Traditional Liabation in Rong Village

THE RONG PALACE, NTUMBAW AND THE LION

During the reign of Gangtar the Rong people caught a lion. This was an event of historic magnitude given that it had never before happened in any of the villages in Mbum land. Jealous and envious of this big catch, the brotherly Ntumbaw Fon mobilized his people who marched into Rong palace and confiscated the lion. However, as time went on, the Ntumbaw people died in their numbers as it was believed they had confiscated the Rong Fon’s sacred animal which tradionally did not belong to them. This traditional violation had therefore brought curse and misfortune to Ntumbaw village. When Nganjo I ascended the throne in 1933 Ntumbaw began negotiations with Rong which resulted in the resolution of the problem. Following these negotiations Ntumbaw agreed to ( 1 )Return the lion’s skin back to the Rong palace( 2) give a wintoh to the Rong palace (3) give a Nchindap  ie a messenger to the Rong palace. In this respect, Sosong, a princess from Ntumbaw palace was given to Nganjo I as wintoh.  Nganjo refused the Nchindap stating that the wintoh was going to give birth to the Nchindaps. Sosong gave birth to four children ( Mbafon, Ngah, Nfor and Nteh) . Meanwhile, the Lion’s skin which had been returned to Rong was handed over to Yerima Ngiri a senior prince in the Rong palace for preservation. This lion’s skin was unfortunately damaged by rain which leaked through the roof of Yerima Ngiri’s grass house.

HISTORY, ORIGIN AND MIGRATION OF THE NJIRONG (RONG) PEOPLE

 The Rong people are believed to have originated from Kimi/Tikar in the Adamawa Region of the Republic of Cameroon, from where they migrated in company of their Warr brothers of the Wimbum tribe. From Tikari the Rong people migrated and settled at Ntem before proceeding to Rom (RO) on their way to Mbem. They finally settled at Mbirboh in Mbot Village around the later part of the 15th Century. During this time the Warr people lived together as a family. When the head of the Warr family died, trouble arose as to who was to succeed him. He had willed that at his death he should be succeeded by his youngest son, Bomnsa. When this happened his brothers as well as his elder sons became angry. Brothers to the Warr family head included Ndi Mbong (founder of the Rong dynasty) and the head of the Namor family (the present Binjeng of Binka) . His elder sons included the founders of Ntumbaw, Sop, Chup and Bum dynasties. This succession dispute brought about factions in the family which culminated in a wave of migrations in groups from Mbirboh (Nkambe plateau) to different areas. It should be noted that the name” Warr” means disperse or scatter. The Rong faction went behind the hills of Mbirboh and settled at Marong in Mbot. At Marong the Rong people planted crops to include raffia palm and kolanuts.  Ndi Mbong the founder of the dynasty died at Marong. He was succeeded by Nyagang who also died in the same area. Nyagang was succeeded by Tonila. The Rong people under the leadership of Tonila later migrated to the Mbaw plain leaving behind Jim Konda and Nkwanda Jiti to take care of their property. (The family of Jim Konda and Nkwanda Jiti are the original settlers of Mbakah in Binka village. This family is presently headed by Samuel Martong (alias Lapsamba) and Shey Johnson Njaba.) It should be recalled here that it was due to population pressure and the need for fertile land that the Rong people migrated from Marong to the Mbawplain.  It must also be noted that in the Mbaw plain the Rong people settled at Nyurong in the Sabongari area. Under the leadership of Tonila the Rong people escaped from the Fulani invaders (baramnyaa) to the Wangsi Mountain to take refuge in a cave. This was around the 17th century. (Some antiquities that had been hidden in that cave were brought to the Rong palace as recent as 1980).It is believed that when the Rong people escaped to the Wangsi cave they were betrayed by a grandson (from Ntem) to their enemies, the Fulani raiders. Consequently, Fulani invaders raided the Wangsi cave and suffocated about eighty six young men to death. It is believed that one of their Fons was captured in this raid. This invasion led to a split in the family. A prince and a princess escaped to Bui Division. Others escaped to Wat. The prince who escaped to the Mbam area in Bui Division was called Nformi Tarboti and the princess was called Nawoh.  It is believed that Nformi Tarboti and his sister Nawoh escaped with a Royal stool, royal cap and other regalia used in enthroning new Fons.  At this time the Nso dynasty was fully established at Kovifem. It is equally believed that when the Nso Kingship identified Nformi Tarboti as a Prince with royal materials, they crowned him Fon Rong woo Tansi  in the present Nkum  Sub Division of Bui Division. Nformi Tarboti’s sister Nawoh is believed to have gotten married to the Fondom of Nso. Her descendants included Goh, Gohla and Chih, one of whom is believed to have been married to the Fon of Ndzerim. It should be noted that while Nformi Tarboti and his sister escaped to Bui Division, part of the royal family escaped to Wat   to join the rest of the Warr family. At this time the Rong people were led by Tonsee who died and was buried in the present Wat palace.  The Rong people later returned to Wangsi from Wat. They were later joined by Nformi Tarboti who had escaped to Bui Division with enthronement material but was now returning as a Fon.  He was driven back as the Rong people could not do with two heads. Presently he is called Fon Rong woo Tansi in Bui Division (meaning the Fon of Rong who is in Tansi).


