Itaŋi a fu mà, wul nchì nɨ KomGermany achi ghàyn layn, Mɨnchi mɨvɨm mbô jvàsɨ nfama a njoŋ njoynsɨ a beŋ afeyn, 2012

Woynkom ila’ afeyn, nɨ ngvì-ngvi sɨ yi gvi ajuŋ. Mɨn sanglɨ nô sɨ aŋaŋ ta zì fì gvì na ghesnà yeynɨ. Zɨ yeyn kɨ ghesnà layn a Gütersloh! Ta mɨn nyà’ a chi a li-e, iyvɨngtì i ghesnà yeyn-i ni meyn ghesna jel ɨlwè’ ɨlwi ma ghɨ nâ kà’a ghɨ chi ila’a fèyn lae kasi kfa a Kom bula ghɨ yeyn nô sakos. Mɨ bê sɨ fì na nô mɨ achi àkà ta wul gvì a nchìyntɨ a feyn ka wû n-lì kɨ na à nghɨ kɨ nchìyntɨ ilì. Mɨtì zɨ na yeyn na à fî ghɨ achi à li-e sɨ yɨ alafi-e.

Yi n- kè’ na nô ibam I njoŋsɨ kae sɨ kà wul a teynɨ ghesna nɨn lae wul sɨ ŋweyn mâ ti wul sɨ ghesnà. À n-ghɨ iwo kumi ɨwuyn nô sɨ aŋaŋ. A ti na ghɨ Pa Nsom ifeli, iyoni a ghɨ Komfum Eric. Mɨtì ghesnà nɨn kelɨ kɨmɨ àbzɨ. À sɨ kè’ ta à n-ghɨ iwo ifaŋnî, na ghesnà na biyn ɨwayn nômɨ achi à nchiyntɨ àkà. Zì Yeyn lâe! ikfɨ-i nɨ ibzɨ-i nɨn ghɨ ta ɨtu’ ɨyɨnɨ nɨ ɨtu’ ɨlaynɨ. Ŋwà’lɨ Iboe ɨ bê sɨ ghesnà na: À ghayn nômɨ ghà ghesnà na fu àyoŋnɨ sî Bôbo vzɨ a wù nɨn fu ghesnà nɨ achi a mbzɨ.

Ta ghesɨnà ghɨjɨm nɨn kɨ-a na waynà ghesɨnà, Bobe Ngò’chia, ti mèyn keli ngè’, Àyoŋnɨ a ki-e ta zì we ŋweyn ijèm. Ghesnà ghal ijem yi tonɨ na jèm sî ngeŋsɨ ghesnà nɨ woyna ghesɨna mɨlvɨ ɨjìm.

Woyn ghi ni ni jemtisi; mboyni na ghi si zi ki milujim.
Mi chuoti si beh si zi na wul na ghi si ndyen na wu lu a kom;
wu na kel iyini kom a gwa teyn na ayiyn tika wul ka a wu ki keli na ghi iyini kom.
Wa na ghi si tsiyti chiyti na yeyn;wa na kia na ka a deyn ki iyini kom zi a yi ghi a wiyn.
Ayongni akia. Achi alia leh na ghia ta fiyini fi leh cho si yeyna tika ghi tsiynti ta ghoin abe a teyn.
Mboyni fang si zi si yiyn ni bo ni wayn na yusangwana.
Ameyn
Faith Attah
Posted on Facebook, November 8 at 12:15pm, 2013

 

Ghi lum gfel a ku bula ki toh?
Mba inki a awoh na keina na ni yeli ghi njanhni a?
Ghi lum sangti bae nih ni ikang a?
Woin ilah na bena a ghi nayah sangti ikang!
A yem mi chifang na njong ni mijein banah ni nchwi, gva yum ni beng.
Ifili njonjon zi njing ikali ichfi sui ni njong.
Chifang kae ngohsi na chini ilah bef mein mesi.
Fiyini fi yahnifi, foin ti foin, nsahjil, bwalah, ives ghi si lima ilah i milongseh fein ni titailaihti,
ni mikfi, ni bihsi, ghi timi mein na som i chvu bih!.
Woin ilah bu timi yein!
Yi se\' nchieh mikum, bomta afiih a lia ni ghi wi si gamti, Bobo, ma ti mbom ghesna,
nyohsi mein tong, wu na bang ki tein, wu dian mein ives,
wuh fief abvi ibam ni ghi a ghi keng si na chii ki ta agenna ni kong.

