Cultural Activities, Titles, Heritage

Many sons and daughters of the Nso tribe (wirfon) are proud, passionate, and zealot about their culture and tradition. To preserve and promote the culture and tradition of Nso, it is essential to prudently document the Nso oral literature [1]. Doing so will preserve and protect the Nso culture from cultural amalgamation. Most individuals who are familiar with the Nso culture must have come across a Fai or a Shufai. However, an individual who is not versed with the Nso culture and tradition may not know the difference between a Fai and a Shufai. The plural of Fai is aFai and the plural of Shufai is aShufai or Shusefai depending on the contextual usage.

Currently, the title of a Fai or a Shufai is awarded to males only. The title of a Shey which was only awarded to males, is currently awarded to females. Thus, one will not be astounded if a title of a Fai or a Shufai is awarded to females in the future. A Fai or a Shufai may be awarded to a wirfon or a wirkitum (an individual who is not a descendent of the Nso tribe). The aim of this essay is to classify the Fai and the Shufai titleship of Ntoh Nso (Nso palace or Nso Fondom).

This classification of the aFai and the aShufai of Ntoh Nso is similar in other Fondoms in Nso. The Fai Titleship The word Fai is mostly used as a title of a lineage head, clan head, or sub-clan head. Generally, a Fai is a ruler of a big compound. Most of the aFai are in polygamous marriages with many progenies. Frequently, a Fai or a Shufai lineage head is erroneously called a Bikiman (an appellation with etymology from the Pidgin English, meaning a Big-man). Furthermore, the word Fai signifies residential halls in a Fai or a Shufai’s compound or halls in the Fon’s sector of the palace [2].

In the Nso palace, there are many of these Fai residential halls.

1. Fai Kishiy (royal sleeping quarters). The Fai kishiy is in both palace and in Fai and Shufai compounds. A new Fon will usually not sleep in the Fai kishiy of his predecessor. Generally, the Fai and Shufai will sleep in the Fai kishiy of his predecessor.
2. Fai nshiyselav or Fai nchelav (royal stewards/attendants’ hall). This is where the head of the palace attendant (tanshiylav) or the royal stewards and royal attendants reside. This is found in the palace and in Shufai compounds.
3. Fai Ngwerong vikiyntoh (royal wives-attendant’s hall). This is used by nshiyselav se vikingntoh and it is the royal wives’ attendants’ hall.
4. Fai Kibvee (hall of ashes) – Where the Fon, Fai or Shufai are laid in state before burial.
5. Fai Ntaar (visitors’ hall) – Found in both Palace, Fai and Shufai Compounds.
6. Fai Kitav (store keepers’ quarters) – Only found in the palace.
7. Fai Nkomri Kwerkwer (yard keepers’ quarters) – Only found in the Palace.
8. Fai se Takibuh. One of these Fai in Taakibuh and only in the palace.
9. Fai ntangri (hall of sacrifice), where sacrifices are performed in the palace.

The presence Ntoh Nso has many residential halls. The Fai residential halls are found in a palace, a Fai, and a Shufai compounds. The residential hall in which a lineage head resides is called a Fai. However, if a wirfon is taken from his compound and made a lineage head of a compound, his originally compound cannot be called a Fai. This is different from a Fonship. If a wirfon is crowed as a Fon and he frequently uses his old compound, the old compound will be called a Ntoh.

The aShuFai Titleship
The term Shufai, which many wirfon apply to a lineage head with the title of a kibai (great lord) was reserved for a residence of a kibai. All the vibai from Nso had the title of Fai, and their residential halls were called Shusefai. Recently, the appellation of a kibai’s residential hall has become the title of the great lord [2]. In the thirties and forties of the 20th century, many wirfon started calling the vibai as aShufai. This may explain why many wirfon were not naming their children as Shufai. Generally, many wirfon have named their offspring as Shey, Fai, and Fon.

Naming of a child as Shufai is rare. The names Shey, Fai, and Fon as last names came into usage with the advent of the western schooling system and their insistence that pupils provide their family last names. Many children of aShey and aFai did not know their father’s name and even if they did, would not dare say it. Thus, these children provided Shey, Fai, and Fon as their fathers’ names.

