprising enough to the public as the Senators now keep wallowing and gnashing their teeth of the embarrassing situation and unfair government treatments. For government has just forgotten so soon that Elections completely exhausted them financially to a point now where, some (most especially SDF Senators) barely manage to live, and even on going home, smuggle selves in and out of their base, answering pretentious in coming calls for fear or escaping to spend on a highly expectant and demanding crowd always waiting to hilariously welcome them back at any time provided cash will flow. Again contrary to the rule which normally requires that subjects prepare, finance and organize home comings for their beloved ones, sparing them off demanding and costly thanks giving ecumenical services coming from the first baptism of squandering and which must continue or else suffer criticisms of the highest order. To be frank, since after the 14th of April 2013 Senate Elections, followed by the proclamation of the results and the final Presidential appointments, the privileged one hundred’s have known no peace, or rest in the hands of their gross demanding population who know in one way or the other influenced or contributed to their Election or appointment is payback time and must be entitled to. With drainage and handicapped finances or accounts most Senators have bought permanent residence in Yaounde until empowered financially. While few rich one barely screw out from rescue accounts and sort appeal from close ones and relations to foot and stage home comings. The sums, heralds have spend for respective Home comings amounting to tens and fifteens of millions with precision, Senator Francis Nkwain, Senator Dingha Ignatius all of the North West and Senator Jean Tchomuluh of the West Region is frightening to most who have not yet honored the engagement most especially empty pocket Senators of the SDF. This state of situation is what is actually responsible for a good number of the Senators not coming home or stage home coming even dough willing. Knowing fully well that it is compulsory, good numbers are now into under ground fund raising and has submitted appeals for loans with the hope that government will in the next five years be able to give them some thing substantial to be able to clear the loans and post Election debts.
The Ntumbaw, Njirong Palaver Ending Four Decades Conflict in Ndu; Mbaw Plain(Mbawrong) Belongs to Njirong! Point
Ntumbaw Sanctioned for orchestrating raids and attacks on the Njirongs in multiple forms claiming rights of ownership over the juicy Mbawrong plain in Ndu Sub-Division, Donga-Mantung. The centre of the saga dating over Four decades and coming from a simple hand of favor onto a particular village to farm and help her famished population, paying back royalties to owners and allegiance, turns out after some decades with due devotion to accord, as a palaver over who is the rightful owner since the CDC today had to extend her tentacles to this area of the country. Reasons for want of compensation from the said cooperation, the sales of land whose values had risen and the desire for a Lion share, Ntumbaw Village called to order on several occasions by a series of Sub and Prefectoral Orders has been on the aggression of the Njirongs over right of ownership and the Njirongs on the defensive to protect valuables. Recently after all orchestrated moves of incitement, by Politicians and subjects from either village (we prefer holding the names), Ndu Sub-Division almost jumped into another Genocide like that of the 90s that rendered a good number homeless and human lives watered down. The scenario recorded two deaths from either villages termed “final clash of ownership” drawing government attention, warranting the arrest of nine and several seating for last consensus over the matter to be trash once and for all by her SDO Mesape Ndodemo. Taking you to the round about and the crooks of the matter between Ntumbaw and Njirong Villages respectively based on eye witness accounts of early days transactions, documented evidence and consensus reached in 2004 grants any normal mind the right to authenticate all favors to the Credit of Njirong Village as rightful owners of the Mbaw-plain. As such several inviting calls appeal to government to visit documented evidences and witnesses still alive to pass a second and a final verdict that will reinstate absolute peace and supreme clemency right over the disputed Mbawrong plain by government. Minutes of the Deliberation of the land commission charged with the settlement of the land dispute between Ntumbaw and Njirong Villages at Mbawrong Ndu Sub-Division held on the 9th of June 2004 