It's morning. Wake up.
I had a dream, in my dream I saw a united KOM people. The spirit walked me around and revealed to me the joy our forefather were living.  I saw the meaning of culture and the meaning of tradition. The spirit showed me how in heaven God is talking to us in our mother tongue and everyone according to his family, village, country and continent. God speaking in one language but everyone understanding in his own language without a translator. The spirit showed me people who never spoke their mother tongue could not understand what God was saying. The spirit told me the importance of our mother tongue and our culture. When I asked the spirit what to do, this is what the spirit told me.

 Go and make ambassadors of your nation, teach them to obey their culture and tradition because it is through our tradition that God shall judge us all. Tell them that there is nothing ward what God has created, never judge what he has created because what is from him is good, he gave us what is good and we make out of his good things what we like that is good for us. I was shown a boa track and our leaders who have felt to unit our people; it was a terrible scene to see. The last thing I can remember was the blessing of our Fon, he had a cup in his hand surrounded by 22 wives and the chindas, every KOM child far and near bowing before the FON receiving blessing, in the yard there was a manifestation going on, traditional dances of all sorts.

It was a long story and i will like to let you think about it. May be God want us to start a new way, a breakthrough of our tradition.

 Just let me know what you think. I will tell you the rest of the story.

© 2012 MBUI EMMANUEL

 

Laikom capital of the Kom state with government in the hands of IKUI clan, this site first settlelers were the Ando-Naliih clan people based today in Achain and Finge Fi-mbuih. This ndo-naliih people have their shrines in laikom namely the (ifo-i-ndo-nalih) cave and the ifem-i-ndo-nalih cemetery, no other clan member enters in any of this shrines up till date. The Ikui people tricked the ndo-naliih people out of laikom.

Story

The Ndo Naliih people as first settlers of laikom were the authority holders of laikom, the Foyn being of ndo-naliih clan needed a gong and it was brought to him by a blacksmith from Bambui, he promised the blacksmith to come back for his money after seven days.
 
The foyn ikui  who was in the know of the arrangement between the Foyn ndo-nalih and the gong producer stool the gong there after. When the gong producer came back after seven days for his money the foyn ndo-naliih hadn’t the money to pay yet, so the gong producer requested having his gong back.

It was now twenty years in the reign of Great Jinabo 1. His mother Nandong that led the kom people along the Python Trail had taken time to tutor the young leader (Jinabo1) on the principles of Leadership as led down by the Great Kom Patriach, Tangnankoli.

The kingdom enjoyed significant growth and expansion, beyond its hill side capital of Laikom. Its army was feared and respected by both great and small neighbours and boundaries kept redefining as more wars were won, more land captured and some gotten through negotiation.

The last ituh iboli of every month, everyone would assemble at iweh njang of Laikom to hear the Fon personally teach and advice people. Every kom child then, was made to understand the true meaning of wealth and its uses. Wealth then had nothing to do with money. It was all about how much influence one had on people and how many people one had in his household. So kom people were at the centre of the wealth of the kom nation. The reason for the wealth was them and the wealth was them. Any other thing was secondary. Wealthy people, because of the number of people they had in their households and the great influence they had on countless more, had a duty to be at the service of the their community. At their command a sick woman would be rushed to a doctor. A hungry passerby would find food to eat and a place to sleep in the house of a wealthy man. His barn was always full because these same people will turn out en masse to prepare his farm for planting and during harvest. It was the kind heart of the wealthy man, his fairness and compassion in dealing with people that attracted people to him, thus elevating his status. In kom kingdom then, it was society that determined who became wealthy. It was hardly a personal decision.

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