How the Rong people acquired the Land
The Vast Rong land was acquired through conquest. It is believed that Kamangong (founder of the Ndzigammnsi family) led the wars. He is believed to have possessed mystical powers. Besides the use of the bee, his greatest weapon, he also negotiated alliances with the neighboring villages especially the Fondom of Sop. Under his command the Rong people conquered all the twelve fondoms in the Mbawplain. These included the Ngang ( Sehn, Njimnkang) , the Ntem , the Ngashong, Mfonjong now in Mbah, Nkwi Gwan now in Kitiwum,  Nkwi Ndzen now in Kumbo, Nkwi Ngahndzifor now in an area around  Shisong, and Shokop villages.  Kamangong is also believed to have gambled the lives of two Fons and two Yaahs to acquire the vast land. 

Some Notable Historic Achievement of the Recent Fons

I. Fon Gantar:

He successfully occupied the western mountainous limits of the village. Under his reign a lion was caught in the village

Fon Nganjo 1

He successfully liberated the highlands of the village from graziers. Through his influence antiquities that were left in the wangsi cave during the Fulani raids were brought to the palace in 1980. He worked hard to restore the tradition of the Rong village. The nwarong which had been abandoned in the Wangsi cave during the Fulani invasion was brought to the palace in 1980. The ngiri society was restored.

2) He opened up to western civilization by welcoming the Cameroon Baptist Mission on his land, thus creating the pioneer CBM church in the Mbuntzi area in 1933.

3) He gained the confidence of the colonial administration to the extent of becoming one of their closest collaborators in the delimitation of village boundaries in the area. He worked collaboratively with the British colonial administrator Dr Jeffreys to delimit the boundaries of most of the villages in Wimbum land.

4) He introduced rice (1971) farming in the Mbaw plains of his village leading to the creation of the first village farmers’ cooperative in the area.

5) It was under his reign that the village acquired the Government School Mbawrong.

6) His most significant achievement could arguably be that he got the village and its Fondom to be recognized officially by Government in 1965.This recognition was concretized in the West Cameroon Gazette No.24, Vol.5, and page 98 of 5th June 1965. A Prime Minister’s Certificate was issued to this effect on Nov. 4th; 1966.It is therefore a grave mistake that in the transition from the classification of Fons from the West Cameroon to the current status the Njirong Fondom was left out from the 2nd class ranking that was by right attributed to all gazetted Fons.

His mother (Mambong) was from Njitang Ntumbaw. He had three sisters: Kuya, Goh and Kwipsa. He was married to thirteen wives and fathered more than a hundred children with many grand and great grandkids.

III. Fon Nganjo II

1) It could be said that as an educationist he is paying particular attention to the education of his people. His efforts have so far been rewarded with the creation of Government schools at Njirong and Shokop, and a Government Secondary School at Mbawrong. It was through his influence that Government Secondary School Ntumbaw was created. He led a delegation to Yaoundé in company of Fai Bamtoo of Ntumbaw and other notables which culminated in the creation of the GSS Ntumbaw. He has awarded scholarships to deserving students from the village studying in different secondary institutions of learning. He has donated footballs and jerseys to different institutions of learning in his area of jurisdiction.

2) In the health field a fully functional Health Centre has been created in Mbawrong and equipped with aid from US donors, thanks to the Fon’s energy. 

3) In the area of communication infrastructure, the Mbawrong farm lands were disenclaved by a modern laterite road thanks to financing from the EU. The village development committee through their self-help efforts built 4 bridges to facilitate access and inter quarter communication. The bridge linking Ntumbaw and Njirong villages has been constructed.

4) By collaborating fully and peacefully with the Administration through The Divisional Land Commission he successfully put an end to the long standing land dispute at Mbawrong by a Decision of Prefectural Order No 004/2004 of 1^st June 2004..

5) He has institutionalized the Village Development Committee to render it more effective as a collaborative arm of the Administration at the Sub Divisional level.

6) His quest for higher education has taken him away from the village for post graduate studies. The entire population of the village considers this a double blessing as he continues to lure development to the village from the Diaspora.

Fon Nganjo II and Wintoh

Fon Nganjo II making a speech

THE ECONOMIC POTENTIALS OF RONG VILLAGE

 Rong village, otherwise known officially as Njirong village is found in the extreme North-Western Region of Cameroon. This village is divided into two parts: the upper Rong (where the Fon’s Palace is located) and the Lower Rong other wise known as Mbawrong. The upper section of the village is located on an altitude of about 1900m above sea level with temperatures of about 20 -23⁰c annually with rainfall of about 3000mm. Lower Rong or Mbawrong is located in the Mbaw Plain on an altitude of about 900m above sea level with temperatures ranging from 25 - 29⁰c, with rainfall of about 2000mm.

These variations in relief climate have been a source of blessing as the village practiced varied economic activities. These range from agriculture, fishing, forestry and tourism.

Agriculture

Agriculture is the main human activity of this village and it is the backbone of the economy. It can be divided into subsistence agriculture and commercial agriculture as well as pastoral agriculture.

A)    Subsistence agriculture.

The villagers of the upper section of the village cultivate crops like corn, beans potatoes and cocoa yams. Vegetables like huckleberry are cultivated for domestic consumption. Large quantities of harvested food crops are sold in Ntumbaw and Ndu markets. It is equally worth noting that bananas, plantains tomatoes and sugarcane are grown at subsistence level. The fertile soils of Nyanki and Shuashua contribute a great deal to making the upper section of the village the source of agricultural produce in Ndu Sub-Division.