and the Publication by a living eye witness of the transaction Rev Dr Philemon Bugansa Nfor titled seeking truth, Peace and Unity on the issue of the land dispute between Ntumbaw and Njirong Villages below serves government the pain in her fact finding mission and resolution. INTRODUCTION; I wonder who decided that Bungansa is a Njirong not a Ntumbaw person. That 1 am a Njirong person is perfectly correct. My mother is the eldest sister to the Fon of Njirong; the late Fon's eldest child. That I am not a Ntumbaw person is a lie from the pit of hell. I was born in Ntumbaw, I grew up in Ntumbaw and I shall be buried at Ntumbaw. My father was born in Ntumbaw, grew up in Ntumbaw and will be buried there. The truth is that I am a classic embodiment of the un- dissolvable marriage between Ntumbaw and Njirong villages; marriage made in heaven which men have tried to dissolve. I wonder how many Ntumbaw people know that the Fon of Ntumbaw is a munjar of Njirong (his mother is from Njirong Village)! I wonder how many know that the Fon of Njirong is married from Ntumbaw and that the diary was paid at Fah Mawar! It is hard to list how many Njirong people are married to Ntumbaw people and vice versa. It is no puzzle that the Maya of Njirong governs from Ntumbaw, not on exile; not where she works but where she was born, grown and lives! There are not many Ntumbaw people who can shed the blood of Njirong people without being directly affected and vice versa. Only the end of the world shall dissolve the oneness of these two blessed villages. But before that time comes, we need to decide if we want to live in peace, unity and development or we want to live fighting, hating and destroying each other. The Bible says, "The entire law is summed up in a single command: "Love your neighbor as yourself. If you keep on biting and devouring each other, watch out or you will be destroyed by each other" (Ga. 5:14-15). We have ignored this in the last forty years. I trust that time has come for us to stop giving the devil the opportunity to help us-destroy each other. I write this as a total and one hundred percent son of Ntumbaw & Njirong villages. It took me quite some thinking and praying to arrive at being at Mbaw on Thursday Ntala, October 18, 2012. I nursed some fear of increased negative talk against me. It has been sounded loud that Dr. Nfor is a Njirong person. Some have even gone as far as saying I told them I do not belong to Ntumbaw. Others have wondered aloud why I, a Pastor should be present for the application of the traditional rite of pouring libation. Actually I wish I was there to see and understand. Unfortunately, this was done at Mbaw in 2001 when I was studying in the United States of America. 1 wish to see the video that is claimed to carry my image at the occasion and see who it is in the village that bears my resemblance that much, because I find it hard to believe that the very reasonable people who are saying so are inventing the stories. I was indeed afraid but remembered that fear that should influence action should only be that which is true. Also, in spite of these fears I considered the need to bear witness to the truth sufficiently strong enough for me to be at Mbaw for the hearing of the administration of Donga/Mantung on this issue. I remembered that I am a blessed bearer of some truths that need not remain a secret. I am a blessed son of Ntumbaw and Njirong! I was there as a young boy around 1974 at the Njitang residence of the present Fon of Ntumbaw when my Grandfather, the Fon of Njirong invited his brother, the Fon of Ntumbaw, to come and receive a piece of land and cultivate rice so as to educate his children. It was a public invitation made to the hearing of all those who were there! *I was farming rice at Mbawrong in a plot not too far from that of the present Fon of Ntumbaw. *I was there when the Ntumbaw subjects moved from where they worked with the Njirong people, to a place they called "power come" and claimed it belonged to Ntumbaw. *I have been there following the conflict that resulted from the above action, not as closely as I would have wanted but very close since I returned to this country in 1996. *I have lived the audile of rejection when Njirong people were forced to carry corn to Sehn or Zerndzfung because they were not allowed to use any grinding mill in Ntumbaw. In fact my cousin and I had to buy a grinding mill and plant at Njirong to rescue the situation. How our economy can be so perturbed! WHY? By the way, who really losses when people are prevented from buying or grinding corn. You need to see the thriving of the new Njirong market! *I was privileged to be at Mbawrong in 2004 when the then Senior