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Ministry of Scientific Research and Innovation
A Collection of Bangolan (Mendenkye)
Interlinear Texts
Compiled By
Lance Freeland
SIL Cameroon
BP 1299, Yaoundé, Cameroon
January 2015
© 2015 SIL
This article concerns the Bangolan language, spoken in Babessi Subdivision,
Ngoketunjia Division, in the North West Region of Cameroon
ISO 639-3 language code: bgj
1
Acknowledgements
I would like to thank Mr. Nditapa Emmanuel a retired teacher, Pastor Nchotu
Jonathan, and Pastor Tata John for the time they spent telling me these stories, and
transcribing them.
List of Abbreviations
PST Past tense
NEG Negative marker
SCM Subordinate clause marker
FUT Future tense
CONT Continuous aspect
EMPH Emphasized word
PL Plural marker
(v) Verb1
(n) Noun
(s) Singular
The glosses found in this text are approximate and will be updated as further grammar
study is completed.
1 The abbreviations for Verb, Noun, and Singular are only used when the English gloss could be
ambiguous.
2
Introduction
The people of Bangolan call themselves Mbang and their language Mendenkye or
Mbang. The village of Bangolan is located in the Babessi subdivision, Ngoketunjia
Division, in the North West Region of Cameroon. The people of Bangolan consider
themselves to be brothers of the people of Bambalang and relatives of the Bamun
people. According to Margaret A Griffin (1994), the population of Bangolan was
6,300 at the time of the 1987 census. The Ethnologue in 2008 gave a population
number of 14,000 (Lewis, et al. 2015).
Language Classification
The Ethnologue give the following classification for Bangolan, Niger-Congo,
Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Wide Grassfields,
Narrow Grassfields, Mbam-Nkam, Nun and its ISO 639-3 language code is bgj.
Elicitation and Transcription of texts
People, adults and children, love to tell folk tales in Bangolan, they are told for
entertainment, and to teach a moral lesson to children. The stories are often told
around the fire at night.
This collection of seven stories contains six folk stories and one history story. After
teaching Mr. Nditapa Emmanuel, Pastor Nchotu Jonathan, and Pastor Tata John how
to write their own language and showing them how to interlinerize texts I asked them
to help me put together this collection. Mr. Nditapa Emmanuel provided the folk
stories “Dog and the Tortoise”, “Why Pigs have Short Tails”, and “Wiser than the
Fon”. Pastor Nchotu Jonathan provided the folk stories “The Farmer and the Red
Monkey”, and the history “Child Bearing in the Time of Darkness”. Pastor Tata John
provided the folk stories “Why Fowls don’t have Teeth”, and “The Story of an
Obedient Child”. All of the stories were recorded on a hand held digital recorder or a
phone.
The interlinear texts were prepared using the software “Fieldworks Language
Explorer” (FLEx). This database program facilitates the recording and analysis of
linguistic data. In particular, one can use this application to enter a corpus of texts
and to interlinearise those texts, entering relevant grammatical and lexical data. A
concordance and lexicon are automatically generated.
The Bangolan texts presented here are interlinearised with an English word gloss, no
morpheme breaks are given. A free translation is also given for each sentence.
3
Orthography
In these interlinearised texts, the original Mendenkye text is transcribed using the
provisional Mendenkye orthography (Njeck 2004). In a few cases, the transcription
deviates from the proposed orthography:
1. ‘r’ has been added to the alphabet. Many words can be said with either an ‘r’
or an ‘l’. If a sound can be said with an ‘r’ the ‘r’ is written. In all other
instances the ‘l’ is used.
2. A ‘d’ can be used between an ‘n’ and a ‘z’.
3. A ‘-’ (hyphen) is added between singular possessive pronouns and the root.
Tone has been left unmarked in these transcriptions. Further study is required before
proposing and implementing tone in the orthography.
4
Dog and Tortoise
Dog and the Tortoise
Dog and Tortoise were two people who boasted a lot.
They even boasted about their skills at running.
People laughed a lot because they knew Dog to be a good runner, but Tortoise as a great talker only.
Tortoise boasted of how Dog would never smell his footprints if they competed.
This was so troubling to the animals that they decided to see what magic Tortoise would use.