Most of the aFai lineage clans often grow with time. A gigantic lineage or clan head can be elevated to a Shufai and the sub-lineages or sub-clans of that lineage or clan can be other aShufai, aFai, and aShey. Fai Sov was elevated to Shufai Sov, and currently has at least 6 aFai under him and dozens of aShey and aYaah under his canopy. Similarly, the Fai Mbingiiy has more than 10 aFai and dozens of aShey as sub-lineages. These aFai and AShufai are the visheer (descendants) of the big compounds. Generally, the visheer Fai or Shufai compounds do not have other descendants of aFai or aShufai under their canopy.

Greeting of a Fai is different from greeting of a Shufai. In saluting a Shufai, an individual cups his/her right hand and places it in the open palm of the left hand, then put his mouth in the cupped hand while saying ndzena. If it is a Fai, only the cupped right hand went to the mouth when the word ndzena is being said. The greeting of mmmm… is reserved for a Shufai and a Fon, while nso-on or nyar is reserved for a Fon. A Fai or a Shufai may not handshake with any individual. This practice is fast changing because of modernism.

Furthermore, the wife of a Shufai is called wiybaa and that of a Fai is a wiy wo Fai with no special appellation. A wiybaa wears a bracelet that is made with white buttons. A wiy wo Fai does not wear any special bracelet. Different from a wiybaa, a wiyntoh (wife of a Fon) wears a bracelet that is made with cowries. Furthermore, a Fai or a Shufai speaks directly to his subjects unlike the Fon who requires a Mfoomi or a Tarntoh to translate the speech to his subjects.

The aFai and aShufai of the Nso Palace
Many writers have classified the aFai and aShufai into different categories. Despite the different classifications, many writers agree that the seven vibai of Ntoh Nso are the highest in echelon in Nso [2-4]. Similarly, the seven atarntoh are the highest ranking aFai in Nso. It is worth remarking that other palaces in Nso have their own vibai and their own atarntoh.

The vibai ve samba or the 7 great lords of Nso Fondom are those that amalgamated with the Nso tribe in the early struggles against Barak Nyam raid in Kov-vifem [2]. Those in the originally category are:

1. Shufai Ndzendzev
2. Shufai Tankum
3. Shufai Yuwar
4. Shufai Do’ wo Ngven
5. Shufai Tsenla
6. Shufai Lun
7. Shufai Ndzendzev Tsen
   The next class of the aShufai are vibai ve Nso mntar. The mntar Nso were free commoners and aborigines of Nso [3]. The three vibai are:
8. Shufai Tsenla’ Kikay
9. Shufai Do’ Run
10. Shufai Do’ Ngven
    According to Shemlon [3], the present list of the 10 vibai of Ntoh Nso are:
11. Shufai Nzendzev
12. Shufai Takum
13. Shufai Yuwar
14. Shufai Ndendzev Tsen
15. Shufai Lun
16. Shufai Shuv
17. Shufai Tsenla
18. Shufai Sop
19. Shufai Do’ Ruun
20. Shufai Wainseri
    This list of the present 10 has been a subject of debate and controversy among many students of the Nso oral literature. These vibai has their stone seats in Takibu. Not every kibai has a stone in Takibuh. Most of the recently upgraded aFai to vibai have been as a form of recognition of their wealth and/or family size. These upgraded vibai are often referred to as vibai ve rober. Others have gained their vibai titleship through acknowledgement (honorary vibai). The aFai who are atarntoh are of the higher echelon than the honorary vibai.

The other vibai in Ntoh Nso are the vibai ve kpu or vibai ve dui or vibay ve ntangri. They are the great lords of death. Generally, they are the 5th grade successors of aFai Taawong [2, 5]. They oversee the preparation and burial of the disappeared Fon. The great lords of death are led by Shufai Bashwin.

The first seven are:

1. Suhfai Bashwin
2. Shufai Kongir
3. Shufai Dzem
4. Shufai Ndzendzev Kintitin
5. Shufai Shu Bui of Njavnyuy
6. Shufai Gham Kui
7. Shufai Tawai [2].
   The highest ranking aFai in Nso are the atarntoh from the Nso palace. These are the elders of the palace and are headed by Fai Mamo. Fai Mamo was tasked with giving the princesses from Ntoh Nso in marriage. The atarntoh perform ntangri, settle disputes, enthrone other title holders, etc.

