PINYIN CLAN ORIENTAION NEWS!

THE MINKANG PHENOMENON IN THE PINYIN CLAN

*1.0.* While hailing the Atsaapifo and honouring all the Pifo and Pikum of the Pinyin Clan, while recognizing and respecting all other protocol on this Forum, and while researching on past Pinyin Minkang, maybe we should equally reflect on the significance of the Minkang phenomenon in the Pinyin Clan today.

1.1. The Minkang phenomenon is a socio-cultural practice, handed down by our fore-fathers whose potential for effective societal organization, cultural revival and the holistic development of the Pinyin Clan, during the new era, can be immense;

1.2. God, the Omnipotent and the Omniscient, caused each of us to be born in the PINYIN CLAN and within a CERTAIN AGE RANGE, possibly for a REASON and a PURPOSE, and it is incumbent on each and every one of us to meditate and pray, so that we may discern this Divine reason and purpose;

1.3. Evidently, WHERE and WHEN a human being is born, and WHAT social possibilities and experiences he lives, determine, to a large extent, WHAT s/he becomes, here on earth, and possibly in the world after;

*2.0.* Our fore-fathers were certainly conscious of the possible Divine purpose and reason for causing human beings to be born at a DEFINITE TIME and in a DEFINITE LOCATION, when they set up age-groups (Minkang) in the kingdom.

2.1. In the beginning, Minkang were constituted as army battalions, to defend the kingdom, in case of external aggression and as a way of organizing the society;

2.2. They were enjoined to equally participate in important endeavours, like the construction of the palace, the Fon’s hunting expeditions, etc;

2.3. Minkang like German, Frank, Nokia, Ntong-twu, Akang-atwu, Mbeng-ndo, Nto-nkhare, Jujiy, San-san, Mbalang, etc, showed their prowess, not only by their participation in these endeavours, but also in their social animation of the kingdom, in times of peace;

*3.0.* Almost all these renowned age-groups have gone extinct, and this very important society-organizational paradigm would have also gone extinct, if Nkang Nchumo’oh had not emerged, in 1982.

3.1. As most people agree today, Nkang Nchumo’oh actually came with a new vision and a modern perspective to the Minkang Phenomenon;

3.2. Nkang Nchumo’oh adopted a constitution, in which their AGE RANGE, the objectives of the group concerning the assurance of the welfare and growth of its members, as well as contribution to the holistic development of the kingdom and the nation, were explicitly spelled out;

3.3. Nkang Nchumo’oh had a branch within the Clan (Home Branch), and a branch in Bamenda, and any eligible member could adhere to any of the two branches;

3.4. Nkang Nchumo’oh, in its constitution, membership and mode of functioning, was, indeed, an epitome of the unity of the Pinyin kingdom, at a time when there was rampant insubordination and dissention;

3.5. Nkang Nchumo’oh, formalized their name and their existence, by effectively presenting the group to the Atsaapifo and the Pikum of the kingdom;

3.6. Nkang Nchumo’oh became affiliated to the Pinyin Development Organization (PDO), as a branch and also got registered as a CIG (No. NW/GP/01/95/511.);

3.7. Motivated by the example of Nkang Nchumo’oh, other Minkang like Iting’ne-Alah, Suhfor, Isighe-Alah, Pitangne-ake, Akwepe-Alah, Aweume-alah, etc, also emerged;

*4.0.* Today, Minkang (age-groups) are formed in the Pinyin Clan, independent of any external coercive or compelling forces. Rather, adult Pinyin people, who were born within a given age range and have grown within approximately the same social possibilities and experiences, see the need to come together, to relive their common past experiences, while forging ahead in life together.

4.1. They usually define a number of socio-cultural and socio-economic activities, which regularly bring them together, once every month, either in a fixed location or in a rotatory manner, in different members’ homes;

4.2. Each Nkang is expected to be uniquely defined by its well-established AGE-RANGE, with the understanding that Nkang members CANNOT be of the same age, LIKE PIGLETS, born on the same day;

4.3. Members of the different Minkang generally come from all the villages of the Pinyin Clan, without discrimination or restriction and each Nkang is expected to have a HOME BRANCH;

4.4. Today, there are close to 16 Minkang existing in the Pinyin Clan, some with branches in the Diaspora, many of whom are still to formalize their names and existence;

4.5. All are, however, already participating, very impactfully, in the holistic development of the Pinyin Clan;

*5.0.* The PDO is indisputably the supervisory organization for the Minkang Phenomenon in the Pinyin Clan, and it effectively started functioning, as such, since the 2022 Douala working congress.

5.1. Accordingly, the 2022 PDO Douala congress “noted with satisfaction the resurgence of the Nkang culture in the Pinyin Clan, and adopted the recommendations of the working committee on Pinyin governance and culture, as a way forward towards the effective harnessing of the phenomenon for development”;

5.2. The PDO 2023 Buea ABM, resolved that a virtual association of Minkang executives be created and the issue of the variation of age within Minkang be also resolved;

5.3. Thus, the PDO created a virtual association of Minkang Presidents, and in consultation with the governance instances of the Pinyin Clan, established the age-range for each emerging Nkang at two years;

5.4. But, even with an age-range as low as two years, the probability is high, nowadays, for a person to belong to the same Nkang with his direct junior brother or sister;

5.5. The comportment of members of Nkang, in respect of the variation in age within the group, is, therefore, expected to be adequately modulated by the constitution or bye-laws of the group;

5.6. The PDO 2025 Bamenda Congress, while urging each Nkang to have a branch within the Clan (Home Branch), also resolved that all Minkang, within the realms of possibility, should create branches in the Diaspora;

5.7. Today, Minkang are, effectively, branches of the PDO and the Association of Minkang, once formally physically formed, will be a chapter of the PDO, WITH A SPECIAL STATUS;

5.8. Each emerging Nkang will be, of necessity, affiliated to the association of Minkang, during commissioning;

*6.0.* Despite the SUPERVISORY ROLE of the PDO, Minkang remain special taskforces of the kingdom, in respect of Pinyin history, customs and traditions, and, in this regard, are, first and foremost directly attached to the Paramount Palace.

