Introduction

Culture is defined as the essential thing or element to know about people if one would

truly like to understand and make prediction about their behavior. Generally, conflicts arise

from the fact that, due to the diversity of the people, they become ambiguous to understand;

in their inter-personal relations, coming from various horizons, each and every one holds his

origins at heart, and is most at times not opened enough to embrace the newness introduced

by the other. As African, the richness of our culture is found in rituals, ceremonies and

festivals, in shrines, sacred places and religious object; in music and dance; in proverbs,

riddles and wise sayings; in names of people and places; in beliefs and customs; in myths and

legends:  “African Religion is found in all aspects of life”. 1 Thus treating of the Beti, it is

paramount to say that they are classified among the Bantu people inhabiting Cameroon. They

are a people of Central Africa present primordially in Cameroon, then, Equatorial Guinea,

Gabon and Central African Republic; constituted of the Eton, the Kolo or Ewondo, the Bain,

the Manguissa, the Etenga and the Mvele, they are all generally called the Fang while the

Fung is also a particular dialect for the Fang people residing in the South of Cameroon and

boundaries of Equatorial Guinea. Their language is the Beti, sub-classified as Bulu, Eton,

Ewondo and Fang languages. Our orientation as per the discussion of this group of people is

centered on a metaphysical, epistemological and ethical appraisal of the Nkul i.e. their

traditional musical instrument.

1
J. MBITI, Introduction to African Traditional Religion, Heinemann, 1975, 19.

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 1. HISTORICAL BACKGROUND OF THE BETIS PEOPLE

The name Beti derives from nti of which it constitutes the plural, nti meaning lord.

The Betis are therefore a society of lords. But the term nti has another meaning: it also means

“nonchalant in the sense of one who obeys with majestic heaviness.” The Beti community is

one of the largest ethnic groups in Cameroon. Settled in the central, southern and part of the

eastern regions of Cameroon and neighbour countries (Gabon and Equatorial Guinee). They

basically have a common history; that of the crossing of the Sanaga river that we will present

later. When we speak of the Beti, we cannot forget to mention the name of the one who is at

the origin of this community: Nanga. This is the reason why we talk about "Beti Be Nanga",

their common ancestor who was an albino. He had seven children among whom: Kolo Beti,

Eton Beti, Mvele Beti, Mvan Beti, Meka Beti (the Maka), Bulu the daughter, and Ntumu, the

last born. They are descendants of Bantu origin.2

The origin of the Betis is difficult to define, but no one can say more than

themselves who they are. The most commonly accepted thesis is the origin given by oral

tradition. Today, the main Betis tribes are the Eton, the Ewondos, the Benes who are direct

brothers. Originally all Betis spoke a language called Ati. Arrived in Yaoundé, they

dispersed, some Eton found themselves in Nkometou (a region of Yaoundé). Their migrations

were aimed at finding rich lands for agriculture, and getting closer to regions where there was

salt, which had become much more available with colonization. It is with this in mind that the

Etons went in particular to Douala and there they encountered the Bassas who lived on this

side of the country. The Beti are traditionally sedentary, farmers, and blacksmiths.3

2. BETI TAM-TAM: NKUL

2
https://web.facebook.com/DreamtourCamer/posts/1085087458538659/
3
Ibid.

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 2.1. DESCRIPTION AND SIGNIFICANT

The Nkul is the main means of telecommunication among the Beti. It is a monoxyle

slit drum which gives two tones. It is made from two very large trees in the forest called the

ebe commonly known as mukumari and mbel (padouk). It often takes the name of esil (the

questioner) when it is cut for this purpose. This wood with vermilion sap, is considered to be

a great bearer of life; this is why the skul is regarded as a reclining man who speaks through

his mouth. A slit separates the two lips respecting a median bridge which then gives two

regulating tabs. In making the Nkul, the craftsman must patiently pop out the sides inside the

Nkul using the wood chisel and a very heavy mallet, then pop out the two lips, polish the

whole, thin the middle bridge and separate it in two strips with a blow of red-hot machetes.

