ŊGAM DÙ
The importance of tradition for the village:
the example of Ŋgam dù
Chef Gamgbé Kounaka, Bollo Pierre Tadios
and Huomnuar David
To start we can understand ŋgam dù (nggàm dù) as a form of spider divination performed with various objects by its initiates. Mambila tradition, particularly that of the village of Somié has a series of dances and rituals that are performed over a two year cycle. Meanwhile the day to day aspect of Mambila tradition may be seen in Suàgà oath taking and in the long established practices of divination. Ŋgam dù is understood as a sort of compass or as a guide that helps understand the future and prevent various problems that threaten our society (witchcraft, theft, adultery, slander etc). Based on a long history, ŋgam dù has an important place in the everyday life of the Mambila people, and affects the major aspects of life: social, political, economic and cultural.
Ŋgam dù is performed by a large hairy spider (ca. 10cm diameter including the legs) that lives in a hole in the ground. According to the Mambila myth in the past, the spiders used to talk but now they communicate using the written leaf cards each with a specific symbolic meaning. The spider responds to the questions asked of it by manipulating the cards and indicating the direction that should be taken. The spider must be fed from time to time (and fed their favourite foods) in order that they continue to tell the truth. Also they will not work without payment.
A set of illustrations depicting various Mambila divination card formations. Source: David Zeitlyn
The importance of ŋgam dù is that it tells the truth, it tells what has happened and what will happen. For diviners such as Bollo Pierre 'Tadios' and Huomnuar David, it is very important since through its use they have come to learn many things. It often surprises the people who come to consult it and it helps them as they make their decisions, helped by its advice.
Tradition is the foundation of Mambila identity even though many of the elements of their tradition are shared with other groups (for example forms of spider divination similar to ŋgam dù are found in many groups in Cameroon to the south of the Mambila). Overall, tradition is strong although very adaptive and flexible. Now one can consult ŋgam dù via mobile telephones or via the internet (using our website), although ultimately it is always the spider that is consulted. The sociological interest is in the questions asked and the possibilities that are considered as alternatives. The questions reveal the local understandings of society in general even if one does not know the detailed response of the spider.
Individuals consult, for example, about health problems (what treatment to undertake and where), when making commercial decisions (whether to open a shop or buy a motorcycle). When the chief and the elders have to resolve an accusation of theft or family problems, it is often ŋgam dù that provides the definitive statement. And when the elders must choose a new chief the final choice is left to ŋgam dù.
And if we are asked, is it ‘art’? We say yes for two reasons. First is the symbolic system of the marked leaf cards. Then there is the delicate art of negotiation in the creation of good questions and interpreting the results. Even if we have asked a question that seems clear the spider may respond in effect by saying we should ask a different question! Nothing is simple in the world and the spider knows that the questions must reflect this in one way or another.
TEACHING DIVINATION
In January 2023, diviner Bollo Pierre 'Tadios' led a workshop to a group of schoolchildren in Somié, introducing them to the practice and process of ŋgam dù. Denis Ndeloh, founder of Yaoundé-based Community-Based Biosynergy Management (CBBM) and collaborator in the project, helped to facilitate this during his visit to the village.
“During the first three days of my stay in Somié, I had several discussions with Bollo and Iréné about the Nggamdu.org divination project. During these discussions, Bollo informed me that he had been talking to the protestant primary school about a divination education and spider art workshop. At his request, I provided all the financial resources needed to run the workshop, including compensation to the teachers. The workshop took place on January 12. All the students in the school participated in the event, which was organised outdoors. There was a high level of excitement and enthusiasm among students and teachers. Once the students were settled, Bollo gave a 45-minute interactive presentation about the ŋgam dù tradition. He regularly stopped to ask questions, and I was impressed with the level of participation among the students. The presentation was in the local language, so apart from reading emotions, I can't say I understood what was being said. Following the presentation, the student started the spider art session. At the end of the workshop, the teachers expressed the need for regular conservation education programs that include the teaching of traditional practices such as ŋgam dù.” ---Denis Ndeloh
ASK THE SPIDER
Today, you are invited to undertake a consultation with ŋgam. An initial issue will be raised by the participant, formulated in conversation with Professor David Zeitlyn, one of the project’s collaborators whose research on Mambila divination and relations to the village of Somié has spanned three decades. Together with the mediation of Denis Ndeloh, founder of Community-Based Biosynergy Management (CBBM) in Yaoundé and collaborator in the village, Zeitlyn will relay the participant’s question to the diviner, who will pose this to the spider in a divination.