The seven atarntoh of Ntoh Nso are:

1. Fai Mamo
2. Fai Fanjang
3. Fai Mbingiy
4. Fai Tsenkai
5. Fai Kuinto Nshilav
6. Fai Kuinse
7. Fai Nseni.
   There are so many aFai in Nso. Many of the honorary aFai have been created within the last 30 years. With the massive creation of the aFai and aShufai titleship, there is hierarchical confusion and power struggle. Some aFai are higher in hierarchy than some aShufai, and some aShey are higher in ranking than some aFai and aShufai [3]. This demonstrates the beauty and complexity of the Nso culture and tradition. The classification of the aFai and aShufai of Nso is a complex process.

Functional Classification
Many writers believe that because there are so many aFai and aShufai, they should be classified based on their functions. Others believe that they should be classified according to their occult societies (Ngiri and/or Ngwerong). The taxonomy below stems from the metaphysical world view of their functions. The different taxonomies are often responsible for the power struggle among these titleholders. The most obvious fighting is who sits on the right hand of another titleholder. Unfortunately, some of these aFai and aShufai spend ample time on power struggle.

The aFai and aShufai who can perform ntangri: Generally, an honorary Fai or an honorary Shufai cannot perform a ntangri. A ntangri is a peace offering sacrifice that a Fai or Shufai performs to honor ancestors and seek their intervention on issues that are important to individuals and the community [5]. In some big compounds, the Fai or the Shufai delegates Ngaiwir wo la’ to perform the sacrificial functions. The aim of a ntangri is to honor ancestors. Family members can offer a ntangri to the deceased at funerals or during specific intervention as required by cultural values.

The primary items used for a ntangri include palm wine, fowls, camwood, palm oil, and salt. Those participating in the ntangri rituals including the audience watch carefully, the movement of the fowl until it is completely dead. The behavior of the fowl is interpreted carefully as it indicates whether the sacrifice has been fully accepted by the dead or the god. Furthermore, it indicates if the individual on whose behalf the sacrifice is being performed has some personal matter that he or she needs to sort out for him or her to have a peaceful life. A atangri is not only performed in big compounds. A ntangri is performed when an individual is initiated into some secret societies or occult groups such as Yee Ngiri, Yee Ngwerong, and many others.

The aFai and aShufai who owns a sho-o: A sho-o is a calabash, which usually contains palm wine with a fresh stem of a kikeng plant inserted inside the calabash. The Fai or Shufai will perform a peaceful or appeasement prayer (kinka) while pouring palm wine into the calabash. Customarily, the individual requesting the sacrifice will bring money, palm wine, and a fowl. Usually, the fowl is not killed during the kinka sacrifice. Many writers believe that a Fai or a Shufai who owns a shinkan and can perform the traditional rites of ntangri and sho-o are of the higher echelon than those without these traditional authorities. In addition to performing their traditional functions, some of the aFai and aShufai play great roles in Ngiri and Ngwerong Societies.

Occult Society Classification
Some students of the Nso oral literature believe that aFai and aShufai should be classified based on their occult group(s). There are two main occult groups in the all Nso Fondoms. The Ngiri society is an occult group for the wontoh lineage (prince) and the Ngwerong occult society is for the nchelav lineage (commoners and retainers). Ngwerong is responsible for installing a new Fai, a new Shufai, and crowning of a new Fon. The Ngiri society does not have these privileges.

Therefore, in Nso, the ruling bodies are the Fons and the Ngwerong. Consequently, a Fai or a Shufai who is Ngang Yee Ngwerong is of the higher echelon than a Fai or a Shufai who is Ngang Yee Ngiri. A Fai or a Shufai who is Ngang Yee Ngiri and Ngang Yee Ngwerong is higher in echelon than a Fai and a Shufai who belong to only one of the occult groups. The vibai ve Nso mntar do not belong to either Ngiri or Ngwerong. However, the vikiytoh from these compounds have the potential of their sons being enthrone as a new Fons. The three vibai of the mntar Nso lineage are not of the lower echelon because they belong to neither Ngiri nor Ngwerong society.