6.1. Consequently, immediately after formation, each new Nkang is, mandatorily, expected to formalize its name and existence before the Atsaapifo, the pifo and the Pikum of the Pinyin Clan, in the Pinyin Clan Paramount Palace, in the presence of the PDO and the Association of Minkang;

6.2. The Paramount Palace would specify clear conditions and requirements for the commissioning of the emerging Minkang;

6.3. During this traditional commissioning ceremony, the SPECIFIC DEFINING AGE-RANGE of the Nkang would be formally upheld, and the Nkang would be given the blessing, by the Atsaapifo (in council), to function under its name, and in accordance with its adopted constitution;

6.4. Each Nkang would also be, in principle, given a CORE MISSION within the Clan, upon commissioning, whose execution would be regularly reported to the Paramount palace;

6.5. Each Nkang would be enjoined, thereafter, to also respect all the chiefs of villages of the Clan, to whom they may occasionally pay visits in their various palaces;

6.6. Meanwhile, it would be necessary for the Paramount Palace to establish the minimum age at which Pinyin people can come together to create an age-group (Nkang), as well as make it mandatory for every Pinyin man/woman to register in and belong to a Nkang, when they attain that age;

6.7. Also, the Paramount Palace would, of necessity, keep a register of all Minkang of the Clan, which should be updated regularly and, more especially, when a new Nkang is being commissioned;

*7.0.* In the world today, the welfare of any society and the quality of life in it, depend not only on the manner in which the society is organized, but also, to a large extent, on the associations and organizations that animate the society.

7.1. From a spiritual perspective, we may suppose that the plan of God is handed down to Humanity, from generation to generation, and always in tune with the exigencies of each generation;

7.2. In which case, Minkang constitute the perfect medium for effective cultural revival and social change in the Pinyin Clan, as well as a means for facilitating the systematic passing down, from one generation to the other, of Pinyin customs and traditions, hopefully, in view of the Divine plan;

7.3. Minkang are not only highly focused, vibrant and dynamic groups that effectively cater for the welfare and development of their members and the society at large, but the Minkang Phenomenon also constitutes a very realistic paradigm for effectively organizing the Pinyin society;

7.4. Finally, Minkang promote and uphold Pinyin Clan unity and cultural integration, by being the veritable cement that binds the villages and the lineages of the clan together;

I say these things with the fear of God and the respect of our ancestors, and that we may have a Pinyin Clan, in which no one is unduly favoured, or disfavoured.

Tanyu Nji-Tangu Martin

(Senior Citizen and EDP)

07/04/2025

Pinyin Clan Governance & Chieftaincy Framework

Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 2: Chieftaincy Structure and Orientation in the Pinyin Clan

1. Chiefs Without Villages or Subjects

As outlined in Excerpt 1, the desire to hold traditional titles has grown significantly in the Pinyin Clan. Today, almost every man aspires to become a titleholder (ndee), and many ndee dream of ascending to chieftaincy (mbee). This rapid increase in the number of chiefs and subchiefs presents the risk of creating a hierarchy without subjects.

To maintain order and uphold the sacred traditions of governance, the APC7 (2014) adopted a structured framework to guide chieftaincy in Pinyin. This framework provides answers to four fundamental questions:

1. Who should be a Chief (Ifo) in Pinyin today?

2. How should Chiefs (pifo) emerge in Pinyin?

3. How many Chiefs (pifo) currently exist in the Clan?

4. What is the hierarchy among the Chiefs (pifo)?

2. Who Qualifies to be a Chief (Ifo) in Pinyin?

2.1. A Chief (Ifo) must be duly enthroned by a recognized people of the Pinyin Clan as their leader, in accordance with Article 8 of Decree No. 77/345 of 15 July 1977.
2.2. The people must reside in an identifiable and distinct territory, which forms a traditional administrative unit (village or chiefdom). This territory must have clear geographical boundaries, such as hills, rivers, valleys, or roads.
2.3. Chiefdoms shall have official names, in line with Article 4 of Decree No. 77/345 of 15 July 1977 and Pinyin customs.
2.4. A recognized chiefdom or village must consist of at least two identifiable quarters, each with designated quarter heads.
2.5. A Chief (Ifo) cannot rule over a single family. If the community is solely family-based, the leader is a family head, not a chief.
2.6. A Chief (Ifo) must be widely accepted and recognized by his people, who show him allegiance.
2.7. A Chief (Ifo) must not be self-imposed or appointed by any external authority.
2.8. A Chief (Ifo) is responsible for serving his people, while his people must, in return, show commitment to his leadership and welfare.
2.9. A Chief (Ifo) is an auxiliary of the Administration, recognized in accordance with Decree No. 77/345 of 15 July 1977.
2.10. A Chief (Ifo) may be officially gazetted as a Category 1, 2, or 3 Chief, based on administrative recognition.

