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Overview and brief History
Kom is one of 250 indigenous ethnic groups or tribes of Cameroon located approximately 50 miles from the North West capital of Bamenda. The tiny enclave of 125,000 inhabitants covers an area of about 300 square miles. The
inhabitants of Kom traditionally speak Itanghi-Kom, meaning, “Kom language”, a non written language though in recent years aggressive efforts have been implemented to codify the language
due to the influence of Christianity and western missionaries. I am not fluent in “Itanghi-kom” because I left the village at a young age to live in a town with distant relatives. On other hand, my family is fluent in
“Itanghi-kom.” They grew up in the village but did not have the opportunity to school. The first European to reach Kom was Dr. Eugene Zingraft in 1889. Kom has been alternately been called, a nation and a universe.
The “Python Trial” and Origin of Kom
The origin of Kom is unknown, but oral Kom tradition holds that Kom people originated from Bamensing in the grass-field Tikari regions near Ngaoundere during the population movement of the early 18th century. The
story goes that the unprecedented growth and expansion of Kom people triggered jealousy and resentment from leaders and people of Bamensing. As a result, the majority of Kom male population was tricked and slaughtered including
their leader. The remaining population then left Bamensing under a new leader and wandered to Laikom following the track of a python, their deceased leader’s spirit. While at Laikom, the snake mysteriously vanished into
the ground forever. They settled down in Laikom and established the Kom dynasty with Fon Jinabo I as its first Fon. It is also believed that this was the beginning of matrilineal succession in Kom (to be discussed later). The
Royal palace was therefore built in that secret spot where the snake was last seen to honor the safe arrival of the Kom people. Laikom, the hillside capital of Kom is centrally located within the Kom universe. The view of Kom
from Laikom is spectacular. The seven hills that make up Kom can be seen from Laikom. Getting to Laikom by foot is daunting and only by the way of crossing formidable rivers, footbridges, and slippery paths. The topography is
rough. It is not exactly clear when Kom people reached Laikom but it has been suggested that it was around 1740. It is possible that the “Python trial” may one day reappear again? This question
remains a subject of intense debate within the Kingdom’s elites and intellectuals. The overwhelming prediction suggests that the python will one day reappear again, and that we must constantly watch out for it. In fact, a carefully
selected group of people in the palace have been designated with the specific responsibility to look out for the reappearance of the snake.
The name “Kom”
Several Kom oral schools of thoughts have been advanced regarding the origin of the name “Kom.” The first suggests that Kom people first settled in “Nkom” after leaving Tikari. “Nkom” is the name of a tree in
Ngaoundere area that they slept under during their odyssey. The “N” was eventually dropped to rhythm with Kom pronunciation. The second school and a more plausible one suggests that the name “Kom” emanates from their wondrous sufferings
in the bushes and woods in pursuit of the python trial after they left Bamensing. And that at the instruction of their new leader in Laikom, they shave their heads as a way to forget the long painful years - “
Ghesina Kom tu ghesina,” meaning let us shave ourselves and begin our lives anew. At this point, the new settlers adopted the name “Kom.”
The Fon or King of Kom
The kingdom of Kom is ruled by a Fon or king. “The Fon is head of the traditional government and is considered the secular and spiritual leader of the kingdom. Nothing seems to be beyond the Fon’s competence. He is the recognized and legitimate
ruler.” His supreme authority symbolizes unity. There have been 15 Fon’s since the creation of Kom dynasty. Fon Yuh (1865-1912), was the longest serving Fon and was instrumental in carving the Afo-A-Kom. The Fon is officially
addressed as, His Royal Highness. He has many wives, many of whom inherited from predecessors though it is difficult to determine the exact number of his wives. However, it was determined in the 1930s that the Fon at one point had about 200
wives at one point. Fon Yuh 111 is the current Fon since 1995.
