Abstract

The genesis of an idea is often difficult to relict unambiguously, much like the foundation of an African chiefdom it may become imbued culture with a foundation of myth. It is in this light that I decided to dare in to the culture of the Babungo people through their Annual Dance .it is the most highly ranked tradition with a lot of traditional values, rituals, and the preparation attract to it. As part of this project, the researcher worked with some resident at the fondom and in the place in particular he created a web with the family and community interactive system which was aimed at easily his research process. my chronicles depict the essence of being involved as an active agent of the social and cultural practices to becoming an active producer of the information and content, and the benefit that are acquired thereof. This study is a work of five chapters with each chapter centered on a particular aspect. the first chapter introduces the work by exposing the historical aspects of the Babungo village, problems statement, significance of the study, research objectives and questions not leaving out the hypothesis to be tested and finally definition of key terms. The second chapter deals with literature review from other works of similar nature. The third chapter shows all the methods and procedure employed in data collection and various variables on which data was collected as well as tools used in analyzing the findings by the researcher during his research process. Finally, based on the analysis of this case study, this work conclude with a chapter five which is based on a summary of the event as well as the overall significance of the fon’s annual dance to the “ vngo” people.

CHAPTER ONE

GENERAL INTRODUCTION

1.0 Introduction

The Fon’s annual dance “Berefung” is a cultural manifestation that is usually carried out in the Babungo Fondom. This dance is usually performed at the beginning of the rainy season. The Fon annual dance is also usually characterised by a series of sacrifices before it is performed.

Babungo has a population of about 35,000 inhabitances spread on a land surface of 1.33km. The village is settled in four main zones. At the center there are people of Finteng (heart of the village) clustered around the Fon’s palace, to the North is Finkwi, to the South is the Mboukang people and to the West is the Njiuse.

African traditional rulers have a lot of religious beliefs surrounding them. Their chieftaincy is linked by myth and legend to God. It is believed that the first Fon and the subsequent Fons in Babungo had praises like “Child of God”, “Son of God” used to honour them. It is also believed that in this Fon’s dance, the God will always listen and hear the cry of the people performing the dance.

During manifestation at the palace, some symbolic artifacts or objects are displayed. This is because most African countries use symbols in connection with the office of rulers such as keeping the secret fire in the palace as a symbol of nation’s health, strength and power. The use of sceptres as a symbol of authority and the royal drum symbolizes ability to communicate with the people of the community.

1.2 Background of the study

The origin/migratory history of the Babungo people

According to the heroes of myth and legend, the Babungo people are believed to have migrated from a waterfall called “Fongai” (the shrine of the Babungo creation god, Nghesekwa), situated in the ease of the present site. The group that left Fonghai was consist of Mange, and her sons Fuanjeng, Bah, Saingi and her daughters Mfangui. They were accompanied by Nwi, the Ndiwah, Songhoh and later joined by Tite Tifuang. On the departure from the shrine of the god, they were given a black sheep, which has to guide them throughout their journey to the “promise land”. The god instructed that where the sheep rest they should also rest and that whatever the sheep dies, they should bury it there and settle in that territory.

The group left Fonghai on a day called Mbaa (second day of the week) and was let by the sheep. Not very far from the waterfall, Fuanjeng, who was already old and feeble could not continue the journey and decided to settle at the foot of the waterfall. He named the place Mbengjeng (incomplete dream) probably because he did not meet the dream of the god. His descendants still live in this place till today.

The other  group of people continued their journey guided by the sheep. On their way, they remembered that they had forgotten fire. Songhoh was then sent to go back and get the fire from the god.

Lan Fawler (2000:12) in his “Preliminary material for a History of Babungo” assets that:

while the team was resting and waiting for the fire to be brough by Songhoh, the team decided to install a Fon who would be respected in order that the team be taken serous and well led. A decision was taken and Saingi Fuan was installed and recognized even though he was the youngest.

Saingi was made Fon because inspite of his age he was soft spoken, intelligent, charitable, obedient and responsible. He was not to be overthrone by anybody and was not be spited by any member of the team.

When songhoh arrived Fonghai, the god reminded him that they had forgotten to take along their secret bag of juju called Munkwang “a long rope with skulls and their things attached to it), Songhoh was handed the juju bag this secret bag is still kept by Songhoh’s descendants today. Tite Tifuang was introduced to them as their Fon. He was astonished when he discovered that someone else had already been made Fon. He then asked if he was dreaming that he was the Fon. The people confirmed and named him Chinjeng (The Dreamer). The Leopard skin that was given to him as a symbol of authority and loyalty was taken from him and handed to Faung Saingi. He then recognized Saingi as the sole ruler of the people and respected him as much as the others did.