3. How Do Chiefs (Pifo) Emerge in Pinyin?

3.1. A defined group of people within an identifiable Pinyin territory must select and enthrone their chief (Ifo).
3.2. This selection process must adhere to Article 8 of the Decree No. 77/345 of 15 July 1977.
3.3. The enthronement must align with Pinyin customs and be formally endorsed by His Royal Majesty (HRM Atsaapifo) of Pinyin, in council.
3.4. Following enthronement, the new Chief (Ifo) is officially presented to the other Chiefs (pifo) and the people of Pinyin for recognition.
3.5. Lastly, the Chief (Ifo) is presented to the Administration, which may formally recognize and gazette his chieftaincy upon the recommendation of HRM Atsaapifo of Pinyin.

4. How Many Chiefs (Pifo) Exist in the Pinyin Clan Today?

4.1. The Paramount Fon – HRM Atsaapifo of Pinyin, who holds the supreme authority over the entire Pinyin Clan.
4.2. Recognized Chiefs of Villages – These are Chiefs (pifo) whose communities meet all the qualifications outlined in Section 2.
4.3. Sub-Chiefs of Quarters – These are Chiefs (pifo) whose authority is limited to smaller administrative units, such as quarters of villages. This group includes the Ardos of the Pinyin Clan.
4.4. Honorary Chiefs & Notables – These individuals may not meet all the conditions for chieftaincy but are granted honorary titles by HRM Atsaapifo of Pinyin, in council.

5. Hierarchy Amongst Chiefs (Pifo) in Pinyin

5.1. First in rank – HRM Atsaapifo of Pinyin, the Paramount Ruler, who must command complete allegiance from all other Chiefs (pifo) and the respect of the entire Clan. He is addressed as "Tsaapifo."
5.2. Second in rank – Chiefs (pifo) of recognized villages, who owe allegiance to HRM Atsaapifo. They are addressed as "Mbee."
5.3. Third in rank – Sub-Chiefs (pifo) of quarters, who owe allegiance to both HRM Atsaapifo and their respective village chiefs. They are addressed as "Ndee."
5.4. Within each category, Chiefs (pifo) are ranked based on the demographic and economic strength of their traditional administrative units.
5.5. Honorary Chiefs & Notables must respect the established hierarchy and pay allegiance to HRM Atsaapifo of Pinyin.

6. Concluding Recommendations

6.1. Chiefs (pifo) must earn the respect and loyalty of their people through exemplary leadership.
6.2. Members of the Pinyin Clan Traditional Corps (Ikum-Samba & Ikum-Nipfu’e) seeking chieftaincy must designate successors within their respective corps before assuming any higher role.
6.3. All Chiefs (pifo) should actively promote unity, development, and progress within their communities and across the entire Pinyin Clan.
6.4. People should pledge allegiance to the Chief (Ifo) of their quarter or village and participate in the growth of both their local community and the wider Clan.
6.5. The creation of new Chiefs (pifo) or the elevation of existing ones should be dictated by demographic growth, economic strength, and administrative requirements.
6.6. Existing Chiefs (pifo) and notables are encouraged to align themselves within this framework to maintain order and harmony within the Pinyin Clan.

To Be Continued...

For further details on the Chieftaincy Orientation Framework, please contact the Pinyin Development Organization (PDO).

Pinyin Clan Administration & Governance Series

Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 1: Pinyin People, Pinyin Territory, and the Pinyin Clan Notion

One People, One Culture, One Territory

The People of Pinyin (Pinyin-metsop) are bound together by a common language and a rich cultural heritage, passed down through generations. They inhabit a land of approximately 750 km², sharing borders with Bali-Nyonga, Bawock, Mbu, Mbei, Meforbe, Babadjou, Bamumbuh, and Ashong. This land, along with its customs and traditions, was entrusted to the present generation by the revered founding fathers of Pinyin.

Historical Origins: The First Inhabitants

Elder accounts trace the early settlers of Pinyin to a collective group known as Mefiy’me, comprising Mechḵ’me, Mewong, and Pizaane, under the leadership of Nkeufor of Mewong origin. Over time, five distinct groups migrated into the land, forming alliances and ultimately overcoming the aboriginal inhabitants. The foundation of the Pinyin Kingdom was laid with the integration of these original settlers as the sixth group, thus establishing a unified and diverse ancestral lineage.

The Birth of the Pinyin Clan: APC1 and Governance Evolution

Originally, Pinyin was a single unified kingdom (Pinyin-metsop) with various family lineages under the supreme leadership of one chief, the Fon of Pinyin. As the population grew, lineages (mingyware) expanded into quarters (mikfure), necessitating the identification and recognition of quarter heads (pitaapi-mikfure).

The primary quarters that emerged included Buchi, Menka, Mentin, Meshih, and Mesoh. Notably, Buchi, Menka, and Mentin trace their origins to the Pinyin Royal Family, with Menka arising from a dispute over the Pinyin throne between two royal brothers.

Smaller lineages unable to form independent quarters merged with larger ones:

• Pikhaam, Pizaani, and Pachanda merged into Meshih.

• Mewong merged into Buchi.

• Meche’eme merged into Mentin.

As quarters continued to expand, quarter heads evolved into sub-chiefs (pifo-pi-mikure). The presence of the Bororo population introduced the Ardorates, whose leaders (Ardos) attained sub-chief status.

APC1: A Defining Moment (1999)

The First All Pinyin Conference (APC1) in 1999 was a turning point, formally introducing the concept of a Pinyin Clan and establishing the chieftaincy hierarchy beyond the Fon of Pinyin. With a population of approximately 45,000 people, it became evident that some quarters were larger than recognized neighboring villages.