Economy
Kom has a mixed economy and predominantly agricultural comprising mainly of farming, small scale stock keeping and trade. Agricultural production is largely in the hands of woman who produce enough food for domestic consumption. Men assist in
clearing of farms plots and in the harvest of corps. Kom is also noted for the production of utensils, carvings of masks and furniture as well as architectural occupations.
Arts and Carvings
Kom people are artistically gifted in carving powerful masks in human and animal figures which are used in ceremonies for the dead or public manifestations. During the ceremonies, the people play beautiful vigorous rhythms with drums and flute
accompanied by a masquerade of spectacular bare-feet dancers dressed in heavily embroidered robes with their faces covered.
Matrilineal Succession: Distinct tradition
Kom differs significantly from other tribes of Cameroon in that it practices matrilineal means of succession. “These are ways of organizing rights and duties, regulating marriage, inheritance of property, and succession of offices.” In other
words, lineage in Kom culture is continued on the side of the mother and not the father in such a way that when an adult Kom male dies, ownership of his property including, compound, wives and children is transferred to his nephew (son of his
sister) and not his own son. Other ethnic groups put greater emphasis on the father’s side where a deceased male is succeeded by his biological son - patrilineal.
The process of matrilineal succession is more complicated if a deceased male did not have a nephew (son of his sister from same womb) to succeed his property. In this case, succession would be continued on the
side of first cousins. This is exactly what happened to my mother’s first husband, and that is why my non-biological father, Barnabas Afuma is considered my legitimate father in Kom culture. My biological father, Nsom Nabi died in the 1980s. I
don’t know and have never met him. This practice is becoming obsolete. Where else is matrilineal succession practiced in World? Matrilineal succession is not only practiced by the people of Kom. According to Microsoft Encarta, 2005 issue, “
Matrilineage, in sociological and anthropology, is a system of social organization in which descent is traced through the female line and all children belong to the clan of the mother. The system is occasionally associated with inheritance
in the female line of material goods and social prerogatives. Matrilineage is practiced in cultures found throughout the world. It is found in varying forms among the original inhabitants of Australia, Sumatra, Micronesia, Melanesia, and Taiwan;
in India in Assam and along the Malabar Coast; in Africa in many regions; and in North America among a number of indigenous.
Tribe Villages, Compound or homestead
The kingdom of Kom is traditionally divided into 43 villages. The various villages make up the kingdom and compounds or homesteads make up the villages. The multiplicity of villages is grouped into traditional councils for administrative and judicial
purposes. The villages are governed by a village Head usually appointed by the Fon.
Tribe
A tribe is an independent social group especially in Africa, claiming or occupying a particular territory and sharing a common ancestry, culture, traditions, customs and leadership, or an ethnic group with a common language and same cultural origins.
The Kom tribe is made up of lineage groups.
Village
A village is a unit of traditional government; it is found in the rural areas of The Southern Cameroons and is made up of wards or quarters. The quarters are made up of individual compounds or households, with a village-head, quarter-head or compound-head.
The village has a council which is presided over by a village-head who reports to the Fon or king in matters of traditional government. Or; a village is a compact local unit spread over a limited area and has natural boundaries - hills and rivers. Each
village is linked to an illustrious founder whose name is sometimes borne by his successor. The village is usually portioned out into wards which are compact aggregates of 10 to 30 homesteads. Every ward has a name and a leader who is usually the descendant
of the founder. Each village is a self-governing community presided over by the village-head and assisted by the council of elders. The council of elders is composed of ward-heads as well as intelligent and influential men whose wisdom had seasoned them for
political role in village affairs. Age and wealth are also determinant factors. They command respect, honor and high esteem to sit in the village council, deliberate village affairs and adjudicate cases. They must understand the law and tradition of the
village. Elderhood in village life is paramount. The village-head is the political and spiritual leader of all the wards which own their existence and persistence to the generosity of the founder and his successors who had granted the land for settlement.