In the lower part of the village Mbawrong agriculture is equally practiced with the difference being that it is done on commercial basis. In addition to all what is produced in the upper Rong, the fertile crescent of Mbawrong is well – known for the cultivation of groundnuts, egussi okra, Soya beans and beans in general. Other crops that are grown in this part of the village include yams, pepper, cassava and sweet potatoes. Due to the disenclavement of the area, business men and women always come right to the doors of the farmers to buy the produce.  Mbawrong the bread basket of Ndu Sub Division has been become of strategic importance to the government and European Union because of its economic vitality.

B)    Tree Crops.

Tree crops are grown in Mbawrong in large quantities as a result of its fertile alluvial soil. These include oranges, plumps, guava, pears, mangoes, grapes, lemons, limes etc. These are sold right at the door steps of the farmers as buyers come from Kumba, Foumban, Ndu and even Nigeria in quest of these fruits.

C)    Commercial Agriculture

Commercial agriculture is practiced in Mbawrong. Palms and rice farming are cultivated on a commercial scale. Much of the oil palm in the region is sold in Cameroon and Nigeria. The first  cooperation society was created there known as the Mbawrong Rice cooperative limited which helped the farmers in marketing the rice .Recently ,thousand of tons of rice produced in Mbawrong is sold to Nigeria, the Western Region of Cameroon as well as to buyers who come to the area form Ndop .Due to the assistance from the Cameroon government improved Varity of rice is cultivated in the village and this has gone a long way in the helping the villagers send children to school .Many children are even able to sponsor themselves due to agricultural practices as evident in G.S.S Mbawrong

Cocoa production is also effected in Mbawrong but in small scale as this crops production is still developing in the village. This sector, though still developing is already attracting many buyers who unfortunately do not use scale balance in buying the cocoa. Many farmers are getting in to the production of this crop, given the increasing price of cocoa at the world market today. This produce is sold mostly to buyers who come form Bafoussam, at given away price.

 (D) Pastoral Agriculture

This type of agriculture is practiced both in upper and lower section of the village. Involved are the villagers and outsiders (some of whom are from Nigeria), the bororos, the Akus etc. Due to it vegetation and vast landscape (one of the largest in Donga Mantung division) the village can boast of hundred of thousand of cattle. The tribal conflict in the neighboring Nigeria have paradoxically contributed positively to this sector of agriculture in the village as a good number of immigrants form Nigeria have settled in Mbawrong. During the dry season, transhuman is easy in the village as the cattle of the upper section of the village move down to Mbawrong and only go back during the rainy season.

2) Fishing

This sector occupies an important place in the economy of the village and that of Ndu-sub division. Using merely traditional methods the village is capable of producing hundred of tons of fish per year. This is practice in big streams like Nkuh, Ngensi, Nfi, Miwie, Nkoh etc.The Bamenjim dam has caused a variety of fish to be present in the lower section of the village and this has been a blessing to the village. Most of the fish that is found here include mud fish, Cray fish, njanga, mbonga or what is popularly as known” wan buni,” tilapia and crap. The fish is consumed locally as well as exported to Nigeria and other regions of Cameroon

3) Vegetation and Forest Exploitation

The village is blessed with various types of vegetation due to its diverse climatic condition and rich soil. A vast nature forest has developed at the Nyanki area of the village which is located in the middle of the upper and lower section of the village. The village needs sponsors to conserve and protect this bio-diversity natural resource which is estimated at thousand of square kilometers   

The Eucalyptus tree is grown in the upper section of the village. It has gone a long way to help villagers as it is a source of fuel for cooking and its wood is used in building houses. Recently there has been mad –rush to the village by outsiders who trade in timber. This is exported mainly to big towns like Bamenda, Douala, Limbe, Buea, kumba etc wild life and like mahogany, Iroko, Eony and cam wood are found in the Nyanki area Of  the village as well as at Mbawrong. There constitute a delicacy to dealers in the timber who have not had it easy with the ministry of wild life and Environmental Protection. All in all, this has also been a major factor in bringing revenue to the village, as they have not only offered timber, but also medicine (qurmine) too.

Setbacks to the Njirong Village  Economy 

1)The big loss of human resource. In addition to the human loss recorded during the slave trade it is unfortunate that the migration of the warr people (now in Ntumbaw) has affected the progress of the village to a large extent. These people used to live in Rong village (just above the palace) but due to some misunderstanding they migrated to Ntumbaw around 1945. It is reported that in those days the medical tree “Rep” which is used in producing quinine was never used as fire wood except by the village head – the Fon. It happened one day that some people of war committed the taboo by burning this stick as fire wood, instead of forwarding it to the Fon’s Palace to be used as fire wood when the Fon and his councilors learnt of this act they became furious with the Warr people. This led to some misunderstandings consequently causing the warr people to leave Rong (Njirong) and settled in the neighboring village – Ntwmbaw. As a matter of fact the contribution of these people to the development of Ntumbaw has made the Njirong people to wonder as to what would have become of this blessed village had the war people remained in Njirong.    