Key Resolutions from APC1:

1. Elevation of Quarters to Villages: The five main quarters—Buchi, Menka, Mentin, Meshih, and Mesoh—were recognized as villages under a newly structured Pinyin Clan.

2. Recognition of Chiefs (Pifo): The existing sub-chiefs of these villages were elevated to chiefs (pifo), serving under the Fon of Pinyin, who assumed the title Atsaapifo (Paramount Chief) of the Pinyin Clan.

3. Sub-Chiefs and Quarter Heads: Further village sub-chiefs and quarter heads were expected to emerge naturally as dictated by population growth and administrative needs.

4. Future Village Creation: The conference acknowledged that new villages might emerge based on common sense and demographic expansion.

Unintended Consequences: The Chieftaincy Crisis

While APC1 laid the foundation for governance, it inadvertently triggered a "titles and chieftaincy fever" among the people of Pinyin.

Challenges Faced Today:

• Almost every Pinyin man aspires to become a titleholder (ndee).

• Many titleholders (ndee) now seek to become chiefs (mbee), often through self-proclamation or external imposition.

• A significant number of these new chiefs lack identifiable villages or people to govern.

• The rise of self-declared chiefs has led to insubordination, with many refusing to acknowledge the authority of the Paramount Fon of Pinyin.

• There is a growing risk of the Pinyin Clan fragmenting into multiple, unrecognized splinter villages.

The Way Forward...

As the Pinyin Clan navigates these challenges, it becomes imperative to redefine governance structures to preserve unity and maintain cultural integrity. The next section in this series will address the solutions and recommendations for sustaining a structured and respected chieftaincy system.

To Be Continued...

For more updates on the Pinyin Clan Governance Series, visit [Website URL] or contact the Pinyin Development Organization (PDO).

Pinyin Clan Administration/Governance Series
Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 3: The Institution of the Paramount Fon of Pinyin

1.0 The Institution of the Paramount Fon of Pinyin

The Institution of the Paramount Fon (Atsaapifo) of the Pinyin Clan serves as the administrative, spiritual, and cultural head of the clan. This institution consists of the Paramount Fon, the Nkwiati, the Taafo, and the Maafo. The Paramount Fon is the supreme head, supported by the Nkwiati, who is enthroned alongside the Fon.

Historically, Pinyin-metsop had only one leader, the Fon of Pinyin. The first Fon, Muluh-Payne, was designated and enthroned by the founding fathers of Pinyin-metsop. He was the son of Ndizeu-Njighe, wife of Tenghehfeung Waa-Muwure, both of whom were among the founding fathers. Before this, Pinyin-metsop was governed by a council of six founding fathers, later expanded to seven with the inclusion of Muluh-Payne. This council, known today as Ikum-Samba, established the enthronement rites and rituals.

Over time, another institution, Ikum-Nipfu’e, was created, and both institutions now play a vital role in the selection and enthronement of a new Fon.

2.0 Succession of the Fon Over the Years

Since the enthronement of the first Fon, the following rulers have led Pinyin:

1. Muluh Payne

2. Pimechop

3. Pi-Aghah I

4. Khemechi I

5. Muluhshwu’e

6. Khemechi II

7. Pi-Aghah II

8. Asobo I

9. Teneng

10. Asobo II

11. Ayaba I (also known as GA Tanni II)

3.0 Identifying and Enthroning a New Fon

The process of selecting and enthroning a new Fon follows sacred rites that remain exclusive to the Ikum-Samba and Ikum-Nipfu’e. Key principles include:

• Only initiated individuals may participate or even speculate on the process.

• Interference by outsiders, including those with financial or political influence, is strictly prohibited.

• Some public rites and rituals involve community participation.

General Process of Enthronement

• If the late Fon left a will, the Royal Family, under the supervision of Ikum-Nipfu’e, unveils the successor.

• The identified successor undergoes sacred empowerment rituals performed by Ikum-Nipfu’e and later by Ikum-Samba.

• Once empowered, the new Fon is presented publicly and installed on the throne.

• If no will exists, the Royal Family, in collaboration with Ikum-Nipfu’e, selects a successor.

4.0 The State of the Throne at Enthronement

Before enthroning a new Fon, it is crucial to assess whether the throne is in good stead.

• Past reigns of Ifo Asobo II and Ifo Ayaba I (GA Tanni II) encountered significant challenges.

• Is the Pinyin Throne spiritually and politically stable?

• Should a new Fon be hastily enthroned, or should there be a cleansing process first?

5.0 Cleansing the Throne Before Enthronement

• No right-thinking Pinyin person desires a repeat of past difficulties.

• The Royal Family, Ikum-Samba, and Ikum-Nipfu’e must ensure the throne is spiritually cleansed.

• A modern Pinyin Clan requires clear terms of reference for the new Fon’s administration.

6.0 The Future of the Monarchy in Pinyin

Historically, monarchies worldwide have adapted in different ways. France abolished its monarchy, while Britain redefined its monarchy’s role within a constitutional framework.

• The Pinyin monarchy faces challenges leading to a decline in authority.

• Government policies and actions have subtly contributed to this decline.

• It is imperative to modernize the monarchy while preserving its cultural and spiritual significance.

