The Chamba Migration and the Origin ofBali Nyonga
**From Tintanji, Vincent., Gwanfogbe, Mathew., Nwana, Elias.,
Ndagam, Gwanua., and Lima, Adolf Sema. (1988) Yaounde: Stardust Printers. A Summary by Lilian N. Ndangam
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Bali
Nyonga belongs to the Chamba lecko group - an entity that migrated from
Chamba around River Faro in the Nigeria-Cameroon border and settled in
the Benue plain around circa 1600. Many conflicting theories abound to
the origins of the Chamba. Though the precise itinerary of the Chamba
migration is not universally agreed upon, the most plausible and oft
cited however remains the view that the Chamba together with the Bata
were one of the many Sudanese groups that migrated from the Borno empire
and settled around Lake Chad at the beginning of 10h Century
AD. In the face of desertification, increased famine, and the ambitious
expanding of the Islamic Kanem Borno empire, the Chamba group along with
other non-muslim Sudanese groups decided to move south. Settling in the
Benue around circa 1600, the banks of River Faro and River Dewo,
provided ample vegetation for their cattle. Nevertheless, at the
beginning of the 18th Century with increased famine in the
area, the Chamba moved westwards into Junkun country (still in the Benue)
under the leadership of Loya Garbosa where they subdued the declining
Kororofa Kingdom. From here they moved Southwards to Kontcha, concluding
an alliance with the Buti. Continuing eastwards into Ngaoundere, the
Chamba absorbed the Kufad –a clan of Mbum. Chamba-Fulani relations had
been characterised by a long peaceful coexistence. The cattle breeding
Fulani and the farmer hunter Chamba maintained good relations within the
Kanem Borno empire. Historians point to the similarities in dressing and
musical instruments such as the Danga and the Lela flute, flag bearing,
as well as horse riding as products of this socialisation. However, in
the face of the Fulani jihad which began in 1815, some Chamba clans
resisting the ambitious expansion of the Islamic empire, and under the
leadership of Gawolbe (C1790-1836) the group again moved south westwards
in 1825 through Banyo where the Chamba incorporated large numbers of
the Peli, Mboum and Buti and the Tikars commonly known in Bali
Nyonga as Tikali. Settling for a while near Bamun, the Chamba attempted
to exploit a longstanding conflict between the Bati and Bamun to attack
Bamun and incorporate it to the Chamba. Though failing to subjugate the
Bamun, the Chamba subsequently amalgamated some of the Bati and moved
further south into Bagam which they conquered. Some historians refer to
the Bati elements incorporated here as ‘Ti Galwolbe’. Moving from
there, the Bali Chamba headed through Bamenjinda and Babaju and into
Bamenda. In the course of this, they fought with the people of Bafreng,
Mankon, Bafut Bapinyin, Meta and Moghamo.
Settling in Dschang, the Chamba were met with fierce resistance
from the inhabitants of Dschang. This led to the death of Gawolbe in the
battle of Bafu-Fundong near Djuitisa. The Chamba then moved
north-westwards and camped near Bagam in order to re-organise and select
a new leader. THE
CHAMBA SPLIT
The
successor of Gawolbe was Gangsin but he proved unpopular and too weak to
wield the Chamba together and establish a strong and united kingdom.
Consequently, there emerged many postulants to the throne. The tensions
between the rivals provoked a split between the Chamba elements. This
split was to lead to the formation of seven distinct principalities.