2)The Fertile Mbawrong Land

The land at Mbawrong is exceptionally fertile. It is so rich in fertility that almost every crop does well there. This coupled with the God – given generosity of the Rong people has led to an influx of outsiders in the village. This has led to a long lasting land dispute with a neighboring village that has just been recently solved by the Cameroon Government. This dispute has gone a long way to retard the development of the village, which explains why Njirong is one of the few unfortunate villages Donga Mantung Division of the North West Region of Cameroon that neither has pipe born water nor electricity. As a matter of fact the village has been losing quit a good number of people due to diseases not unconnected with the drinking of dirty water.

3) Other set-backs to the economic welfare of the village has manifested themselves

In farmer-grazer problems. From time immemorial the village has lost a lot of wealth in an attempt to bring cattle rearers and farmers to agreement especially as some administrators have rather helped to fan these misunderstandings to the detriment of the village.

It has been only by the special grace of God that Rong otherwise known as Njirong has survived till date. The fact that it is now referred to by some as the “Israel of Ndu Sub – Division” still leaves much to be desired by the villagers of the “little heaven” on earth.

  

Inventory of Tourism Potentials in Njirong Village

INVENTORY OF TOURISM POTENTIALS IN NJIRONG

a)  Natural Attractions

Mountains constitute one of the natural attractions. They form part of Western Highland commonly known as the Bamenda Highlands. These include Mount Wangzi, Mount Yamku and Mount Jaji .They are characterized by steep and gentle slopes, rocky cliffs and water falls. Mount Wangzi and Yamku have very sharp peaks.Yamku has a special rock carved into a chair called ‘‘Ndzighamzi’’. This rock-like chair was used in crowning previous Fons like Fon Gantar. Mount Jaji has a vast undulating plateau at the top while the side overlooking the Mbawrong is characterized by deep valleys and gorges. Even though these mountains are visible from the plateau, they are much more visible from the plain. Climbing to the summit gives a full appreciation of mountain splendor. That is, one enjoys the cold mountain wind, its calmness with noise from birds singing on the trees. One equally has a panoramic view of the vast lowland area commonly known as the ‘‘Mbawrong.’’ Mount Wangzi is so particular for its composite cones where one can ascend and descend on the same mountain range. These mountains are also characterized with beautiful mountain vegetation which save as habitat for some animals and birds’ species (monkeys and gorillas).Sections of the slopes of Mount Jaji, Wangzi and Yamku comprises of stunted grasses at the top, sparse wooden savanna in the middle and a natural forest at the foot. Some species of the trees like Pegium make it special because it is exploited and use in the pharmaceutical industries.

Rivers here take their rise from the highland area of the village and flow southward toward the lowland. The major rivers include Marong, Miarin, Nfi, Nooh, and Nku-Sop. They are rich in aquatic species. For example at the deep river pools of river Marong, Nku-Sop and Miarin are found crocodiles, Hippopotamus  that mostly migrate toward the Mappe dam constructed on river Miarin. It is worth mentioning that all these rivers are tributaries to river Miarin while Miarin is a tributary to river Sanaga. There are also species of fish like tilapia, and mudfish.Flora and fauna species also make up for tourism potential in this area. Examples of fauna species include Green long tail, Cameroon olive pigeon, Cameroon blue headed bird, Bamenda apalis, weavers, Turaco Banneman (having green, red, yellow feathers reflecting the colour of Cameroon flag). This is very special in this locality because its red feather is used in decorating title holders (see plate B below). Other species include Baboons, migratory Buffalos, African Golden cat, yellow duiker, and rodents like squirrel and cane rats.

More so, caves are good historical sites for they were used as refuge centers during wars. Today they serve as hiding places for animals when they sense danger from hunters but could be great tourist sites. (The wangsi cave is of historical magnitude). The lowland (Mbawrong) is separated from the highland by a continuous escarpment. This area allows for a good vision of the mountains and hills surrounding it. The soils here are fertile and favour the cultivation of different crop species ranging from food to cash crops.

  

Human attractions

Socio-culturally, the population of Njirong has a wide range of culture which varies from feeding and dressing habits, social organization, her local architecture, belief, rites and ceremonies as well as rhythms and dances. These cultural potentials are both material and immaterial. What is good to know here is that, though it can be distinguished as such, it is inseparable, because no object is doom. The local architecture is wonderful. Typical traditional houses are built using local material like bamboo for building and thatch for roofing. Though the pattern of constructing houses has been modified, these traditional houses are still maintained especially around the palace and where cultural manifestations take place.

Their dressing style can be seen especially during manifestation and traditional ceremonies. During this period men dress with black cap weaved of fibre alongside embroidered gown over skirt-like pieces of cloth as seen on plate D below. The cap may have a red feather if the person is a title holder. Women on the other hand wear blouses with two pieces of loin cloth. The main traditional dish is corn fufu and Huckle berry which is prepared during traditional gathering.

Most beliefs are accompanied with rites and ceremonies. The population of Njirong believes that there is a god of the soil, who governs all the agrarian activities. As a result honour is given to it at the beginning of each planting and harvesting period respectively. This is done first of all by visiting the sacred shrine in the sacred forest where some rituals are performed. Then the queen mother must be the first to plant while the community plant after her. This goes same for harvesting. In addition there is a big ceremony when a Fon ‘‘disappears’’. The Wimbum people in general and those of Njirong in particular believes that a Fon never dies but ‘‘disappears’’. During this period, the community is not allowed to do any farm work and other activities except preparation in readiness for commemoration. This period can last for two weeks in which rituals and other traditional rites are performed on the land. 

At this time Nsingong, the most dreaded sacred society of the land goes round the borders of the village, preventing any ills that might befall the village during this period of ‘‘blackout’’. 