To be continued…

N-TM

Pinyin Clan Administration/Governance Series Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 4: The Pinyin Kingdom Ikum-Samba Institution

1.0. Description of the Ikum-Samba Institution

In Excerpt 3, the Ikum-Samba Institution was mentioned as the founding fathers of Pinyin-metsop. Today, it stands as the highest traditional supervisory and king-making council of the Pinyin Kingdom. Each of the original five members of the Pinyin Ikum-Samba Institution arrived in Pinyin with his own lineage and a name that his heir still bears today, having left his land of origin due to chieftaincy or other disputes. In the founding of Pinyin-metsop, they incorporated the leader of the aborigines of the Pinyin land (Mefiy’me), whom they had fought and defeated.

Originally, there were six of them. These six later designated and enthroned the first chief of Pinyin, investing in him some of their inherent powers and attributes. Together with the enthroned chief, they formed the Ikum-Samba Institution, the governing council of the land. They demarcated the boundaries of the kingdom using slaves and stones and established shrines such as Nwu’e-Nikhene, Tisagli, Tenghehfeung, Anghah’a, and Atengne-Pikum. They also founded ‘Nda-pikum’ at Nwu’e-nikhene.

The founding members of the Ikum-Samba Institution were:

1. Ndizeu-Njighe

2. Tanyu-Awa

3. Waa Muwure

4. Teneng Mahncho

5. Amah Mekwen

6. Mbah-Menyang

7. Muluh-Payne

2.0. Ikum-Samba Distinguishing Practices

1. The Ikum-Samba title is hereditary, and each member retains the capabilities and powers brought to Pinyin by their forefathers, along with those derived from the Institution itself.

2. Each member possesses an “Indian bamboo container” containing camwood and other secret concoctions suited to their mystical station.

3. Upon the death of a member, the Institution conducts the burial, performing sacred rites unique to the corps.

4. The successor must be enthroned within seven days, receiving all requisite mystical powers and authority.

5. Ikum-Samba members pay allegiance solely to the Institution while respecting the Fon, whom they designated and enthroned.

6. They respect all other institutions of the Kingdom, which were established with their blessings.

7. The Institution is recognized by the people and the Cameroon Administration for its spiritual, supervisory, and king-making roles.

8. As custodians and defenders of Pinyin culture, they provide spiritual leadership to the Kingdom.

9. The Institution's seat is in the Pinyin Palace, and members convene on Ngekobe to deliberate on Kingdom affairs. Thus, Ngekobe is traditionally a non-working day in the Kingdom.

3.0. The Personalities Animating the Institution

3.1. Ndizeu-Njighe (Succeeded by Mbee Njighe J.A.)

• Head of the Meshih lineage.

• Migrated from Bantenghe with his insignia of authority, a copper bangle.

• De facto head of the Ikum-Samba Institution, traditionally second in command to the Pinyin chief.

• Provided the cowries now worn by the Fon’s wives.

• His lineage became the nucleus of the Meshih quarter; his successor is Ifo Meshih.

• Sits immediately to the left of Ifo Pinyin.

3.2. Tanyu-Awa (Until recently, succeeded by Mbee Awa J.A.)

• Head of the Mesoh-ndop lineage.

• Migrated from Widikum, bringing cowries that were later traded for food with the Meshih lineage.

• His lineage became the nucleus of the Mesoh Quarter; his successor is Ifo Mesoh.

• Sits to the left of Ifo Pinyin, after Njighe.

3.3. Waa-Muwure Tengheh-Feung (Succeeded by Ndee PM Waa)

• Head of the Mekami lineage, leading the first wave of arrivals to Pinyin land.

• Later incorporated into the Mesoh quarter.

• Sits to the left of Ifo Pinyin, after Tanyu-Awa.

• Successor rightly desires the title ‘Ifo Mekami’.

3.4. Teneng-Mahncho (Succeeded by Ndee V Khan)

• Head of the aborigines of Pinyin land, collectively known as Mefiy’me.

• Integrated into Pinyin-metsop as a sixth group.

• His lineage, known as Mewong, was later incorporated into the Buchi quarter.

• Sits to the left of Ifo Pinyin, after Waa-Muwure.

• Successor rightly desires the title ‘Ifo Mewong’.

3.5. Amah-Mekwen (Succeeded by Ndee Amah C)

• Head of the Mesoh-nipard lineage.

• Migrated around the same period as Tanyu-Awa, later incorporated into the Mesoh quarter.

• Sits to the left of Ifo Pinyin, after Teneng-Mahncho.

3.6. Mbah-Menyang (Succeeded by Ndee Mbah EM)

• Head of the Patchanda lineage.

• Migrated alongside the other five original arrivals.

• Later incorporated into the Meshih quarter.

• Sits to the left of Ifo Pinyin, after Amah-Mekwen.

3.7. Muluh Payne (Until recently, succeeded by Ifo Ayaba I, aka GA Tanni II)

• First chief of Pinyin, designated and enthroned by the founding fathers.

• Received initiation into the Ikum-Samba Institution, granted honorary leadership while being bound by allegiance to the Institution.

• Entrusted with the administrative governance of the Kingdom, while the Ikum-Samba retained supervisory and king-making roles.

The sitting order of Ikum-Samba members to the left of the Fon is never to be violated.

4.0. Terms of Reference of the Ikum-Samba Institution

1. The Ikum-Samba corps has formally documented its terms of reference.

2. These include duties specific to the Institution and joint responsibilities with other Kingdom institutions.

3. Due to the sacred nature of these responsibilities, their details are not for public discussion.

4. The Pinyin people and the Cameroon Administration look to the Ikum-Samba for leadership in resolving crises. They must remain steadfast and be guided with wisdom.