1/
Bali Kumbat (Nepkolbi) Led
by Galega, this was the largest and probably the most influential group
among the Chamba, they moved North-westwards waging wars against Bambili,
Bambui and the Tikars of Ndop plain, finally defeating the Bamumkumbit
and settling on their hilltop position. It is claimed that their leader
Galega was an influential retainer who carried many palace secrets with
him. 2/
Bali- Gangsin (Donep) This
group equally moved North-westwards and settled south-east of Bali
Kumbat. 3/
Bali-Gashu (Gasonep) Led
by Ga-Nyam, the group first moved to the site of present day Bali-Gham
befoe moving further northwards and settling to the east of Bali-Kumbat. 4/
Bali-Gham (Nepgavilbi) Led
by Ga-Sanga, the group moved to Bagham Nindeng where they acquired their
locational name before settling in their present site near Santa. 5/
Bali Muti This group travelled via Wum
and settled in Takun which is located in present day Tabara State in
Nigeria. It is one of 15 local government areas in Tabara state. 6/
Bali Nkohntan This
group settled in Kuform in the present Bali-Nyonga subdivision. They
were subsequently assimilated by their Bali Nyonga cousins. This
explains why unlike other Balis, Bali Nyonga today flies two flags (tutuwan)
7/
Bali Nyonga. Led by Nyongpasi, son of Princess Na’nyonga, this
group first moved to Tsen (Kuti or Kupare) located on the southern part
of the Bamun region. Here, they renewed relations with the Bati seen as
recalcitrant subjects of the Bamun Some theories hold that an attempted
alliance with the Bati against the Bamun failed and prompted them to
move from the area. Together with the recalcitrant Bati elements, in
C1848 they moved towards Bamenda waging a series of wars against eastern
Bamileke groups such as the Bangante, the Bansoa and Bamunju. In Bamenda,
they made a blood treaty with the Fon of Bafreng and stayed there for
seven years before pursuing their Nkohtan breathren to Kuform. Defeating
the latter, Bali Nyonga incorporated this group as well as its Baku,
Mudum and Kenyang subjects in 1855 and settled in the area. Nyongpoasi
later became Fonyonga I the first ruler of Bali Nyonga. Bali
Nyonga and the Origins of Mungaka
The Political Organisation of
Bali-Nyonga
Executive
The
Fon:
Constitutional
head and military head. Constitutional
Cabinet: Assist
the Fon in his daily administrative duties. Positions within the cabinet
must be filled by the Fon on his ascent to the throne. The posts are
Mfomungwi, Tita Sikod, Tita Sama, Tita Nyagang (of the Lela society) and
Mamfon and the Tutuwan-non hereditary positions that can be renewed at
the discretion of the Fon on his ascent to the throne.
K This
position, unique to Bali Nyonga, is filled by the Fon’s half sister,
dates from the time of Nah Nyonga, the female progenetor of Bali Kings.
The Kah Mfomungwi acts as a deputy to the fon and can substitute the fon
in many functions. She has a compound of her own and dresses in royal
garments (one with a moon behind its back) during public ceremonies and
sits on a throne next to the Fon. Because of the male dominated nature
of Bali society, the Kah Mfonmungwi has turned out to be more of a
figure-head than a real administrative assistant to the Fon. Tita Sikod
This
is the military commander of the Fon’s bodyguards. He is usually the
son of a princess (daughter of the reigning or dead fon) and is also an
ex-officio member of the Sama group. He is responsible for the security
of the Fon in public ceremonies.He helps the Tsinted organise
food and gunpowder distribution during public manifestation. When the Nkom
Ngong is appointed, he takes him from the palace gates to the other
Kom who then take him round the piazza to present newly appointed
individual to the public. Tita Sama
This
is usually an uncle of the ruling fon and is selected from the maternal
family of the late Fon. Thus he is usually an ex-officio of the Sama. He
takes care of the fon’s business such as organising and hosting
funerals for the fon’s wives and children.In ritual ceremonies he
enjoys a place of honour and may sit on the ‘grass mat’(sadliga)
which is usually reserved for the Fon. Enjoys the honorific address of
‘mo’ which is a prerogative of Princes and Fonte. Tita Nyagang
The
head of the military wing of Lela, this person is usually selected from
the original Yani stock and initiated in the conduct of Lela rites. In
public ceremonies he may substitue the fon in offering sacrifices. He
personally leads the flag bearers (tutuwan) in their military display
during Lela festivities. Though not of royal origin, he equally enjoys
the honorific address of ‘mo’.