After this, follows the enthronement of a new Fon and the opening of the commemoration proper. This is signal by gun shots. This is followed by big celebrations which involve all villages of the Nkambe plateau. Days are allocated for each village to animate through their traditional dances and ‘juju’ display.The annual traditional dances are also big events in this locality as it regroups sons and daughters from far and near to participate in the event. Furthermore the rhythm and dancing styles are splendid with instruments like drums, flutes, wooden gong, and xylophones and mask while dressed in beautiful traditional attire. These dances are performed according to social classes, age, and sex. For instance ‘‘Nfuh’’ is men’s dance. It is an old dance that took place after victory at warfront. Today in this area ‘‘Nfuh’’ is danced on special occasions especially during the death of a Fon or notable as well as a prince and princesses. Samba on the other hand is also a men’s dance when they come together. ‘‘Mbaya’’ is entirely a youth dance. While ‘‘Tooh’ ’and ‘‘Njuh’’ are women dances.

Economically the activities of this region are also a potential for the development of tourism. For example agriculture, craft work, apiculture , aquaculture . Agriculture is the main activity here and involves about 80 % of the community. The major crops cultivated in the area include, corn, beans Irish potatoes, rice, groundnuts, yellow yams, plantain cassava, Arabica (plateau) and Robusta coffee (plain), oil palm, and cocoa, and rearing of animals like cattle, goats, pigs. Cultivation techniques include bush fallowing, intensive subsistence (plateau) and to a lesser extent shifting cultivation slash and burn method (plain). One of the most important tourism aspects is the way the society procures food supply. Agriculture promotes tourism from the substantive relation between the indigenes and diet.

Fishing is also one of the economic activities in this region and takes place in rivers Marong, Nfi and Nku-sop that are found on the plain. Apiculture constitutes a lucrative economic activity. Njirong is the leading village in the production of honey. Good refined white and brown honey, can all be obtained from this region and has medicinal value such as the treatment of cough, wounds, insect bites. 

Finally craft work cannot be ignored. Here bamboo, elephant stalk and fibres are used to weave mats, trays, baskets, caps as well as other decorative objects. Wood is used in the carving of traditional walking sticks, masks; see plate E below, stools and other furniture. Wood carving has a greater prospective to the development of tourism because this sector stands as a warehouse of the people’s culture.   Bamboos are used to make cupboard, tables, chairs and beds. Even though smiting is practiced it is to a lesser extent. Embroidery is widely done and involves the production of traditional gowns bags and caps.

Social Amenities

There is the absence of tourism infrastructure. No accommodation facilities (hotels, inn). Leisure centers are not present but for local bars where brewed beer and traditional beer commonly known as ‘‘shaah’’ is sold. As for road infrastructures, there is a ring road that cut across Bamenda to Nkambe passing through Ndu. The road network is accessible though there are patches that are untarrred which render circulation difficult in the rainy and dry season when there is mud and dust respectively. From the Kakar junction (Ndu), Njirong is linked by a trans-African road as on map 2. She is poor in relation to the availability of Social amenities (electricity, pipe borne water, and telecommunication) are also absent, but for a government school and health centre where non serious cases can be taken care of, before transporting the patient to a bigger hospital. All these can be summarize on table 2 below.

Promoting Tourism in Njirong Village

The promotion of ecotourism in Njirong begins first of all by protecting the environment. Then consider the visitor and their needs. There is a direct relationship between a place and what it can offer. The protection of these ecotourism sites means preserving the place by ensuring that within these sites the best places are retained.  For example features offering spectacular views, solitude and serenity, unique ecological balance and unique cultural association. These are the things that attract tourists, thus need to be protected. The visitor and his needs depend on what nature has provided in that area. For example if there is a mountain in an area, then the type of visitors could be mountaineers, whose activity could be to participate in mountain race or mountain trekking.For their needs, it implies putting in place structures and facilities that will favour the evolution of ecotourism activities in this area. It is worth mentioning that ecotourism is just a segment of tourism and thus requires specific solutions. Notwithstanding, care should be taken when providing some of these needs in order not to threaten the ecology.

Njirong can provide several ecotourism activities as a result of what her natural potentials offer. Therefore, the need to develop and promote these activities; so as to enhance ecotourism in the locality. For instance, her numerous mountains can be used to organize international mountain race just like the Mount Cameroon race. Given the fact that some of the winners of Mount Cameroon Race of Hope (Ngwang Catherine and Lawan Ibrahim) are from this locality and have been using these mountains for training, Other activities that can take place on these mountains include: purification (retreat) camping, trekking and discoveries (Wala 2002) since they are void of noise pollution common in our towns.

Traditional Beliefs and Cultutural Taboos in Njirong Village

Traditional Beliefs in Rong Village

·         The Rong people belief in the existence of many gods; god of the land, god of the water, god of the sun and god of fertility.

·         They also belief in life after death and the continuous communion with their ancestors.

·         They beliefs in traditional sacrifices to their ancestors and to the gods for appeasement of the land.

·         They beliefs that fidelity is of paramount importance to a couple, failure of which there will be severe consequences.

·         They belief that the gods must be appeased in cases of adultery.

·         They belief that members of the same secret society do not share women, failure of which the consequences will be disastrous.

·         They belief in traditional public holidays ( Mbomtaa) during which nobody goes to the farm.