On the third day the people continued their journey with the sheep. The sheep rested and died at a place called Ngineh. It was buried on this day and the day was declared Nkussi meaning a holy day commonly called “country Sunday”. This day became the resting day of the Babungo people. On this day nobody is expected to work in the farm, in the smiths or in craft workshop. There is a band on these activities and anyone who fails to comply has his or herself to blame

A palace was then constructed at Ngineh with Fuang Saingi emerging as the first Fon of the Babungo people, Songhoh, the Ndiwahan Ngwi became the first Nchindas (notables/retainers) to the Fon. Tite Tifuang remained an important personality with all the mystical powers handed to him by the god at the waterfall. Their descendants are still prominent to the village today. When Fuang Saingi I died, his son Fuang Sak I succeeded him. Since then Babungo has remained a monarchy with the Fon raising people above all his subjects. He is regarded by his people as a semi divine person whose welfare is wrapped with great respect of the whole clan.  He is treated with great respect and honour.

Indigenous Religious and Belief system of the Babungo People

The people of Cameroon have both traditional and western religion. The traditional religion of the Babungo people is handed down from their forefather right down to the present generation. While the western religion was introduced to the Babungo people by the missionaries.

The Babungo people believed in a supreme being who dwelt in the sky. He is called “Nyui” Vengo meaning Babungo God. The belief in the supreme being is accompanied by rituals that are prayers, sacrifices, songs and offering. Nyui is manifested in many forms arts, proverbs, philosophy, festivals like the Fon’s annual dance, and in shrines. The people believed that Nyui is very powerful and cannot be approached directly but through intermediaries.

These intermediaries can be through the Divers, Divinities and ancestors. They are believed to have special powers which are inherited, learnt or possessed. Babungo people worship their ancestors. The influence of ancestral worship can be noted by the fact that many rites associated with ancestral worship are still practice in the village until date. There are places which are considered as the dwelling place of their ancestors some of which are “Fesha”, “Fonghai”, “Ngineh” and “Ntoh Emih”.

The Babungo people have a submissive attitude towards the supernatural and ancestors. This submissiveness and references brings about unity.

Socio-Economic Activities

The major occupation of the Babungo people are; agriculture, pastoral farming, and industry. There has been an emergence of commerce in recent times. In the field of agriculture, two types are distinguished subsistence and cash crop farming. Subsistence farmers grow crops such as corn, beans, yams, potatoes, cocoyams, soya beans, and irish potatoes, which are meant for sustaining the people, though excess are sold. The major cash crops produced are coffee, and ndop rice. Pastoral farmers rear cows, pigs, fowls, for ritual purposes and also for consumptions. As far as industry is concerned, the people are engage in smithing, carving and weaving in raffia and wool for clothing and art. They are also involved in palm oil production which is marketed to people in nearby towns like Bamenda, Oku etc. Some people are involved in commerce. They export home made products and import both foreign and local product and operate provision stores, on and off licences and local brew bars.

Political Organisation

The Fon is the divine and traditional owner of the land. A lot of powers is in the hands of the finite exercises authority. His agents and the regulatory fraternity called “Tifuang” in Babungo, Kwifon in Oku, and Ngemba. There are no appeals against the decisions of the Tifuang not even by the Fon. Individual members cannot be brought to account for its action. The Tifuang can depose the ruler. The Fon canters titles, power and privileges on his territorial agents. The Fon appoints advisers from among his brothers called “Vantoh”.

The Fon has political, administrative, judicial and religious functions. The Fon as the supreme political personality of the community exercises numerous political functions. Besides being the supreme administrator, he is directly responsible for foreign affairs. He represent the Fondom or send his envoys on important occasions such as commemorating the death of a chief and the enthronement of a new chief, participating in annual festivals organised by friendly Fondoms where his Fondom is required to participate. The Fon sends emissaries to friendly Fondoms and received envoys from Fons of the various Fondoms. The Fon is the only one empowered to declare war but he does so only after consulting his notables (Veseh) in council. The council is made up of 45 persons.

1.3 Problem Statement

The Fon’s annual dance (Berefuang) exhibit socio-cultural developmental changes as well as significance on the Babungo people. This cultural practices lives much to be desire when it comes to knowing the problems surrounding it. In most societies, there is always the aspect of cultural neglect weakness when one finds out the number of people participating in the traditional dances. The real question is what proportion is made up of youths who are majority of our community population.

It is for this cultural neglect that one turns to realise how less informed people are especially when it has to do with the knowledge of their cultural festivals and values surrounding their cultural practices especially for example traditional dance.

Taking a reflective view of the developmental trend of the Fon’s dance, changes have occurred in so many aspects. These changes are both positive and negative. These changes which are part of human society. Therefore, embarked a lot on the people lives and activities, leading to losses and gains in some cultural aspects, some of which can be perceive in the Fon cultural dance.

With the encroachment of western culture into a traditional society, along with own values our traditional dance will soon be extinct if preservation measure are not put in place or taken.

1.4 Research Questions

In accordance with the above mentioned problem the following research questions may be asked.

1. What is the Fon’s annual dance “Berefuang”?
2. What are the traditional practices associated with the Fon’s dance?
3. What are the changes or innovations that have occurred over the years?