Ma
Mfon (Ganua) The
king’s mother. She is anointed after the funeral rites are completed
and acts as an adviser to the king. She has her own compound. The
Traditional Council: This
body was originally comprised of the Kom Kwatat, the Fonte and some
Tsinted and acted as a consultative council. The fon consulted each
group separately and convoked all in a plenary to announce decisions.
However, under the reign of Galega II, the traditional council was
reorganized to include the Sama, Nwana, Bon Mfon (royal children) and
the Yefana (youths). This was in recognition of the increasing
importance of these groups in society. A Traditional Executive Council
acted as an executive body of the larger council. Two persons from
existing traditional groups were called upon to sit on the Traditional
Executive Council when it discussed matters with national administrative
authorities. The Fon’s Representative:
This
position grew out of the HRH Galega II who as parliamentarian and member
of the West Cameroon House of Chiefs, was often out of Bali. It became
necessary to have someone available to make decisions on immediate
issues and to receive visiting officials. This person also represented
the Fon during the meetings of the Traditional Executive Council. During
the reign of Galega II the position as a Dayebga Tita Nji III. The ‘Minister’ of Palace
Affairs:
This
term has been coined to designate one of the palace functions that
evolved out of practical need. Under the reign of Fonyonga II, the vast
nature of his wealth made it necessary to have someone to oversee
matters relating to his family and property. The monarch owned several
herds of cattle, goats and sheep as well as extensive maize farms and
raffia palm bushes. He had equally inherited a large family numbering
between 300-400. Though the role of the Tita Sama had been designated to
oversee the fon’s economic and personal business, under the reign of
Fonyonga II this function became too complicated for one person. The
postion first went to Tita Fokum and at the death of Fonyonga II, it
passed on to Tita Kehdinga. When the latter died, the post became
occupied by Tita Nukuna. As well as overseeing internal palace
administration, he also gives out the princesses in marriage. The
Fon’s Secretary: Individuals appointed to this postion, may not be
title holders but may have been co-opted by the Fon to perform specific
duties. This postion have variously been occupied by the later Alfred
Dook, the late Alfred Diag, Vincet Nteh and also by Ndanjong. Though not
originally titular nobles, through their association with the palace,
they became very influential figures. Religious
and political institutions in Bali Nyonga
I.
Religious Institutions
Voma
Originally
a non royal institution, the Voma society
is a male cult found in all Chamba kingdoms. Founded by Nah’ Nyonga,
it was re-established in Bali Nyonga by Galega I in the 1860s when he
succeeded Fonyonga I. Voma major annual celebrations at the end
of the dry season in January or February to revoke the rains at the Voma
shrine known as ‘dola’.
The society performs rituals and ceremonies throughout the year, notably
in October and in January-February when it celebrates the festival of
‘first fruits’ and the closing of the Voma year known as ‘vomnunga’a’.
There are three Voma shrines in Bali: the Dola
Ngu (Great shrine) found in Ntaiton, Dola
Tsenye found at the Tsenye compound in Tilkali, and ‘Dola Tandsong’ found at Titanji compound. The Voma
society is concerned with fertility rites and also fighting evil
spirits. Its leaders were originally the fon’s guards and were thus
given the title ‘nwana’
meaning guard. Subsequently the nwanas became kingmakers, a role
which enhanced their political participation in Bali. Appointments
to the office of nwana were hereditary. Hence most successors of
the original appointees continue to carry out functions attributed to
their predecessors in the Voma society. It is organised
hierarchically as follows: Ba
Nwana (Nwan-Billa) Responsible
for the burial, installation and initiation of the Fon into the secrets
of Bali society and educating him on the art of government.