·         They belief that when it rains throughout the night and continues the next day, the gods of the land is out to purify the land. Consequently, nobody goes to the farm on such a day.

CULTURAL TABOOS IN RONG VILLAGE

1.       Nobody calls a sitting Fon, Mayaah or a Fai by name.

2.       Nobody shakes the hand of the Fon, mayaah and a Fai.

3.       Every woman must bow down before greeting any of the above mentioned

     personalities. At the sight of the Fon the wives of the princes must disappear.

4.       Nobody goes out when the nsingong the most dreaded secret society is out of it shrine. No child cries or a dog barks when the nsingong is out to purify the land. If otherwise, then there is a curse in such a compound which requires cleansing.

5.       Nobody goes to bed with a Fon’s wife.

GEOGRAPHY OF NJIRONG VILLAGE

LOCATION OF RONG VILLAGE ( NJIRONG)

Administratively, Njirong is found in the North West region of Cameroon, Donga Mantung Division in Ndu subdivision .Rong is amongst the seventeen villages that make up the sub division ruled by a Fon.

Geographically  Njirong is located between latitude 5°and 35’ and 6° 40’north of the Equator and longitude 9° 5’ and 11° east of the Greenwich Meridian. Njirong is located 35km south East of Ndu town along the Trans African road.

Njirong can also be reached from the Adamawa and western regions through the Trans African road from Foumban-Magbwa-Mbankim. She is made up of fourteen quarters; namely Mbulah, Ntayatsi, Nfi, Kofhu, Shokop, Ngashong, Mafa (market square) located on the plain of the village. Quarters on the plateau include Mbupluh, koye, Mbulah, Ntoh (where the palace is), Nyanki, Kansha, Njito. This village is bordered to the northwest by Ntumbaw, to the south east by Ntem, to the southwest by Bui division, north east by Sop. It is the third largest village in terms of surface area in the sub division, after Ndu and Sop.

                       The Physical Geography of Rong

 Topographically (Nganjo 2005), Njirong is found on two distinctive landscapes namely, the upper part situated on the plateau and the lower part on the lowland (Mbawrong). The upper section is hilly and mountainous with altitude ranging from 2000m-2700m above sea level while the plain is 850m above sea level.  This plain is an extension of the Noun and Adamawa plains of the West regions and Adamawa regions 

According to climate, (Abdou 1999) Rong has two seasons like all areas of the grass field. Rainy season begin from mid-March to mid-November while the dry season takes off from mid-November to mid-March.  Annual precipitation varies greatly between 1500m-2000m with highest rainfall in July and August. Furthermore the distinction in landscape, has led to variation in climatic condition of this village. On the plateau, climates are extremely cold especially in the mornings of the dry seasons and mild during the rainy season.  In the dry season afternoons have cool dry air accompanied by strong winds. On the plain at Mbawrong, dry seasons are not as cold as on the plateau. And most often temperatures are excessively hot and moist before the start of the rainy season.

                  The Vegetation of Rong ( Njirong Village)

As concern the vegetation of this area, one can find extensive grassland dotted with forest of secondary type. The natural vegetation is fast degrading due to deforestation. Those remaining are found on mountains summit known as montane forests, while those along river banks are known as gallery forest. Mountain grassland is mostly found on the slopes while Rapphia occupies the valley. Man-made forest is gaining ground especially on the plateau of the village with the planting of eucalyptus trees which now dominate the landscape. Here, remnant of natural forest is found behind the palace and constitute a sacred forest. On the plain are found some sacred forests, oil palm plantations, and fruit trees such as cocoa plantations. 

 A number of small streams flow across the village, with highlands serving as their source areas. The water flows down the valley toward the plain where they meet to form bigger streams. The soil varies as well. Rich alluvial soils are found on the lowland area; deposited by agents of denudation (wind, water). This soil offers great agricultural potentials because of its fertility. Soils on the upland area are ferruginous soils.

POLITICAL ORGANIZATION OF NJIRONG

The highest authority of the village is the Fon. He intercedes on behalf of the village with the ancestors. He possessed divine powers. He is considered a political as well as the spiritual leader. The Rong Fon officiates over social and religious ceremonies, performs rituals and rites over the principal cults and deities of the land. He announces final decisions in matters of war, peace and justice.  He is the custodian of tradition and an embodiment of the customs and culture of the Rong people. He appoints as well as relieves people from positions of responsibility. He decorates outstanding villagers’ for their achievements. The Fon is the high priest as well as the leading figure of the executive, judicial and legislative bodies of the Rong village. His powers are limited by those of the Nwarong society

The Fon is assisted by Sub Chiefs called pkibai or Fai who are administrators of different wards and/or quarters. The pkibais also known as ptarlah-kuh are seven in number and constitute the pillars of Rong village. These ptarlahs had functions which could be considered ministerial because they perform special functions by virtue of their positions. The pkibai are the people who meet in a succession council and decide on whom to enthrone as a new fon when a fon died or disappeared from the palace. Shu Fai Ndzigamnsi  is the most senior kibai in Rong village. His immediate assistant is Shu-Fai Boonya.

The Mayaah is next in rank to the Fon. She acts like a regent in the absence of the Fon. She assumes the duty of the Fon in the event of a vacancy and/or physical incapacitation. She is in charge of women affairs in the village. She executes delegated functions from the Fon.