This complicated work is doubled by rites intended to make the Nkul “speak well”. Its

extremities are whitened with Kaolin, one of the sides is carried away so that its voice carries

very far. It is smoked with the vine wowogo (the one that we hear), with crunching leaves so

that it communicates its sound virtues to the Tam-Tam. It is then dried in the sun 4. However,

it will only be completely dry 'after 2 to 3 years. At the end, a name is given to him, for

instance Kundè which is a bantu tam-tam in the museum of living arts of Cameroun.

However, Nkul plays an important role in beti society.

2.2. THE ROLE OF NKUL IN THE BETI CULTURE

Apart from its cultural role, as an analyzer of language, the Nkul also fulfilled another

function: it abolished distances and socialized loneliness. It made possible a more

adventurous nomadism. It is the prerequisite for the extraordinary interweaving of different

clans (meyoñ) that characterizes the Beti country. It linked the paternal and maternal

relatives, allowed people to distance themselves without losing the benefit of family support.

4
Cf. Ngun-Ya-Bobeto, Télécommunications chez les Beti : Le Nkul/Nkuu at
https://www.ngun.org/betifang/nkul/ (consulted on 02/01/2023).

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We can thus say that Nkul is the link and one of the most effective preservative agents of the

fang-betis society.5

3. METAPHYSICAL, EPISTEMOLOGICAL, AND ETHICAL SIGNIFICANT OF

SKUL

3.1. METAPHYSICAL SIGNIFICANT: USE OF NKUL IN ESANI

The metaphysical significant is viewed as that which deals with the ideas of

transcendent properties of Nkul which is compelled in the psychical or religious

metaphysics6. Thus, to better apprehend the metaphysical significant of Nkul, we shall

examine it as the key of a traditional rite called Ekani.

The Esani is a rite of accompaniment of the deceased in the afterlife. In reality, the

Beti refer to the rite as Aken. The Aken is a kind of religion, a mystical means that marks the

condition of human existence. It is believed that the life of a Beti was punctuated from the

cradle to the grave by a network of rites. There are two types of rites, initiation rites and

expiation rites against a backdrop of integration and funeral rites called Esani. Thus, Esani is

generally practiced at midnight and lasts 10 to 15 minutes. During this interval, we play the

Nkul, a way of asking the ancestors to open the doors to welcome their child who has left the

world of the living.7 Nkul here plays the key role, and those who play it, play it in a particular

way. And it is only those who have been initiated are entitled to play it.

3.1. EPISTEMOLOGICAL CONSIDERATION

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 The epistemological consideration looks at the crucial perspective in the development

of knowledge or a scientific understanding of the natural world. 8 In relation to Nkul, it relies

on the fact that it is a traditional means of communication, it gives knowledge as informations

of something or an event. It is used to announce to the population of the village and its

surroundings, the mourning of the man or the woman of the village, the arrival of an

important personality in the locality or a danger that has arisen.9

3.2. ETHICAL CONSIDERATION

Ethical consideration is concerned with moral value of Nkul in the beti community.

As mentioned above, Nkul is used to mobilize populations, to announce news (mourning,

arrival of a stranger, presence of a thief in the village), to animate events (religious festivals),

and also specially to communicate with a relative, a friend. 10 Taking a keen look at these

characteristic features of the purpose of Nkul, it is important to highlight it is an instrument

which promotes respect, honour, communitarianism, familiarity.

Conclusion
Generally a well organised people, with a strong self-esteem the Beti gradually have detached

from some elements of their culture and yet have upheld others to higher heights; the case of

the Nkul which resounds till date in most of their gatherings and events. It is so paramount for

them because it is not only an instrument of communication, animation, but also a sign of

their triumph, nobleness, communion; so much so that even at funerals, when it is being

played it is because, they believe firmly that it is just a separation and the departed will be

received in the bosom of the ancestors and heroes.

BIBLIOGRAPHY

8
Cf. Ibid.
9
Cf. FAO, Inventaire et utilisation des moyens traditionnels de communication au centre, sud, est et extrême-
nord du Cameroun, Rome 2002.
10
Cf. Ibid.,

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MBITI John, Introduction to African Traditional

Religion, Heinemann, Nairobi 1975.

TSALA Theodore, Dictionnaire Ewondo-Français, Emm.

VITTE, Lyon.