The Nso people are from the Bamenda grass fields Northwest Region of Cameroon. Their traditional language is Lamnso (language of Nso) and their capital is Kumbo – where the Palace of the Fon is found.
The Nso are today considered a subgroup of the Tikar peoples of the Bamenda highlands of North West Province in Cameroon. They are classified as part of the Middle-Cameroon Bantu group of peoples. The Nsos originated farther to the north and were pushed into their present location by Fulbe expansión. Theirs is a savanna environment with patches of woodland and gallery forest along water courses. The Nsos are farmers and fishermen. Their villages stretch along roads and tracks. Their traditional huts are rectangular and have a palmfrond roofing, but today cement houses and corrugated sheet roofs are com- mon, especially in villages near the tarmacked main roads.
The people of Nso are found principally in Bui Division, in the Northwest Region of Cameroon. They are ruled by a “FON”, in a centralized system of governance that dates centuries ago.
Their traditional language is “Lamnso” (language of Nso) and their capital is Kumbo. (also known as Kimbo). Both the people and the capital are sometimes referred to as Banso (meaning people of Nso) – the addition of the Ba prefix is attributed to the Fulani conquerors in the 17th century; the prefix resonates in the names of towns around the area.
The Fon is the traditional ruler. He is both the head of the traditional government and the chief religious authority in charge of keeping the ancestors happy. The Fon is supported in his duties by the seven notables called Vibais. These Vibais are Shufais, whose positions are determined by rather intricate history. These include Shufai Ndzendzev, Tahnkum, Doh, Ruun, Tsenlah, Lun and Yuwar. Over the years other Shufais have been appointed by the Fon of Nso without any major political influence, but for the fact that they get a seat at the lower ends of the seating ranks in the palace. His power is kept in check by regulatory groups such as the “Ngwerong” (also “Nwerong”) which is in effect the security arm of the government and enforces decisions taken by the Fon. The Nwerong is solely responsible for enthronement of a new Fon. It is also responsible for replacing Fais and Shufais after the death of the incumbent. Members of the royal families (except the Fons) may not become members of the Nwerong. The “Ngiri” resembles the Nwerong, but is only for princes. New Fons are selected from a group of eligible princes by a system kept secret from those eligible, thus eliminating a possible source of corruption. The present Fon is Sehm Mbinglo I. Young and dynamic, he has reinforced traditional authority and the respect for human dignity despite the pressures of the modern world. The princes are called “Wontho” and regularly meet in the presence of the Fon to discuss family matters.
There are other Fons that generally act as advisers to the Fon of Nso. The existence of these Fons today signifies an evolution in the history of the Nso people. Most of them were ones leaders of independent tribes that through warfare or peaceful negotiations, or through share events of history came to subordinate the Fon of Nso. They are the only ones (along with foreign Fons) that are allowed to bring in their own seats (Kavahs) to the Nso Palace. These, inexhaustively, include the Fons of Oku, Mbiami, Nseh, Nkar, Gwan, Kiluun, Ngashong, Nshokov, Gwarkang, Taabah, etc. The Fons of Oku and Mbiami were once princes of Nso. All the Fons of Nso and Shufai Ndzendzev are members of both the Nwerong and the Ngiri.
Nso society is divided into groups according to lineage. Each lineage group is led by a “Fai”. Tradition dictates that the hand of a Fai is not to be shaken. Fais can be recognized by their glass bead necklaces and fancy walking sticks. A Fai is instituted by a Fon. Other leaders are called Sheys, and are a level below the Fais.
The Nso’ people migrated from Tikari in the Adamawa Region of Cameroon when there was a bloody succession after the death of Chief Tinki in 1387. The enthronement of Mveing as successor of Tinki sent all rivals to the throne away from Kimi. Ngonnso’, the founder of the Nso’ dynasty, left Kimi with a few followers together with her brothers Nchare Yen and Mbombam and their respective followers. After parting company with her brothers, Ngonnso’ and her followers first settled in Mbo’nso’, then later to Ndzennso’, Kovifem, Taavisa (for security), back to Koovifem, then to Kimbo (Kumbo). The tribe got its name from Ngonnso’, and is one of the largest tribes of Cameroon.