Divisional Officer for Donga/Mantung Division presided over the Mbawrong Land Commission hearing. I left the place with the impression that the two villages were actually at the point of reconciliation and especially when I understood that the decision of the Land Commission was not subject to appeal. Unfortunately, the decision instead gave rise to petitions, court cases and recently a near bloodbath if not for God's grace. *And now, thank God I was there at Mbawrong Government Primary School class six classrooms listening to all that went on and able to write down notes which i want to share with you. By the way, it was a pleasure for me to meet the SDO for the first time, contrary to those who carry it that Bungansa has been going to Nkambe to give bribes to administration on behalf of Njirong people to win cases. I have never met the judge who is said to have been induced in August 2012 to turn a criminal case into a land dispute case and throw it out of court. If these two villages are still there today it is clear indication that the God of peace is the Lord of Ntumbaw and Njirong twin villages. Whatever the case God knows that i love Ntumbaw and Njirong people and pray that the two walk hand in glove, work together and develop side by side. What follows are the notes of both my reflection and the Proceedings that I jotted down during the discussion in Mbaw on October 18, 2012. I share these with you because I have come to realize that the Njirong/Ntumbaw conflict has been enflamed by the cancer of ignorance. It is no pleasure of mine to sit and watch people die for lack of knowledge when I have the information that could save lives. I trust that this information I give you will inform your subsequent actions and reactions on this matter; -so that together we can build our twin villages for the glory of God and for our good and that of our descendants. AT MBAWRONG ON THE 18TH OF OCTOBER 2012 ON THE ISSUE OF THE LAND DISPUTE BETWEEN MBAWRONG AND NJIRONG CALLED BY THE DIVISIONAL LAND COMMISSION My reflections before the beginning of the program: I was first and foremost, touched by the anxiety I saw in the people. The gathering of the notables of the two villages reminded me of how intricately linked we are. Imagine the grandson of Fai war (actually a nephew); sitting as a notable of Njirong and Fai War himself sitting opposite to speak for Ntumbaw! How can anyone think of "winning" the other in this kind of an atmosphere? I wondered within me why this marriage has for so long been perturbed by the forces of deception. I could not lie!? asking myself the role, of the elites of both villages in this four decades old conflict. I wondered why tradition, politics, and legal interventions have all so far been incapable of producing the needed peace for our development. Surely, someone; somewhere is refusing the truth! Yet, God calls us to live in and for the truth; to sustain and uphold truth that sets men free and brings peace and progress. What are we looking for in the Ntumbaw/Njirong case? Are we looking for opportunities to exercise might; for land to cultivate; good neighborliness that can allow us exploit the land in oneness of mind, or are we looking for opportunities to win battles and celebrate no matter the outcome? Villages nowadays rely heavily on their external elites for development. Ntumbaw and Njirong are no exception. Surely these elites of both villages have contributed to development in the two villages. But I have observed over the years that most elites play hide and- attack or hide and inflame, sometimes sponsoring falsehood. When the proceedings started at about ll:50am the SDO called on the pastor present (me) for the opening prayer. It was a great honor. I prayed for the truth to prevail and set us free. My prayer was that God would bind any spirit of deception and display the truth so equivocally that no one would leave the hall with doubts. In 2004 I was only present as an observer. Today I was present as a servant of TRUTH and it was rather interesting that when the SDO quoted from his various sources, he made sure I cross examined the document for confirmation. I was excited when I looked round and saw Dr. Usman sitting behind me. I thought to myself, "We can talk after about what we both heard and observed." Unfortunately, the joy was short lived given that the SDO was strict with the roll call. He maintained what he had demanded in his invitation letter: the Fon and five notables including the president of the village development Association (for each village). He allowed the Fons of Sop and Chup and the representative of the Fon ofNtem to be there as observers only. I stayed in because I am