Next to the Mayaah is the Faidom. As stated earlier, this is headed by Fai Kuh Ndzigamsi.The Fais intercedes on behalf of the different families with their ancestors. They also receive delegated powers from the Fon.They settle disputes in different families and organize community labour when need arises.

The next important institution is the village traditional council. This is headed by a Chairman appointed by the Fon. The village council acts like the judiciary arm of the village. The village council implements community labours and settles disputes in the village.

The Sheys, Tantohs, Nformis, Tamfus, Gweis and other title holders are appointed by the Fon. They represent either families or secret societies in the village. They implement traditional injunction orders, settle disputes and perform other important functions in the village.

                        TRADITIONAL INSTITUTIONS

The Nwarong is the most important institution of the land. It acts like a criminal court or military tribunal. It polices the land and also maintains security. It executes death sentence on people accuse of witchcraft and those who have committed serious crimes. At times punishment is in the form of banishment, severe beatings or confiscation of property. The nwarong also disciplines the fon if he violated the laws of the land. In short the nwarong is responsible for the restoration of the violated mores of the land.

The most dreaded traditional institution in Rong village is the Nsingong headed by Shu Fai Ndzigamnsi. Other important members of this institution are Shu Fai Ndzigamnguh of Ntumbaw and Fai Shoo of Nseh Makop village. Membership which is hereditary is limited to seven. The nsingong protects and purifies the land from evil.

The next important institution is the Ngiri. Here membership is restricted to the royal family. Though the ngiri played a similar role, the nwarong exercised greater control over the fon.

The nfuh, the war society was opened to all males. The nfuh fought wars of expansion and defended the Rong village. Beside the military functions the nfuh also had a dancing wing, which was used in the death celebration of members, and some notables such as title holders, lineage heads and chiefs. The leader of the nfuh society was the Nformi.

Another society similar to the nfuh was the Samba or the manjong. This institution had structures similar to those of the Nfuh but membership was extended to foreigners in Rong village.

The Toh was the women dance of Rong village. Membership is not restricted but open to all.

The Ndapngong. This was the traditional house of the land. It is in the Ndapngong that new Fons are coronated and traditional rites performed. Traditional rites are performed in the ndapngong before each planting and harvesting season.

The Pfim: This is the grave yard  of all late Fons. This is the most sacred place in Rong village. It is in the pfim that current Fons intercede with their ancestors on behalf of the population.

FAI NDZIGAMNGUH (FAI SOP) OF NTUMBAW AND RONG VILLAGE

Fai Ndzighamnguh is originally of Rong village. When the Ntumbaw people arrived their present site the Rong people welcomed them as their warr brothers. Fai Ndzighamnguh was designated by the Rong people as the traditional cup holder and landlord to the Ntumbaw people. As a senior Kibai in Rong village, Ndzighamnguh was a member of the dreaded nsingong society. He still played this role as landlord to the Ntumbaw people. He would report to Rong village each time the nsingong would come out to purify the land. Ndzighamnguh and Ndzighamnsi were the leaders of the nsingong society. Both of them were the most respected Kibais in both Ntumbaw and Rong because of the important role they played in the two villages. They all performed tradition in Ntumbaw and Rong villages together.  It is believed that at one moment in history, the Ntumbaw people urge him to create his own nsingong. When this was done several people in the Ndzighamnguh family died as this was a violation of the established tradition of the land. Ndzigamnguh escaped to Wat because of the misfortune he has brought to his family. He fell sick and was compel to come and perform traditional sacrifices in Rong village. Chechfon ,  his elder brother handed back his traditional cup, a goat and the” nking” (gong) to Rong village until traditional sacrifices were performed. Out of anger, Ndzighamnguh escaped from Ntumbaw and settled among the Sop people in Ngvu. To him, Ntumbaw deceived him and he lost most members of his family. He is still strongly attached to Rong village and still plays a prominent role in both Ntumbaw and Rong village. The Rong people are responsible for the enthronement of Fais in the Ndzighamnguh family.

FONS WHO HAVE GOVERNED RONG UP TO DATE

                                                                                                                

Number	Name of Ruler	Place Governed
1	Ndimbong-	Founder of Rong village
2	Nyagang	Died at Marong in Mbirboh Mbot
3	Tonila	Led the Rong people from Marong to the Mbawplain
4	Wembo	Died in Wanse Mountain
5	Tfumnkong	Died in Yamnku Mountain
6	Mumbaa	Died at Njinfkfu- Present Rong
7	Gamngong	Died at Njinkfu- Present Rong
8	Mungeh	Present Rong
9	Tonsee	Died at Wat
10	Gangtar	Present Rong Village
11	Nganjo I	Died (July 5th 1995)Present Rong village
12	Nganjo II

Origin and History of Njirong Village

The Rong people are believed to have originated from Kimi/Tikar in the Adamawa Region of the Republic of Cameroon, from where they migrated in company of their Warr brothers of the Wimbum tribe. From Tikari the Rong people migrated and settled at Ntem before proceeding to Rom (RO) on their way to Mbem. They finally settled at Mbirboh in Mbot Village around the later part of the 15^th Century. During this time the Warr people lived together as a family. When the head of the Warr family died, trouble arose as to who was to succeed him. He had willed that at his death he should be succeeded by his youngest son, Bomnsa. When this happened his brothers as well as his elder sons became angry. Brothers to the Warr family head included Ndi Mbong (founder of the Rong dynasty) and the head of the Namor family (the present Binjeng of Binka) . His elder sons included the founders of Ntumbaw, Sop, Chup and Bum dynasties. This succession dispute brought about factions in the family which culminated in a wave of migrations in groups from Mbirboh (Nkambe plateau) to different areas. It should be noted that the name” Warr” means disperse or scatter.

