BUM

Arrival

9.iv.63 (Tuesday) - reached Bum about midday

I found that the Fon had awaited me since the 4th, then gone on to Su-Bum as he was ordered to go early to Wum. In fact it is thought that he left Su-Bum for Wum today, so it's no use my motoring there - it is about 12 miles away. Ful is with him. Ndifoba and Wabaa are at Wum for tax collecting. Madam Nanambang is sitting on the court at Su-Bum as is Ndi Kimbi and the Fon of Mungong.

Ndito is here. Yangsi-Mata and other men were at the Baptist school helping to build another building: this is community work.

Road has been completed and now goes right to the market.

After some delay Yangsi-Mata and NNU came: I arranged to sleep in a house which Fon has been using when staying in Fonfuka: large mudbrick one owned by a son of Yangsi, who is in Tiko - his young brother, aged about 12, sleeps here. It consists of three rooms, one separate and used by women and children. The other two, used by the Fon, consist of a large room with two doors, one wooden window and a smaller sleeping room leading off.

Opposite a large house of mudbrick is being built for the Fon. Yangsi organized the carrying of my loads from car to house. Then all crowded into the house. I had not much beer but sent him and Nnu beer and salt in the evening. Nnu is Yangsi's elder brother, does sacrifices, but Yangsi is the effective executive and acts as QH of the whole of Fonfuka.

NFON of Koti: an elderly man in his 50s - cinawut - comes to see me. Cekun is his elder brother and said to be a big man of Kwifon.

Kumambo lineage: Nfon informant.

p.13. NFON: Genealogy - Name of sahinda is Kumambo. He was the 'first' man.

1. Kumambo, born at Koti, a section in Ngunabum (am not absolutely certain about this). This in time of Tam: moved to here, when Tam went to Lagabum.

[Genealogy omitted]

p.14. A branch of Kumambo is at Sali. Founder was a brother of Banjoe, he does not know his name, but his successor was Ngga. Ngga's father had a different mother from Bandjoe. When Ngga dies the Koti lineage would assemble at Sali for cry-die and sacrifice, but the successor would be chosen by Sali lineage; Cekun, however, would take a fowl and move feather and say to the assembled lineage, "This be the man where i chop chair"; then give the new man the fowl, which would be roasted and all would eat and drink wine together. Says that neither Cekun nor Ngga pour wine on fathers and ancestors' graves. Only the Fon could do this. (Peter Banga later says that acinawut could in fact pour wine, some have different customs. But for Alung it is law that only Fon pours wine.) Reason why neither Cekun nor Ngga do not pour wine is that the Fon has the 'ground'. If Cekun or Ngga poured wine, all would spoil, women would not bear children, crops spoil. Fon has power over the ground.

p.15 XXD who attends such a sacrifice for family, e.g. offering of fowl; he says all members of Kumambo and waajamtu (sister's son); says even ZSS [sister's son's sons] could attend, but not the next generation.

p.16 Was a branch of the clan formerly at Buabua but it has died out. Man there was Fang. Also his sons died. Note that it is claimed that Missom, in his lifetime, was senior to others of the clan; and his lineage is the most senior one.

XXD Societies:

Missom had and now Cekun has Nantáng. XXD origin: it was owned by Kumambo - don't know further back than that. (Note that this exists also at Mbot. [E.M.C. adds 'and at Laïkom, where it was ownws by sons of the Foyn] Wear feather caps; no mask; have rattles in hand. There is no medicine associated with it. Instruments; are two drums (cumsibaa) and one gong. And a stick on the ground which is knocked, not a xylophone. Fee is fifteen fowls and wine. Anyone can join. Dances at cry-dies and at Fon's Ibin.

p.17 Cekun also has cong.

Sali branch has none of these things. Bandjoe had them and they went to his successor here in Koti. Sali branch is a minor one.

XXD Honorifics:

Mission was given the title of Nggang Nggu. He alone had this. It was given by the Fon because Missom helped him when there was any trouble with whitemen; if eggs demanded, Missom got them; averted trouble; was a peace maker. 'No fit look bad thing.'

If Cekun wants to have this title, he must give goat and wine and win Fon's approval. Decision to bestow title rests with the Fon in Council with cesu tutso and big men of Kwi'fon. Fon listens to their advice.

XXD Big Five for Kwi'fon:

he said Cekun was most senior (Nfon himself would succeed him when Cekun died), NYA, TACOE, WABAA. But says he is not sure except about Nya, Cekun and Tacoe, and we must check with Cekun in the morning. He will get Nya and Tacoe to come and we meet at Koti.

Missom's mother was from Bikom: she came from a 'quarter called Ndatitice (or tinice)'. (Is this Ndotitica ?)

Another man present is Baàn. His father was Hsing, and Hsing's father was Nggòng-Mata (not the same as Yangsi's predecessor: a different tone). He does not know the father of Nggong-Mata. He had the title of Mbuumbuhfon. This was given to Nggong and then Hsing had it and died. He gave goats and fowls to the Fon before it was bestowed. Does not know the name of the man's Sahinda.

Peter Banga arrived. He has built a house near the market, and is married - babout a year ago. Trades in kerosene, wine; has two bicycles; trains masons. Have arranged for him to act as interpreter.

He says that the big taitai Bridge came down in the last rains and has not been rebuilt yet, so I can't visit Mbuk and Nggoen.

He paid nearly £50 to Njifoba for a wife, and is still giving small things. He intends to panroof his house. Is living near the market because it was his father's ground.

For further information contact Ian Fowler