To be continued…

N-TM

Pinyin Clan Administration/Governance Series
Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 5: The Pinyin Kingdom Ikum-Nipfu’e Institution

1.0. What is the Ikum-Nipfu’e Institution?

The Ikum-Nipfu’e Institution is a vital supervisory and king-making council, established later in the evolution of the Pinyin Kingdom. It is composed of senior princes—descendants of past Fons of Pinyin—who, after completing traditional rites of maturity, gained autonomy from the Palace and were subsequently brought together to form this esteemed Institution. These individuals are widely recognized as the descendants of “Muluh-Payne.”

The institution comprises eight senior princes, with the Fon serving as the ninth member. Oral traditions suggest that the Ikum-Nipfu’e corps emerged during the reign of Ifo Pie-Aghah II. Although many princes have since acquired autonomy and theoretically qualify for membership, the institution remains restricted to the heirs of its original nine founders, maintaining an exclusive and sacred tradition.

2.0. Ikum-Nipfu’e Distinguishing Practices

• The Institution’s seat is located in the Pinyin Palace.

• Members convene every Ntare to discuss matters concerning the Kingdom's welfare.

• Accession to membership is strictly hereditary.

• Upon a member’s passing, the designated successor is enthroned through established rites and rituals.

• Members pledge allegiance to both the Ikum-Nipfu’e Institution and the Fon of Pinyin.

• They recognize and honor the authority of the Ikum-Samba Institution.

3.0. The Founding Members of the Ikum-Nipfu’e Institution

• Muluh-Ndhey

• Walla

• Tisighe

• Tawah

• Mendi

• Azama’a

• Ndipinkam

• Nkum-Ndighe

• The Sitting Fon

4.0. Terms of Reference of the Ikum-Nipfu’e Institution

• The institution has outlined its terms of reference to define its role in the modern Pinyin Clan.

• These duties include both responsibilities exclusive to the Ikum-Nipfu’e and joint tasks performed alongside other governing bodies in the Kingdom.

• However, due to the sacred nature of their operations, these terms remain confidential and are not open for public discourse.

It is crucial to note that in addressing and overcoming the prevailing crisis, the Pinyin people and the Cameroon Administration look toward the Kingdom’s King Makers—including Ikum-Nipfu’e—for guidance and stability. Their leadership must remain steadfast, and they must not falter.

Excerpt 6: The Pinyin Clan Kwi’fo Institution

1.0. The Role of the Kwi’fo Institution

The Kwi’fo Institution is the most secretive and highest governing organ of the Kingdom. It serves as the ultimate authority on matters of governance, tradition, and spiritual oversight.

2.0. Composition and Functioning of Kwi’fo

• While it is speculated that Kwi’fo is a joint council composed of members from the Ikum-Samba and Ikum-Nipfu’e institutions, its actual composition remains undisclosed, known only to its members.

• This council deliberates on all critical matters affecting the Kingdom, particularly issues concerning the Throne and the Fon.

• The institution is tasked with the absolute protection of the Kingdom, prioritizing the Kingdom itself above the Throne and the Fon.

3.0. The Kwi’fo Execution Wing

• There exists an enforcement arm within Kwi’fo, consisting of highly dignified and specially initiated individuals.

• The identities of these individuals remain classified, known only to the core members of Kwi’fo.

• This wing ensures the swift, impartial, and precise execution of all royal and Kwi’fo decisions.

4.0. Safeguarding the Kingdom Amidst Crisis

Since the Kingdom experienced a significant upheaval, Kwi’fo Pinyin has been in continuous deliberation to ensure the protection of the Kingdom and the Throne, striving to mitigate the ongoing crisis.

• The Institution has actively reached out to other governing bodies and individuals within the Kingdom to foster unity and seek solutions.

• This effort is commendable and essential for the restoration of peace and stability.

• However, a crucial caution must be observed: The secrets of Kwi’fo must remain undisclosed!

5.0. The Oath of Secrecy

• It is a grave offense to disclose or mishandle information entrusted by Kwi’fo.

• Any breach—whether through carelessness, naivety, or recklessness—requires atonement.

• The people of Pinyin must unite to ensure that Kwi’fo Pinyin functions with the discretion and solemnity necessary for its sacred role, especially in this critical period.

To be continued…

N-TM

Pinyin Clan Administration/Governance Series

Edited by: MuluhNgwi Simon Awa, Nyah John, and Prof. Mbuh Mbuh Tennu

Excerpt 7: The Pinyin Clan Council (PCC)

1.0 Introduction

1.1. During APC1 in 1999, where the Pinyin Clan notion was adopted, it was noted that the Pinyin village had lacked a functional village council for a long time. It was recommended that a Pinyin Clan Council be established immediately.

1.2. No attempts were made to set up this council until 2008. However, these efforts almost ended in failure due to the ambition and self-centeredness of certain individuals close to the Fon at the time, coupled with inappropriate procedures in forming the council.

1.3. As a result, this council has rarely convened or undertaken any significant initiatives. Most of its standing committees have long been disbanded. Ironically, only the chairman appears to remain—leading a council that no longer exists, like the president of a defunct Economic and Social Council!

1.4. Regardless, it is crucial that we unite to establish a functional Clan Council in this new era of the Pinyin Clan. Perhaps the surviving ‘chairman’ of the defunct council should take the initiative to facilitate this process.

2.0 What is the Pinyin Clan Council?

2.1 Nature of the Pinyin Clan Council

2.1.1. The Pinyin Clan Council is the representative assembly of the Pinyin Clan and operates under the legal framework governing similar councils in the country.