a Pastor and he wanted a pastor around. The proceedings: The SDO introduced the subject matter as understanding the conflict between the two villages, especially the recent incidence that took place In August 2012 and bringing the matter to a close. He quoted Eccl. 3:1-8 to say that there is time for everything. He said there is time for a problem like this to die. He said there is a time to be silent and a time to speak. He said that the villages had been at war because they had not been at peace. Just living in suspicion, he said, is a state of peacelessness. "Enough is enough and we have to bring this conflict to an end, let the truth prevail and We live in peace because living in this peaceless situation is jeopardizing the future of your children", he said. He promised that peace will prevail in these villages. He gave the floor to the parties to bring up any submission that were new additions to. what was presented in 2004 when the Administration ruled on this matter. He explained that he was acting on instructions from his hierarchy after the August incident. He asked the Fons to speak. *The Fon of Njirong read his submission (see Appendix). He stated why he was laying claims to Mbawrong and concluded that he believed the present meeting was a follow up of the 2004 Commission whose decision the. Administration should implement. *The Fon of Ntumbaw got up to say that this Mbaw belonged to Him. "It is Mbaw Nswi Ntumbaw," he said and clarified that his boundary is with Nso people and Ntem people. He said he thought the Fon of Njirong is His brother and now he does not know what is wrong. He said the Fon of Njirong claimed that he (Fon of Ntumbaw) does not know anything. He reported that the Njirong Fon had said the government came here and said Mbaw belongs to the Fon of Rong. He said he is not happy that the present Fon is back stabbing him. He declared that he enthroned the Fon of Rong and on that day a son of Ntumbaw was crossing the Mantunmbaw River, fell inside and died and the mother even went away. He said he is not happy with the whole situation perpetuated by the Fon of Njirong. The SDO asked the Fon of Ntumbaw whether in giving the things to the Fon of Rong asking for land he was requesting to take possession of the land or he was asking to cultivate it and pay allegiance to Njirong. The Fon of Ntumbaw said he did not give anything to the Njirong people asking for land. The SDO was infuriated with this and reminded the Fons and their notables that he had the records of facts. He opened to the Gazzets which he said he brought from Buea (the Official records of British Cameroon that recognized the existing villages at the time). He called me, as pastor to come and see and attest to the fact that the official documents of the nation recognized Fon NGANJO as the Fon of Njirong and attest to the existence of Njirong as avillage. I saw it clearly written. Secondly he presented the 1970 Administrative Map of Mbumland from the Ministry of Territorial Administration that shows the geo-social structure of eachvillage. The map showed that the geographic coordinates of Ntumbaw village clearly excludes Mbawrong in her geography limits. The same document also shows that the officially known quarters of Ntumbaw village do not include Mbawrong or Mbaw Nswi Nlumbaw. Thirdly the SDO opened to the minutes of the 2004 Land Commission and read portions of it. It contained, among other things the confession of the Fon of Ntumbaw to the effect that he begged for land from the Fon of Njirong to cultivate rice. *The SDO stated that considering that what remains authentic in administration is what is written, not oral tradition; considering the judicial and administrative reports of his predecessor? on the Njirong/Ntumbaw conflicts and thirdly considering that this matter had been decided upon in 2004 and there is no new submission that should question the correctness of that decision, he concludes that the 2004 decision of the Land Commission stands and will be enforced strictly. Closure: The minutes of the 2004 LAND DISPUTE COMMISSION was re-read to the people in its entirety. The SDO then repeated that anyone who does not abide by this document is acting against the Law. That means those who are chipping the land and selling without the express permission of the Fon of Njirong are criminals who should go to prison. The SDO said there is a proverb in their dialect that "when you hold a cutlass you can either cut someone with it or you beat him with it." he explained that he can decide to apply the law and get those who have been violating the Land Commission Decision to go to prison for he knew them, or he could open up for dialogue. He