Women's tasks in the precolonial period included producing both crops and children. This has been a linchpin of the male power and status in the whole of Africa. This phenomenon is deeply analyzed in Miriam Goheen's 1997 ethnography, Men Own the Fields, Women Own the Crops: Gender and Power in the Cameroon Grasslands. The book discusses the struggle over power that existed in the Nso chiefdom and the colonial / post-colonial state amongst the sexes through a socio-historic lens for deeper analysis.
In Men Own the Fields, Women Own the Crops, Miriam Goheen elaborated on the gender inequality in Nso community. This gender inequality is established by the ideology of hegemony among the Nso people. According to Gramsci, "hegemony is the ways in which a governing power wins consent from those it subjugates; it is carried in cultural, political, and economic forms, in non-discursive as well as in theoretical utterances" (Goheen 1996:12). Hegemony is a discourse established in the favor of the government or any given society to control their population. Therefore, the government or the leaders establish laws to back up with this ideology. Hence, it generated inequality among the Nso men and Nso women. This gender inequality is defined by the subjectivity of the women to their men regardless that the women are considered the "backbone of the country" (Goheen 1996: 63). The Nso have an agricultural society and most of their food subsistence comes from farming. Nso women are called the "backbone of the country" because they are the farmers. However, these women do not have any power over what they produce on the farms except to feed their husbands and children with the food crops. In addition, these farmer women do not have any power over their farms because these farms could only be allocated to them by their men. Besides, the Nso women think it is their responsibility to take care of the food supplies of their households and they find great pride and strength in doing it. Therefore, in the Nso community, any woman who is not a farmer is marginalized by the society especially, by the women. Moreover, regardless of the women's power as farmers and the "backbone of the country", they are not allowed into the council of the men. This distinction is made because the Nso men considered their women as inadequate to reason. "Women, say the men, should always listen only to the man. They cannot reason correctly because their hearts get in the way" (Goheen 1996:71). Only men are required to discuss public matters with the chief or other leaders at the council of men.
Jujus, masked spirits, are an important part of Nso culture. (The word "Juju" can also refer to some type of magic.) Jujus come out on important occasions. Ngwerong and Ngiri (the prince's society) each have seven jujus, often seen passing by on the way to the death celebration of one of the society members. The passing by of a juju being led by its handlers and followed by children is quite the street performance. Other jujus include groups that dance to drums and xylophones.
Another traditional organization is "Mfu", a warrior society. Each village has its own chapter with its own meeting house where the group gathers every eighth day (the traditional week). It is a place where men in the village can come to hear the latest news and where the village leaders can disseminate information or organize village work. Most Mfu houses are richly decorated with carved posts, both inside and outside. To enter the Mfu house, one must wear a hat and a cutlass, and one must bring a drinking cup to partake in the drinking of "Melu" (raffia palm wine). Each member of Mfu must take their turn supplying the group with palm wine. When a member has done an adequate job of "celebrating" Mfu, the drums will come out for dancing.
Nso shares a vast culture. This is usually exhibited during the cultural week festival "Ngam Ngonso". This festival brings together all the various aspects of tradition and culture shared not only the Nso people but amongst the other tribes around Nso. "Jujus" are seen on display from the palace to other quarters of Kimbo town. It is a good view for visitors and indigenes of Nso.
From purely christian melodies and harmonies sung in local Roman Catholic, Presbyterian and Baptist churches to purely traditional and folkloric tunes of juju-dances, the Nso people are musical endowed. Perhaps, they are only matched with the Dualas and Betis of Cameroon. Reason why music and the skillful use of traditional melodies are very instrumental in the Nso culture.
This has given rise to a new generation of afro-pop and folkloric artists like Loh Benson and Richard Kings are serve today as flag-bearers of Cameroon’s cultural diversity. Their songs are highly appreciated both at Home and abroad.
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