The Origin of the Ngiri Vikuu Occult Society in Cameroon

By
Taa Mfoomi wo Fon Kong (Dr. Emmanuel K Fai)

For Questions contact: taanfoomi@yahoo.com

Until 1947 when Nga’ Bi’fon I disappeared, Oku and Nso were not in good terms. There was a
long-standing unresolved dispute between the two fraternal Fondoms. The problem resulted from
the killing of an Oku woman on her way to Nso by the Manjong warriors. The people from Nso
had planned a war against their Oku relatives. When the Manjong warriors got half way, they
decided to spend the night in the bushes in ambush against the Oku people. In the morning, they
found out that many of their members have died in their sleep without any apparent cause of
death. This led them to abandon their war expedition against the Oku people. On their way, they
met a young Oku woman called Kembong and butchered her. Generally, women and children
were exempt from killing in times of war. When the Oku people learnt of the killing of
Kembong, they severed all relations with Nso.

When the Paramount Fon of Nso, Fon Selm III (1947-1972) was installed, he decided to resolve
the dispute with Fon Ngum Yute (1940-1956) of Oku. Five ataantoh from Nso and 5 ataantoh
from Oku were chosen to perform the Kiman sacrifice in river Bui. After that the people of Nso
came to Oku to celebrate the death of Fon Ngek Zuelam (who disappeared in 1940) in Oku in
1948. Ngiri Nso came after Ngwerong Nso. Because there was no Ngiri in Oku, the princes and
Duy of Oku scrambled to find a resting place for Ngiri. Mr. Wamey’s compound was used as a
resting place for Ngiri Nso. The Shigwala and Yee Ngiri were not masked and the Shigwala
resembled the Ngang masquerade in Nso.

Fon Ngum of Oku was highly disappointed that masquerades of the princely society in Nso
should go around without a helmet mask. Within a week of their departure, Fon Ngum sent them
a wooden mask as Mbu’mi. This gift did not go well with Ngwerong Nso and there was a revolt.
Ngwerong Nso claimed that wooded masks were solely reserved for the Ngwerong society. But
since the mask was a Mbu’mi from the Fon of Oku and Fon Mbingo has given permission for it
to be used by Ngiri, Ngwerong had to acquiesce.

In the same year of 1948, about three or four months after Nso celebrated the death of Fon Ngek
in Oku, Oku came to celebrate the death of Fon Nga’ Bi’fon I (who disappeared in 1947) in Nso.
The Fon of Nso was astonished that Oku had no society for the Princes and the Duy of Oku and

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urged the Fon of Oku to start one. Fon Mbinglo then gave Mbuh Ngiri to Oku in 1948. This was
the humble beginning of Ngiri in the Oku Fondom. The Fon, princes, and Duy of Oku did not
just take the Mbuh Ngiri from Fon Mbinglo, they adapted it to their own needs and interest.

This is how Oku acquired the Ngiri society and it is a traditional sacrilege and disgrace that the
people of Oku have started displaying the Wan Mambuh from the Ngiri cult in the United States.
This is something that must be condemned by all traditional authorities.

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Reference
Gufler, H & Bah, J (2006). The Establishment of the Princes' Society in Oku, Cameroon. An
Enhancement of Traditional Culture or Its Adulteration?” Anthropos Bd. 101, H. 1. (2006), pp.
55-80