We estimate the process to take between 3-4 weeks before your answer is returned. However, please note that spiders are not always responsive. For example, after a death in the village spiders will not be truthful. In such a scenario, the diviner/s must wait and perform tests to confirm the spiders are "acting properly". This takes one week minimum and often longer when they cannot be consulted.
The question or statement as posed by the participant will be passed through several languages. Initially, from the client’s mother tongue, into English if necessary, and then into French or Jù Bà, the local dialect of the Mambila language as spoken by the people of Somié. The spider diviner will then, crucially, translate this from human to non-human comprehension in the vibrational language understood and spoken by the spiders. This extensive chain of interspecies communication will travel backward to the participant as the spider reveals its answer. If the spider is unable to respond and requires further clarification, the chain is invoked again as additional questions are asked.
Documentation made throughout the divinatory process may be published onto nggamdu.org only if the consultee requests or permits this.
ŊGAM DÙ
The importance of tradition for the village:
the example of Ŋgam dù
Chef Gamgbé Kounaka, Bollo Pierre Tadios
and Huomnuar David
To start we can understand ŋgam dù (nggàm dù) as a form of spider divination performed with various objects by its initiates. Mambila tradition, particularly that of the village of Somié has a series of dances and rituals that are performed over a two year cycle. Meanwhile the day to day aspect of Mambila tradition may be seen in Suàgà oath taking and in the long established practices of divination. Ŋgam dù is understood as a sort of compass or as a guide that helps understand the future and prevent various problems that threaten our society (witchcraft, theft, adultery, slander etc). Based on a long history, ŋgam dù has an important place in the everyday life of the Mambila people, and affects the major aspects of life: social, political, economic and cultural.
Ŋgam dù is performed by a large hairy spider (ca. 10cm diameter including the legs) that lives in a hole in the ground. According to the Mambila myth in the past, the spiders used to talk but now they communicate using the written leaf cards each with a specific symbolic meaning. The spider responds to the questions asked of it by manipulating the cards and indicating the direction that should be taken. The spider must be fed from time to time (and fed their favourite foods) in order that they continue to tell the truth. Also they will not work without payment.
A set of illustrations depicting various Mambila divination card formations. Source: David Zeitlyn
The importance of ŋgam dù is that it tells the truth, it tells what has happened and what will happen. For diviners such as Bollo Pierre 'Tadios' and Huomnuar David, it is very important since through its use they have come to learn many things. It often surprises the people who come to consult it and it helps them as they make their decisions, helped by its advice.
Tradition is the foundation of Mambila identity even though many of the elements of their tradition are shared with other groups (for example forms of spider divination similar to ŋgam dù are found in many groups in Cameroon to the south of the Mambila). Overall, tradition is strong although very adaptive and flexible. Now one can consult ŋgam dù via mobile telephones or via the internet (using our website), although ultimately it is always the spider that is consulted. The sociological interest is in the questions asked and the possibilities that are considered as alternatives. The questions reveal the local understandings of society in general even if one does not know the detailed response of the spider.
Individuals consult, for example, about health problems (what treatment to undertake and where), when making commercial decisions (whether to open a shop or buy a motorcycle). When the chief and the elders have to resolve an accusation of theft or family problems, it is often ŋgam dù that provides the definitive statement. And when the elders must choose a new chief the final choice is left to ŋgam dù.
TEACHING DIVINATION
In January 2023, diviner Bollo Pierre 'Tadios' led a workshop to a group of schoolchildren in Somié, introducing them to the practice and process of ŋgam dù. Denis Ndeloh, founder of Yaoundé-based Community-Based Biosynergy Management (CBBM) and collaborator in the project, helped to facilitate this during his visit to the village.
“During the first three days of my stay in Somié, I had several discussions with Bollo and Iréné about the Nggamdu.org divination project. During these discussions, Bollo informed me that he had been talking to the protestant primary school about a divination education and spider art workshop. At his request, I provided all the financial resources needed to run the workshop, including compensation to the teachers. The workshop took place on January 12. All the students in the school participated in the event, which was organised outdoors. There was a high level of excitement and enthusiasm among students and teachers. Once the students were settled, Bollo gave a 45-minute interactive presentation about the ŋgam dù tradition. He regularly stopped to ask questions, and I was impressed with the level of participation among the students. The presentation was in the local language, so apart from reading emotions, I can't say I understood what was being said. Following the presentation, the student started the spider art session. At the end of the workshop, the teachers expressed the need for regular conservation education programs that include the teaching of traditional practices such as ŋgam dù.” ---Denis Ndeloh