Tita Langa is the one responsible for anointing the Fon. There
are 13 nwana positions, of which nine are the original nwana. Usually
ordained in a special ceremony called “Ma
we musu” or “Ma pob musun”. Titawang’a Voma
–Senior members of the
Voma. May substitute the Nwana on certain ceremonies except the
installation of the Fon. Title of Tikwanga also
given to war heads who
belong to the Kom Ngong but
do not have the protocol rank of Kom. Bon Voma:
Literally means ‘children of voma’. Composed of junior members of
Voma society. Some are appointed by members of the voma society who want
them to act as their valets. Others recruited for the ability of perform
music. The initiation ceremony of the bon voma and Tikwanga’a
voma is called ‘Ma lab voma’
or ‘Ma lab dola’. Vom Keina-Literally means wives of voma. They are nominated by the nwanas from the female members of their family. They could be the wife or the daughter of the nwana. They do not take part in the secret meetings but their major role is as choristers singing voma music during public appearances.
Galega
I set about reorganising the society by introducing members of the royal
family into it and creating distributing functions as follows: The
Fon: Head Gwanvoma:
Adminstrative head in charge of day to day running of the society and
overseeing public celebrations. Tita
Lang’a: Heads
important rites administered by the Voma society. Nwanyedla
(Doh Nwana):
Custodian of all Voma cult objects. Nwan
Vaksi:
Representative of the blood royals to the voma society.
Lamgwa: Officer in charge of smith works. Subsequent
reforms by Galega II saw Fogam (alias Fokejah) Tamombo
Fufunjuh (alias Caspa)
and Tita Labi elevated to the rank of nwana.
Lela
A
royal institution which has the Fon as its head. With a membership that
can only be gained through inheritance or through the appointment of the
Fon, the Lela society is in charge of the lela shrine (Wolela)
that is located at the centre of the dance piazza in front of the
palace. Like the Voma, the Lela play a key role in the initiation of a new Fon. After
the inauguration of the Fon he mounts the Wolela in a public ceremony. This indicates his acceptance by Lela.
The Lela institution is also described as custodians of war medicine. Sama
The
Sama perform special duties during various Lela ceremonies. Though the
positions within this group is hereditary (eg. Tita
Langa’a, Tita Nji, Tita Fonkwa, Tita Yebid, Tita Sua, Tita Bamoh,
Banyuga Gwanlima, Naaka, Tita Nukuna, Tita Nyagasa, Tita Doh Kundzuma,
Fogakoh); the position of others co-opted into the group because of
their knowledge of Lela music, is non-hereditary (eg
Gwandi, Gwendzeng, Foyam, Trukang and Saila Fohtung). Such a
position could however be inherited at the discretion of the Fon Tutuwan
Appointed
by the Fon on personal merit, the tutuwan
are flag-bearers in the traditional and can be seen during the Lela
festival standing near the two flags in a uniform. Their number vary
from 2-3 plus 4 substitutes bringing their total to anything to 6 or 7.
The head of the group is Tita
Nyagang and he represents the Fon at the Lela stream during public
ceremonies. He can be identified through the Dingwasa
(an insignia composed of two spears) and the Dingsoga
(a third spear) which he carries during the Lela ceremony. Tita Nyagang is also the head of the Gwei. The Tutuwans are not
of royal decent and their positions are non-hereditary. In practice the
Fons have tended to maintain the title within the same families. Gwei
and The Guards
Best
describes as ‘spies who in public ceremonies who acted as fools or
jesters’, the Gwei is traditionally a spying and security organisatio.
They acted as spies to the Fon in pre-colonial times. Today their role
is most visible during public festivals such as Lela where they act as
scouts. As a rule, members are not of royal descent hence they are
appointed by the Fon* (See personal note). Famous Gweis include Gwei Nchanyam, Gwei Pamuga, Gwei Tateh, Gwei Vadla and
Gwei Mumbamti. Owing
to their non-royal origins, both the Gwei
and Tutuwan do not take part during officiating exercises at the Wolela.