asked if the two villages wanted him to apply the rule of law on defaulters or he should open up for dialogue The Fon of Njirong said Njirong has never been against dialogue as long as their ownership of the land is recognized. The Ntumbaw notables also called for dialogue. The SDO then said he would go for dialogue on the condition that those who have violated the Land Commission Decision and have extended or acquired land as well as those who have sold some without the blessings of the rightful owners of the land should bring their letters of apology to the Divisional Officer for Ndu Sub Division within three months, meaning by the 31st of December 2012. The DO will bring them to the custodian of the land (the Fan of Njirnng) to regularize their owncr.'hip. Anyone who docs not do so, he said, would face the force of the law. Secondly, he stated that the traditional rites on the land must be performed on the Njirong country Sunday and all those who cultivate Njirong land must bring their royalties to the Njirong people. At this point the Ntumbaw notables agitated on the bases that there was the pouring of libations on the land in 2001 in the presence of the then SDO. The SDO explained that: i). The libation program was organized by the DO and the Land Commission by the SDO. The decision of the SDO is that of an appealed case and thus supersedes that of the Divisional Officer. 2). Libation was in 2001 but did not even bring any peace thus the Land Commission was called in 2004. It is because what the DO did never worked that the SDO came in 2004 and settled it by law. A later decision always supersedes the earlier one. The SDO promised to report his decision to the State Council, the Magistrate and to Yaounde for strict implementation of the 2004 Land Commission Decision. Henceforth any violation of that Commission Decision will invite his wrath. He made his closing remarks and called on Rev. Dr. Philemon NFOR to do the closing prayer. Immediately after the prayer, the SDO and the Land Commission members left. The deliberations ended at i:55pm local time. HERE ARE THE CONCLUSIONS STATED IN THE LAND COMMISSION DECISION OF 2004: *That the piece of land in dispute between Ntumbaw and Njirong belongs to the Njirong people. *That occupants of pieces of land in the said disputed area shall continue to cultivate their farms and any other form nl development there in, but must pay allegiance to the Fon of Niirong as the undisputed custodian of that national land. *That no new farms shall be established without the Express authorization or benediction of the said custodian in connection with the existing land tenure laws enforce. MY CONCLUDING COMMENTS: * I prayed and still pray that this should be the beginning of a great time of peace, unity, togetherness and development of our two villages. All of us have the responsibility to make this happen. Be a peace maker. * It is my humble pled that as elites, nobles, learned men and women, people of good will of these two villages we should inform the younger ones of the truth, learn to submissively benefit from what is not ours and open up what is ours to others to benefit from us. * We should learn to share what God has given us as individuals and as villages. I was there when the pipe lines were dug at the beginning of the Ntumbaw water project, for the water to be extended to the Njirong village. Unfortunately. Some Ntumbaw persons dug a pit latrine on the pipe line and stopped the water from going to Njirong. The pipes had been bought. Hundreds of those pipes are still lying besides the Mfu house in Njirong and Njirong is yet to have water. What is wrong with Njirong drinking Ntumbaw water and Ntumbaw people cultivation of Njirong land? These are from God for God's people! *Let us as individuals, be committed to the development of both villages. Do you know that the creation of Government Secondary School, now GHS Ntumbaw, was thanks to the efforts of the present Fon of Njirong? Such commitment to the twin villages can bring us much more than we can think of or imagine. It is always a blessing for brothers to dwell in unity (Psa/m 133). We should NEVER allow individual defaulters to drag villages to conflict for their selfish aims. Let us consciously build relationships, especially those ones God has established. Who would not smile at Numbaw market or Njirong market or Mbawrong if he sees brother Edward Kwiyup and the Ngiris (his sister's children in Njirong) moving hand in hand and having a good time? After all, will the Mawar people refuse to go to Njirong after their daughter for cry die there or will Njirong people refuse to go for cry die at Fah Mawar when their wintoh is