The office of the village-head is hereditary and not elective though there are some democratic elements in the choice and installations of successors to village headships. The Fon enjoys the right to ratify succession to certain village headships, but all
village-heads once chosen and installed are required to pay a visit to the Fon bringing gifts and accompanied by sons and village elders. This is in recognition of the Fon’s territorial authority. Source: Traditional Government and Social Change: A study
of the Political Institutions among the Kom of the Cameroon Grassfields by Dr. Paul Nchoji Nkwi, 1976.
Compound or Homestead
A compound is the smallest unit of administration; it is the homestead that houses a man, his wife or wives and children. A compound is separated from other households by free fence, within this concession a man plants economic crops, such as, coffee, avocado,
cola nuts, bananas, plantains and trees, and keeps his fowls and goats. In fact, a compound in Kom has a deeper meaning. It is the place where a man and his wife/wives are buried and important traditional family rites performed. If a man builds a house or houses
(homestead) but fails to honor the traditional upliftment rites, that is, “presenting” of fowls, goats, salt, wine and food the building(s) will not be recognized as a compound. They would simply call it a house. The traditional upliftment ceremony, in a sense,
officially conveys land title and ownership. After the ceremony, he is then referred to as “Bobe” ((literally means owner of compound). “Homesteads vary in size and usually have two to four houses built on elevated verandahs. Only the wealthy had 5 to 10 houses
in their homesteads and in exceptional cases there are about 30 houses in some homesteads. The general structure of the homestead stresses the unity and stability of the domestic group under the village-head. The layout of the village head’s homesteads is
fashioned into miniature capital having two to three courtyards for assemblies.” Source: Traditional Government and Social Change: A study of the Political Institutions among the Kom of the Cameroon Grassfields by Dr. Paul Nchoji Nkwi, 1976.
THE AFO-A-KOM
The Afo-A-Kom is a wooded carved statute used annually by the people of Kom for ceremonial purposes. Afo-A-Kom, in kom language, means “something that belongs to Kom. Its real name is, “Mbang.” To Kom people, it is a revered symbol of the dynasty and it is
stored in Royal compound in Laikom. The statute was carved at about 1865 Fon Yuh, the 7th Fon of Kom. Kom made international headlines in 1974 when the previously stolen Afo-Kom was discovered in New York City and returned to its people. Intense diplomatic efforts
between the Nixon administration and Cameroon’s first dictator, Ahmadou Babatoura Ahidjo in 1973 secured its safe and triumphant return.
The Afo-A-Kom odyssey began in 1966 when it was stolen from the palace and sold to an American Art dealer. It was discovered 7 years later through the efforts of an American Baptist missionary who was stationed in Kom in the 1950s and worked with the Fon in a number
of projects. As a result, he became a close friend of the Fon and he gave him unfettered access to the statute and other carvings. The Afo-A-Kom is a Royal standing figure holding a baton in front of the chest, standing behind the throne and supported by buffalo heads.
The male figure depicts the Royal family. The Afo-A-Kom is a portrait of Fon Yuh, mother of the queen, a royal wife, and a child and 2 court attendants. It is beaded in red and blue for unity and diversity. It is balanced on the throne of authority. The scepter
represents the oath of office. In Kom language, Afo-A-Kom means “something that belongs to Kom. Its real name is “Mbang.” Afo-A-Kom is a symbol of continuity, solidarity and social stability; it is a symbol of love, hospitality and generosity; it is a symbol of unity,
diversity and tolerance; and of justice and sovereignty. Source, Unknown.
Religious Discrimination
The kingdom of Kom has been plagued by sectionalism, religious rivalry and discrimination between the Catholic and Baptist denominations for a long time. They are always involved in squabbles over regional and religious differences. The tribe is essentially divided
into three valleys, Belo, Njinikom and Fundong or Abassakom valleys. A significant majority of Belo and Fundong valley natives belong to the Baptist denomination while Njinikom valley natives are predominantly Catholics. The deep animosity has continued
to hampered development in the area. I am the only Baptist in my family but get along well with my siblings.