Tsinted (Nstinted-Singular)
Miscellaneous
groups of courtiers, military leaders, lobbyists, diplomats engaged in
daily administration at the Fon’s palace. Members are appointed from
among twins and families that were traditionally associated with the
group. At the discretion of the Fon, some members can be appointed to
the Lela or Voma
Society. Ranks
within the Tsinted kom
Tsinted Together
with Tita Sikod, they are
responsible for distributing gunpowder, food and doing other admin
duties at the palace. There are four Kom Tsinted all of whom are
hereditary titleholders and have reason to the rank of military
commander (Tita). Tita Foncham, Tital Fokum, Tita Mufut
and Tita Fofam. Bon
Tsinted
These
are mainly valets and men servants who serve at the palace. Many are
twins and others are given by their families to serve at the palace.
Some may become so important as to merit the rank of a Kom
Ngong when the vacancy occurs. Kom
(Nkom-singular)
This
institution exists in Bali Fondoms and is mainly a political institution
whose members are appointed by the Fon from the population based on
personal merit. They advise and inform the monarch on a range of issues.
In bygone days the Nkom was a
distinguished warrior and man of labour. Today they are people who have
distinguished themselves through public services, community leadership,
prosperity and fair-mindedness. The Kom
are answerable to the Fon. They may settle disputes in their quarters or
sit at judges at the traditional court. The Kom fall into two
groups: Kom
Ba’ni
or Kom Kwatat or Mkom
Mfon
Hereditary
title holders (i.e their predecessors were Kom as far back as during the
reign of Fonyonga I). In order of their importance to protocol, these
are: Tita Kuna, Tita Kunkah, Tita
Gwandiku, Gwansenyam, Gwananji, Gwaabe, Gwandi. The use of Tita to
precede the titles of the first three does not designate royal descent
but is an emphasis of their leadership position. Kom
Ngong
Their
origin can be traced to the reign of Fonyonga II. They are title holders
appointed on personal merit by the Fon to assist in the running of
public affairs. Their position may or may not be inherited by their
descendant. This will depend on the qualities of the descendant. In
practice, their titles have tended to be inheritable. In
the reign of both the Kom Ngong and Kom Mfon
have constituted themselves into Ndakum
Bakom in order to encourage solidarity in public service. Fonte’
These
are sub-chiefs. Their origin lies in their role as sub chiefs of certain
groups than joined the Balis as they migrated southwards. These
sub-chiefs retained their title of Fo and paid allegiance to the Fon of Bali. Like the Kom,
the Tstinted help the Fon in
administrative duties in their respective quarters. Their role during
the installation of the fon is limited to providing him with mystical
powers he needs to undertake his royal duties. There are two groups of Fonte’
: Fonte’
Bani
Sub-chiefs
whose descendants were associated with Bali before the batter lf
Bafufundong. They are five of them: Fombongjong
(Fumujeng), Fo-kemban, Fo’ Tikali (Tikali), Fo-Ti (Ti-Gawolbe).
The first two belong to Buti. Fogako’
can also be added to this least and represent the Peli
or Bali Nkohtan who were the first to occupy the present site of Bali
Nyonga before the latter defeated them under the reign of Galega I. Fonte’
Banten
or Lolo
Those
who came after the battle of Bafufudong. They are nine of them: Fo-Kundem,
Fo-Ngiam, Fo-Samgwan, Fo-Won, Fo-Ngon, Fo-Sang, Fo-Fuleng, Fo-Set and
Fomunyam To
following four are also added to the group: Fombelu,
Fobossah, Fowock and Fombufong. These do not participate in ritual
ceremonies but are represented by Fokunyang. Ngumba
A
relatively young organisation, this institution has its roots in the
defunct Vomdzaana and Kwifon
societies of the Banten allies. With a membership drawn mainly
the children of the Fon’s female siblings (collectively known as Lekasiwaa
or Bundzad), the Ngumba is an essential arm of the royal institution. Princes, the
Fon’s brothers and half-brothers and all females are forbidden from
membership. The Ngumba holds
meetings at the Nted Ngumba
and its head is called Tandangu
(father of the house). The institution is undertakes peacekeeping and
judiciary functions and is responsible for maintaining order during
public ceremonies, instituting injunctions and enforcing the Fon’s
decisions.
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