2.1.2. The council comprises z = (y + x) members, where y are statutory members and x are elected members.

2.2 Statutory Members

• Pinyin Clan Ikum-Samba and Ikum-Nipfu’e;

• The Executive President of the Pinyin Development Organization (PDO);

• Presidents/Chairpersons of village councils within the Clan.

2.3 Elected Representatives

2.3.1. Elected representatives shall be individuals of integrity, widely respected, patriotic, dynamic, and hard-working.

2.3.2. The number of elected representatives from each village or collectivity shall be proportional to its demographic strength.

2.3.3. Representatives shall be elected democratically by the entire collectivity/village or a designated representative assembly.

2.3.4. Only adults who have resided in the village or collectivity for at least five years shall be eligible for election.

2.3.5. The election of councilors shall ensure gender balance.

2.4 Functions of the Pinyin Clan Council

2.4.1. The council shall function under the legal framework governing similar councils in the country. Specifically, it shall:

2.4.2. Collaborate with the PDO to foster holistic development in the Clan.

2.4.3. Support and complement other institutions of the Kingdom in facilitating development and ensuring the well-being of the people.

2.4.4. Establish internal rules and regulations outlining its terms of reference.

3.0 Key Questions for the New Era

• How shall the Pinyin Clan Council enhance the functioning of village councils within their respective villages?

• How shall the Pinyin Clan Council finance its activities?

Excerpt 8: The Pinyin Development Organization (PDO)

1.0 The PDO as Defined in its Constitution

1.1 What is the PDO?

1.1.1. The PDO serves as the umbrella development organization of the Pinyin Clan, incorporating various Village Development Organizations (VDOs) and affiliated development associations.

1.1.2. The PDO is non-profit, politically non-partisan, and religiously non-denominational and non-sectarian.

1.2 Mission and Objectives of the PDO

1.2.1. To foster unity, belonging, and brotherhood among all Pinyin people.

1.2.2. To guide and coordinate the holistic development of the Pinyin Clan by mobilizing all available resources to preserve, nurture, and protect its heritage, culture, land, environment, and resources.

1.2.3. To enhance the economic, social, and cultural welfare of all Pinyin people, both individually and collectively.

1.2.4. To promote education among Pinyin children as an essential pillar of the Clan’s future.

1.3 Membership of the PDO

Membership is open to:

• All residents of the Pinyin Clan territory;

• All individuals of Pinyin parentage living outside the Clan territory (including their ancestors);

• Friends of Pinyin and well-wishers who accept the PDO constitution.

Membership Guidelines: 1.3.4. Membership is individual, personal, and non-transferable. Each member must belong to a VDO, a chapter, or a branch.

1.3.5. Membership is obtained by purchasing a membership card.

1.3.6. Membership fees are set by the Congress based on recommendations from the Executive Bureau.

1.3.7. Membership can be revoked through voluntary resignation or dismissal for failure to comply with the PDO constitution. In such cases, the membership card must be returned, and no reimbursements will be issued.

2.0 The Role of the PDO During the Ongoing Crisis

2.1. To facilitate and coordinate Elite efforts toward resolving the crisis.

2.2. To support the King Makers in any necessary conflict resolution processes.

2.3. To initiate unifying projects that will help usher in a new era in the Clan.

2.4. To review its structure and objectives to better serve in the new era.

3.0 Key Questions for the New Era

• How many VDOs are currently functional, and are they properly affiliated with the PDO?

• Does membership in an affiliated VDO automatically confer PDO membership?

• Is the concept of a PDO chapter in the Clan viable?

• How should the PDO interact with the Pinyin Clan Council and village councils within the Clan?

To be continued…

Pinyin Clan Administration/Governance series

Edited by: MuluhNgwi Simon Awa, Nyah John and Prof, Mbuh Mbuh Tennu Excerpt

9: Administration and Governance Institutions of ‘Villages’ of the Clan

1.0. Introduction 1.1. The Notion of ‘a village’ in the Pinyin Clan From the Framework for the orientation of chieftaincy described in excerpt 2 we saw that:

1.1.1. A village in the Pinyin Clan should be an identifiable population inhabiting an identifiable territory with well-defined territorial limits, (East, West, North, South), or marked by natural geographical features such as streams, rivers hills valleys or roads, making it distinct from other neighbouring entities.

1.1.2. The population constituting a village must necessarily not constitute one family or lineage.

1.1.3. A village in the Pinyin Clan must necessarily be organized into two or more recognizable quarters.

1.1.4. A village in the Pinyin Clan should ultimately be recognized and published in the official gazette by the State Administration.

1.2. The notion of ‘Chief of a village’ in the Pinyin Clan We also saw in the framework that:

1.2.1. A chief (Ifo) of a village in the Pinyin Clan should be someone appropriately and regularly enthroned as such by the village as their head or ruler, in accordance with article 8 of decree No. 77/345 of 15 July 1977.

1.2.2. A chief (Ifo) of a village in the Pinyin Clan should neither be self-imposed nor imposed on the people by an external authority.

1.2.3. A chief (Ifo) of a village in the Pinyin Clan should be recognized as such by a majority of his people, who pay allegiance to him.

1.2.4. A chief (Ifo) in a village in the Pinyin Clan must serve all his people who, in return show concern for his welfare.

1.2.5. A chief (Ifo) in a village in the Pinyin Clan may be recognized and published in the gazette by the Administration as a category 1, 2 or 3. There can be a village whose chief is not recognized by the state Administration, but no recognized chief without a village!