(Written by son of Kom, RICHARD AFUMA and updated by a friend of Kom, Chairman Akwanga, Jr.,)
Monday, Nov. 05, 1973
The Lost Totem
The Afo-A-Kom is far from the world's greatest piece of art—or even Africa's. A 5-ft. 2½in. image of a king, it is rather crudely carved in iroko wood, the torso covered with sackcloth stitched with reddish-brown beads, the face masked in copper. But the Afo-A-Kom (literally,
the Kom thing) is sacred to the approximately 30,000 people who constitute the Kom kingdom, a tribal enclave in the northwestern part of the Federal Republic of Cameroon.
Last week this rather ungainly sculpture caused a flurry of diplomatic exchanges and created an uproar that stretched from the elegant salons of New York's art world all the way back to Laikom, the capital of Kom.
For it seemed that the Afo-A-Kom had been stolen in late 1966 from a storage hut near the royal palace and smuggled out of the kingdom. According to the New York Times, the statue was mysteriously spirited away by thieves using a highly organized system of logistics that included
Land Rovers, trucks and airplanes. When he realized his loss, Law Aw, the King (also called the Fon) of Kom was thought to be "psychologically killed," and soon died.
The King's nephew, suspected of complicity in the disappearance of the statue, was ostracized, and, according to one account, nearly everyone in the country took to quarreling.
The new Fon, Bobe-Meya, had a new Afo-A-Kom carved and displayed, as is customary, with female figures representing his wife and mother. But the new sculpture was no substitute for the old. According to Sandra Blakeslee, a former Times reporter living in western Africa: "There has
been no peace in the kingdom since the statue was taken out."
Then a few months ago, a catalogue of a show called "Royal Art of Cameroon," mounted at Dartmouth College, reached Evan Schneider, a longtime Kom scholar and a member of the Peace Corps in Cameroon. There, resplendent in full color on the cover, was the lost Afo-A-Kom. It had been
lent to Dartmouth by its new owner, Aaron Furman, a respected Manhattan dealer in primitive art, and it was reportedly on sale for $60,000.
Beyond Money. It was no surprise in Cameroon that the statue was in the U.S. (The U.S. embassy had been asked to discuss the matter with the Cameroon government in August.) But the new publicity about the sculpture caused a stir. Last week Thaddeus Nkuo, first secretary of Cameroon
in Washington and himself a Kom, demanded its return, explaining: "It is beyond money, beyond value. It is the heart of the Kom, what unifies the tribe, the spirit of the nation, what holds us together. It is not an object of art for sale, and could not be."
Embattled Dealer Furman retreated behind his lawyer but declared that he was "not inclined to return it or to sell it back." He had bought it for a five-figure sum from an "impeccable dealer," probably in France, though Furman declined to say. His story, as reported by the Times,
had the intricacy of plausibility. He had first been told by the go-between that the statue was being offered for sale by the King of Kom. Furman paid for it, it was delivered to him some time in 1966, then he was told that the King had changed his mind. Says Furman: "I shipped it
back, and my check to my agent was torn up. That was the last I heard of it for six months. I got another letter saying that the King had cooled off and was in a position to sell again. Then I bought it."
Was the Afo-A-Kom stolen? Or, as the organizers of the Dartmouth show suggested, was it sold by the King or someone in his family? This second theory was supported by the fact that smaller "sacred objects" have been sold off by past Fons of Kom in exchange for such commodities as
zinc roofing and a Land Rover. Cameroon's Ambassador to the U.S., Francois-Xavier Tchoungui, thinks otherwise: "We cannot avoid the fact that the Afo-A-Kom was stolen," he says. "We cannot believe that a chief could sell his own totem."
In this specific instance, the question scarcely matters, since with all the diplomatic hassle, the statue may well be returned to Kom, perhaps with compensation to Furman. Even so, it will leave moot the questions that more and more agitate the art world: Can or should even a
legitimate owner sell an art object outside his own country if it is declared a national treasure, and can an art dealer legitimately buy it, in good faith, for mere cash?
Comprehensive On the Yaoundé Government CARNAGE in the UB Recent Students Strike.
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