The Rong faction went behind the hills of Mbirboh and settled at Marong in Mbot. At Marong the Rong people planted crops to include raffia palm and kolanuts.  Ndi Mbong the founder of the dynasty died at Marong. He was succeeded by Nyagang who also died in the same area. Nyagang was succeeded by Tonila. The Rong people under the leadership of Tonila later migrated to the Mbaw plain leaving behind Jim Konda and Nkwanda Jiti to take care of their property. (The family of Jim Konda and Nkwanda Jiti are the original settlers of Mbakah in Binka village. This family is presently headed by Samuel Martong (alias Lapsamba) and Shey Johnson Njaba.) It should be recalled here that it was due to population pressure and the need for fertile land that the Rong people migrated from Marong to the Mbawplain.  It must also be noted that in the Mbaw plain the Rong people settled at Nyurong in the Sabongari area.

Under the leadership of Tonila the Rong people escaped from the Fulani invaders (baramnyaa) to the Wangsi Mountain to take refuge in a cave. This was around the 17^th century. (Some antiquities that had been hidden in that cave were brought to the Rong palace as recent as 1980).It is believed that when the Rong people escaped to the Wangsi cave they were betrayed by a grandson (from Ntem) to their enemies, the Fulani raiders. Consequently, Fulani invaders raided the Wangsi cave and suffocated about eighty six young men to death. It is believed that one of their Fons was captured in this raid. This invasion led to a split in the family. A prince and a princess escaped to Bui Division. Others escaped to Wat. The prince who escaped to the Mbam area in Bui Division was called Nformi Tarboti and the princess was called Nawoh.  It is believed that Nformi Tarboti and his sister Nawoh escaped with a Royal stool, royal cap and other regalia used in enthroning new Fons.  At this time the Nso dynasty was fully established at Kovifem. It is equally believed that when the Nso Kingship identified Nformi Tarboti as a Prince with royal materials, they crowned him Fon Rong woo Tansi  in the present Nkum  Sub Division of Bui Division. Nformi Tarboti’s sister Nawoh is believed to have gotten married to the Fondom of Nso. Her descendants included Goh, Gohla and Chih, one of whom is believed to have been married to the Fon of Ndzerim. It should be noted that while Nformi Tarboti and his sister escaped to Bui Division, part of the royal family escaped to Wat   to join the rest of the Warr family. At this time the Rong people were led by Tonsee who died and was buried in the present Wat palace.  The Rong people later returned to Wangsi from Wat. They were later joined by Nformi Tarboti who had escaped to Bui Division with enthronement material but was now returning as a Fon.  He was driven back as the Rong people could not do with two heads. Presently he is called Fon Rong woo Tansi in Bui Division (meaning the Fon of Rong who is in Tansi).

How the Rong people acquired the Land

The Vast Rong land was acquired through conquest. It is believed that Kamangong (founder of the Ndzigammnsi family) led the wars. He is believed to have possessed mystical powers. Besides the use of the bee, his greatest weapon, he also negotiated alliances with the neighboring villages especially the Fondom of Sop. Under his command the Rong people conquered all the twelve fondoms in the Mbawplain. These included the Ngang ( Sehn, Njimnkang) , the Ntem , the Ngashong, Mfonjong now in Mbah, Nkwi Gwan now in Kitiwum,  Nkwi Ndzen now in Kumbo, Nkwi Ngahndzifor now in an area around  Shisong, and Shokop villages.  Kamangong is also believed to have gambled the lives of two Fons and two Yaahs to acquire the vast land. 

THE RONG PALACE, NTUMBAW AND THE LION

During the reign of Gangtar the Rong people caught a lion. This was an event of historic magnitude given that it had never before happened in any of the villages in Mbum land. Jealous and envious of this big catch, the brotherly Ntumbaw Fon mobilized his people who marched into Rong palace and confiscated the lion. However, as time went on, the Ntumbaw people died in their numbers as it was believed they had confiscated the Rong Fon’s sacred animal which tradionally did not belong to them. This traditional violation had therefore brought curse and misfortune to Ntumbaw village. When Nganjo I ascended the throne in 1933 Ntumbaw began negotiations with Rong which resulted in the resolution of the problem. Following these negotiations Ntumbaw agreed to ( 1 )Return the lion’s skin back to the Rong palace( 2) give a wintoh (wife) to the Rong palace (3) give a Nchindap  ie a messenger to the Rong palace. In this respect, Sosong, a princess from Ntumbaw palace was given to Nganjo I as wintoh.  Nganjo refused the Nchindap stating that the wintoh was going to give birth to the Nchindaps. Sosong gave birth to four children ( Mbafon, Ngah, Nfor and Nteh) . Meanwhile, the Lion’s skin which had been returned to Rong was handed over to Yerima Ngiri a senior prince in the Rong palace for preservation. This lion’s skin was unfortunately damaged by rain which leaked through the roof of Yerima Ngiri’s grass house. Thus the popular sayings by Rong princes and princesses that unlike other royals they were born on” a lion skin and not a leopard’s.”