2.0. Village administration and governance institutions 2.1. Administration and governance institution of the village Accordingly, each village (as in 1.0. above) of the Pinyin Clan shall:

2.1.1. Be ruled by its chief (as in 2.0. above), enthroned and recognized by the village, and who, in addition, recognizes HRH Tsaapifo Pinyin and pays allegiance to him.

2.1.2. Have its Traditional Corps, which works closely with the Pinyin Clan Traditional Corps.

2.1.3. Have its village Council which works closely with the Pinyin Clan Council.

2.1.4. Have its village development organization (VDO) which is affiliated to the PDO and works closely with it.

2.2. Mission of the village administration and governance institutions The above administration and governance institutions shall:

2.2.1. Ensure the welfare and the well-being of the villagers;

2.2.2. Ensure that harmony, peace and security reign in the village and that the village is in harmony with other villages.

2.2.3. Ensure the holistic development of the village and that of the Pinyin Clan 3.0. Questions of interest as we prepare for the new era in the Clan.

3.1. How many “villages” in the Pinyin Clan are presently structured as in (1.0.)? 3.2. How many “chiefs” in the Pinyin Clan have so far emerged as in (2.0.)?

3.3. Is it advisable to carry huge sums of money to the DOs and to MINADT, to be made chief, instead of first setting up your chiefdom and your chieftaincy according to (1.0.) and 2.0.)? END OF SERIES N-TM 2 Excerpt

10: Summary and concluding remarks 1.0. Introduction 1.1. Our overriding goal in this series was to selflessly, objectively and impartially state the truth relating to the administration and governance of the Pinyin Clan, as we know it. But as one “anonymous contributor” pointed out, ‘there are always truths different from your truth’.

1.2. We hoped that stating our truth would cause all other truths to also be told during the resulting discussion, so that we can pick those truths that will best move Pinyin forward, especially during this time of crisis, and eventually place the Clan on the right track for sustained peace, development and progress, during the new era.

1.3. If at this time of crisis, anyone chooses to conceal his truth, then it may surely not be ‘good truth’. “Bad truths” should remain concealed forever! We summarize below some of the truths presented.

2.0. Summary of truths presented

2.1. We began the series by presenting the notion of the ‘Pinyin Clan’, adopted at APC1 in 1999, and by highlighting the possibility of the very Pinyin Clan eating itself up, if the emergence of ‘chiefs without villages or subjects’ is not immediately checked.

2.2. We next presented the framework for the orientation of chieftaincy in the Pinyin Clan, adopted at APC7. During the discussions, the notions of ‘honorary chiefs’ and the ‘cumulation of the functions of chief and Ikum’ were questioned by many.

2.3. The institution of the Paramount Fon of the Pinyin Kingdom or Clan was presented, highlighting its origins, the procedure of ‘catching and enthronement’ of a Fon, the actors involved, and the need for clear terms of reference for the Fon in a modern Pinyin Clan.

2.4. The institutions of Ikum-Samba, Ikum-Nipfu’e and Kwi’fo were presented, with their roles in handling the prevailing crisis highlighted. We were all exhorted to make the effort to enable these vital institutions to function smoothly, and in a modern Pinyin Clan.

2.5. The Pinyin Clan Council, and the Pinyin Development Organization (PDO) were presented and pertinent questions concerning their role in handling the crisis and their role in a modern Pinyin Clan, were posed.

2.6. We ended the series with the administration and governance institutions of the villages of the Clan, highlighting the need for the different villages and the respective institutions to be properly defined as we move into a new era. 3.0. Concluding remarks

3.1. This is a fervent call to the Elite and populace of Pinyin, wherever you may be, and whatever you may be doing. We know that a tornado has hit the Pinyin Clan in the rainy season. It requires the joint effort of all sons and daughters of Pinyin-metsop, acting in complete unity, to stem the wind and prevent complete devastation.

3.2. Yes, all the problems plaguing Pinyin today can be solved by Pinyin people. God, the omnipotent, omniscient, and the omnipresent, has placed all the tools and resources with which we can solve most of our problems, around us. The reason why we cannot use them, or even see them, is because we are often too self-centered, too proud, or too full of ego. Maybe you constitute one of such tool or resource, then commit yourself. If you are not appropriately inspired, stay clear!

3.3. Whatever the case, we should all open up and become aware of the fact that most of the problems causing the prevailing crisis in Pinyin today, have a spiritual foundation, rooted in the religion (of truth and compass), professed by our Founding Fathers. This religion, which was also given to our Founding Fathers by God, was duly handed down to Pinyin-metsop. It is radically different from the foreign religions (of logic, question and answer), professed by a majority of us today.

3.4. We should admit that our current religious practices are perhaps not quite compatible with the practices that would lead to the effective solution of the problems plaguing Pinyin today. For instance, if in our religious persuasion we today enlist prayer warriors to fight battles with the devil, this may not have the desired effect on the problems, which are rather rooted in the other religious persuasion, where we need to commune with the ancestors, and beseech God through them, in order to solve such problems.

3.5. Religions should respect each other!! Therefore, we should all unite our efforts to enable the King Makers and Kwi’fo Pinyin, (especially during this crisis), to function within the appropriate spiritual perspective, as they ought to, and with the secrecy, solemnity, and serenity required. 3.6. While thanking all those who selflessly, objectively and impartially made contributions, the author and editing committee take responsibility for all the short-comings of the series.

Nji-Tangu Martin