bereaved? We have to break these artificial barriers to love between us. Above all let us pray and do what is right in God's sight for our good and that of our children. God says in His word in Deut. 27:17; "Cursed is the man who moves his neighbor's boundary stone." Then all the people shall say, "Amen!" Rather let's seek his blessings by respecting what He has defined for us but sharing in love and humility for His glory and our peace. Remember He determined the exact time, place and boundaries within which we should live and in Him we live and move and have our being (Acts 17:24-26). “The conclusion therefore, from the SDO' was that he stands by the decision of His predecessor and confirms the conclusions of the 2004 land commission”. Therefore
As Bishop Mola Francis Lysinge of Mamfe Diocese, the Papal representative officiating chieftain nears 75 ripe ages for retirement in the Catholic Church as a servant of the Lord. Independent sources observes, that Auxiliary-Bishop Elect Rt Rev Agapitus Nfon presently resident at the Bamenda Arch Diocese with temporal base, the St Joseph Metropolitan Cathedral of Bishop Fontem Cornelius Essua after Roma’s recognition. Will succeed Bishop Teche Lysingue according to high opinion holders of Mamfe Dioceses by the time he clocks 75 this end of year 2013. Auxi-Boshop Elect Nfon, by virtue of the fact that he was appointed to a non existent Diocese in Europe once made Bishop and has not taken office, spares Rome of the pain to appoint another Bishop from the Cameroonian Catholic Ecclesial as the Mamfe Diocese’s thrown goes vacant. By so doing, for matter of convenience marring the possibility of the Vicar-General Rev Father Ambe from also climbing who has since moved from Priest school to the Rector of St THOMAS Aquinas Major Seminary, Principal of Sacred Heart College, the Education Sectary and onto the Vicar-General Position where hopes were high that he will be challenged with the task of a Bishop by Rome before he retires from active service to God. With the presence of the Auxi-Bishop Nfon, time situation, and circumstances by all indications are working adversely to the longing wishes of Bishop Hopefuls, at the same time neutralizing all plans and possibilities of Bishop Appointments. And if Rome will have to go extra miles, the options or dwell will then be between Prof Rev Christian Mofor one time Rector of St Thomas Aquinas and Rector of Catholic West African University presently Education Sectary to the Bamenda Arch Diocese who is not very well, Prof Rev Father Polycarpe Fonjock an old renown Philosophy Teacher under the order and the Vicar-General we mentioned earlier all of retiring Bishop Mola Lysinge’s class. Rev Father Mofor not very well, eliminates self from Bishop Roma race up to Mamfe Diocese, Rev Father Polycarp not very weighty in terms of holding post of responsibilities under the order will normally leave Rome with no option better than the big best Vicar-General. Away from such a stance, the Catholic Church and her high officials methodic and realistic in the process and practice of appointments, full of surprises may single out completely a different Rev Father as before God all are equal, thus repeating the regardless notion of who you are and the post you have held before appointing. Bishop Lysingue was appointed from no where (that is as a class room Lecturer at St Thomas Aquinas Major Seminary) to head the Mamfe Diocese and has proven his worth, for sure another simple, Noble, humble and from no where Rev Father may be called up by Rome to run the affairs of the Diocese assigning Rt Rev Bishop Nfon to other pressing duties in roving form most probably.
HIV\AIDS Prevalence & Dominance in Ngoketunjia Divison Arithmetic’s, with over 5845 HIV\AIDS cases, 3 infected weekly &10s tested Positive Monthly Ngoketunjia Division one of the Seven Divisions that make up the North West Region of the Cameroonian Republic of recent with her reputed Ndop plain topography, her humid climate, with a population of 131,845, with 26 Health Units both confessional, Private and Public, viz progressive HIV\AIDS medical screening, test and administration of the Anti-retroviral Drug reported that the prevalence of the disease in that area of the country is witnessing arithmetic dominance as of the other 10 Regions of the Republic “proxy prevalence using the statistics of PMTC is high compared to the National 5.3 compared to 4.3 National” says the District Medical Officer (DMO). National statistics shows that North West comes in terms of percentage 2nd with 4.2 amongst other Regions, Ngoketunjia Division with its 13 villages and the respective populations of