The Honorary Classification
This class of a Fai or a Shufai is not awarded traditional powers. An honorary Fai or Shufai is not a sub-lineage or sub-clan of a particular big compound. An honorary Fai or Shufai is an individual who has gained his titleship through acknowledgement. They are of the lower echelon in the Fai and the Shufai classification. When an honorary Fai or Shufai dies, his rights and privileges may be withdrawn by the Fon [2]. When informing the Fon about the death of a Fai or a Shufai, the family will bring mendzev me Fon (loosely translated as the Fon’s water) to the palace. Usually, this mendzev me Fon includes a fowl, which is normally kept by the Ngwerong society [2]. The family may reclaim the Fai or the Shufai titleship after the death of the original awardee by performing certain palace duties and sacrifices. Generally, an honorary Fai or Shufai is lower in echelon than a non-honorary Fai or Shufai. This laurel tends to disappear after the first-generation succession of an honorary Fai or Shufai. The successors of honorary aFai and aShufai are not often referred to as honorary titleholders. Shufai Koffi, who was an honorary Shufai in Nkar has grown into an important big compound in Nkar.

Some individuals have attempted to classify the aFai and the aShufai according to their wealth. This is cultural amalgamation with the potential of destroying the Nso cultural values and tradition, if adopted. Most of the honorary aFai and aShufai are wealthy individuals with the potential of using their wealth to influence and shape the Nso culture and tradition. Some of them have used their influence to silhouette the Nso cultural practices, especially when they are out of the Nsoland. To preserve and maintain the Nso culture and tradition, the classification of title holders according to their wealth and influence must be condemned and abolished by our leaders.

Conclusion
The aim of examining the different classes of the aFai and aShufai titleship of Ntoh Nso is not to springboard a debate or to emasculate or elevate any Fai or Shufai of Nso. This classification of the Fai and Shufai titleship should serve as a platform for educating us about the Nso cultural heritage. The Nso culture and tradition are dynamic and with dynamism, transmutation is bound to occur. Concise documentation of the Nso oral literature from unbiased historians will ensure that the Nso culture is preserve from generation to generation.

The vibai and the atarntoh titleship are not limited to Ntoh Nso. There are aFai and aShufai in Fondoms of Nkar, Mbiame, Kiluun, Mbokam, Ndzerem, Kor, Lasin, and many others. The aim of this essay was not to examine the aFai and aShufai titleship of other palaces in Nso nor to compare the aFai and aShufai of Ntoh Nso with those from other palaces in Nso. The classification in this essay may ameliorate some of the unnecessary power struggle among these titleholders. Regardless of the ranking or echelon, all aFai and aShufai deserve respect from everybody.

Sources

1. Lafon, J., An introduction to Nso’ Culture, Vol. 1. 2011.
2. Mbaku, J.M., Culture and Customs of Cameroon, ed. T. Falola, 1950, Westport, Connecticut: Greenwood Press.
3. Mzeka, P.N., The Core Culture of Nso, 1980, Agawam, MA Co: Jerome Radin.
4. Shemlon, S.S., Men of Title, Power, Influence, and Cult Membership in the Paramount Kingdom of Nso’, 2011, Somerset, NJ: Smithsonian Institute EBook.

3) Yaa Yeewong
(Simply called Yeewong)
She is a female wanto’ chosen by the Fon to serve as his deputy Chief Priestess together with Faay Taawong his deputy priest. These two have principal roles in rituals and sacrifices of the ‘state’ and are members of the college of King Makers.
NB: The Fon is the Chief Priest of Nso’.

4) Ayaá vee wonnto’
Princesses fall under this category. Therefore any female wanto’ is raised in her own right to this position or successor to her mother or grandmother depending on the criteria used at the time.

Historically the Yaá title in Nso’ was limited to the above 4 categories. Overtime as the need arose to acknowledge women that had achieved in different fields and disciplines a 5th category was introduced.

5) Ayaá Mbu’mé
(Fondly called by some as Yaá chop I chop)
This is a category of honorary Ayaá that can be awarded at the discretion of the Fon to any female (including non-natives), it can also be obtained through proxies, lobbying or recommendation by Nso’ elders or communities world wide.
Generally their role is ambassadorial and most times they have no portfolio and are named after the places they live or had lived, careers, events, place of work or the Yaá title is simply linked to their names.
This 5th category constitute about 99% of Ayaá we have today.

NB: In the old Nso’, Yaá was strictly a royal title.