Bamessing(24409), Bamali(17277), Balikumbat(33824), Bafanji(19879), Bamunka(52046), Bambalang(38113), Babungo(12210), Baba I(16033), Babessi(13114), Bangolan(10214), Bamukumbit(11433), Bali Gashu(5369), Bali Gasing(1302) where HIV\AIDS is very rampant because of too much promiscuity and prostitution amongst, youths, elders and widows, comes first according to records from the District Medical office headed by Dr Bambo Emmanuel, who “invites Politicians and every person of the Division to take interest in knowing their HIV\AIDS status, offer voluntary counseling and make available health infrastructures to her ever growing population subjected to the devouring hands of the killer disease AIDS”. The Acquired immune deficiency syndrome which is contracted through sexual intercourse, blood transfusion or by using unsterilized items own dominance of this part of the country more on the fact that by nature girls, men and women of these areas are too flirtatious and very negligent when it comes to the use of condoms. Early marriages holds account to such a factor, where you have contaminated “sugar daddies” who go for youngsters, while widows of diseased victim go along with young boys, who on infection go back to their young girl friends who are placed vulnerable to the infection, in a circle that is how the infection goes. Rape and incest amongst the “bororos” who form a community (indigenous persons) living up behind the sacred Ngoketunjia hill who have and know very little about AIDS and condoms, witnesses brothers interlocking with sisters indiscriminately another contributing factor to the prevalence and dominance of the diseases. Mother to child infection is also one of the means through which the vice is spread since a good number of pregnant women do not go for (ANC) anti-natal clinic here because of poverty to easily be diagnosed such that mother to child HIV\AIDS transmission is prohibited through maternity counseling and drugs consummation. Their fair days commonly known as “market days” highly celebrated within these village circles always go with misadventures and excesses because of too much drinking, as they are rendezvous grounds for concubines “Njumba” to meet and carry out nasty practices in unscrupulous areas, at times behind market sheds and urinary. Cultural festivals, annual dances are other most important moments and venue in the lives of the people where amidst the ambiance, excitement and effervescence, terrible and horrible sexual practices are conducted and promoted by visitors, always in their thousands who take advantage of the naivety of the villagers to satiate their canal desires regardless of their status or that of victims. The insufficiency of HIV\AIDS testing centers, equipments is responsible for less notice of new infected cases as most who fall prey are tested positive and registered in near by Divisions Mezam, Bui or West Region as such relevant records of daily realities are marred. Wanton and reckless behavior amongst the youths, here (most especially those of Bamessing, Bamunka, Babungo and Bangolans known notorious for wild sexual habits and uncontrollable canal emotions) is the sole cause of the predominance and prevalence of the disease in Ngoketunjia. Inadequate sensitization and awareness stands out as one of the responsible factors for the arithmetic progressive infection in the Division. In addition, the fact that her only income generating crop is rice with broken, sandy soils (Ndop Rice) which can not provide them the much needed income for livelihood pushes them most especially women into prostitution. The shortage and the “black practice” of rigid attribution of Anti-retroviral (administered to over 2000 cases weekly), allocated to patients by government free of charge almost pushing them to strike early this year 2013 are indicators of the fact that Ngoketunjia Division embodies and harbors a good number of HIV\AIDS cases not defined since cases are recorded on weekly bases. As basic information and clarion call, we of the Media House World Echoes Newspaper Group Cameroon pathetic about the situation, “Knowing that HIV\AIDS is not a fatality, the public can avoid it by adapting to the best new found behavior of abstinence, the use of condoms, testing and screening always to know ones status enhances responsible habits. A body free of HIV\AIDS in itself promotes and invites sustainable development because health is wealth and wealth means progress, prospects and achievement which is equal to rapid development and growth as we look forward on scientist to come up with a vaccines in a date not yet known. “A secured live worth more than the excesses of its misadventures, obviously fatal you know” Tamukong Roland Angong