. ne SCM
gə that
fiŋ magic
yi him
la do
wu FUT
Kanda Tortoise
(land)
ntweheʼ means
zə see
mɨ to
shindɔ way
nteʼ look
ka PST
pɨ they
papwe people
yeʼ push
ka PST
a he
heʼ how
chwe arrive
tə until
ŋgəʼ suffering
hɛ give
A it
2.5
. pə not
ne SCM
-ri his
kpat foot, leg
chwi prints
ndzə see
mɛ never
a he
ye that
Muŋguŋwaŋ Dog
pu with
nchichyɛ stood
a he
heʼ how
pa be, exist
nsetə boast
ka PST
Kanda Tortoise
(land)
2.4
. tsɔtsɔt mouthy
tɛt father
pa be, exist
yi him
pa be, exist
Kanda Tortoise
(land)
, ndərə run
fɔ chief
ndzə see
Muŋguŋwaŋ Dog
ji know
pɨ they
nde say
mbenə because
ntsehenə too much
mgbe laugh
ka PST
Papwe people
2.3
. ndərə speed
ti run
mɨ it
nsetə boast
tə until
mɔ things
nsetə boast
kar PST
Pɨ they
2.2
. setəsetə boasting
boasting
yaŋ people
pwɛt two
pa plural
ka PST
Kanda Tortoise
(land)
pu and
Muŋguŋwaŋ Dog
2.1
Kanda Tortoise
Pu and
Muŋgŋwaŋ dog
1
5
All the animals assembled to see what to do to silence Tortoise.
Hare suggested that a day be kept to see who is who.
A day was kept for Dog and Tortoise to compete in a race.
On that day all the animals came out and gathered at the given point.
Some people were selected to stand at the finishing point.
They placed two chairs there for the first and second.
When time for the competition came, Dog and Tortoise were kept at the starting line.
. lɛ line
nzɔʼ in
Kanda Tortoise
(land)
pu with
Muŋguŋwaŋ Dog
pa be, exist
chihitə keep
pɨ they
ŋkuʼnə reach
ta come
Ntsuʼ time
4.4
.
i him
mbɛtə second
nə to
mɔʼ a certain
, ŋɔ person
mfut first
nə to
i him
təʼ one
, fɔ there
ləŋ chair
chihitə keep
Pɨ they
4.3
. ndwiʼ place
ndwihinə cease, stop
nzɔʼ on
tunhi other
nchiyɛtə stand
we go
pɨ they
papwe people
pɨmɔʼ some
tsɔʼtə chose
Pɨ they
4.2
. mbaʼtə gather
nta come
tunə come out
mɨna animal
pa plural
gə that
zɔ day
pa be, exist
A it
4.1
. ndərə run
sənə compete
Kanda Tortoise
(land)
pu with
Muŋguŋwaŋ Dog
ndembi day
chihi keep
Pɨ they
3.3
. ne SCM
mɔʼ a certain
fɛt pass
wu FUT
ɛ these
ŋɔ person
ndzə see
paʼtə meeting
papwe people
ndembi day
mɔʼ a certain
chihi keep
pɨ they
gərə that
mba be
a he
nde say
le tell
Mɨshwit Hare
3.2
. la do
ŋgar what
zə see
mɨ it
nzɔʼ to
chichɛ all
paʼtə meeting
mɨna animal
Pa plural
3.1
6
Before the order was given for the race to start, Tortoise as if by magic, jumped on Dog’s tail.
The people did not see him.
Dog ran and ran and as he drew near the finishing point, people looked to see how Tortoise was faring.
When they failed to see him they thought speed had made him diminish in size to the point of almost
being invisible.
Dog ran and came up to the seat designated for the first in the race but to the greatest surprise of all,
they only saw Tortoise on the seat pushing Dog off from sitting on him.
From that day on, the people feared Tortoise.
.
Kanda Tortoise
(land)
pɔhɔ (be) afraid
papwe people
gərə that
zɔ day
i it
Ntsɔnə From
5
. pə not
ne SCM
-ri his
mbu body
tsɨtsɔ sit, (be)
seated
puʼ struggle
a he
nde say
Muŋguŋwaŋ Dog
tɔ push
Kanda Tortoise
(land)
heʼ how
pa be, exist
ndzə see
gbanə surprisingly
pɨ they
, ŋɔ person
mfut first
ləŋ chair
nzɔʼ in
tsɨtsɔ sit, (be)
seated
ta come
nɛ be
tə until
ti run
Muŋguŋwaŋ Dog
4.8
. nsehenə diminished
nəmkpa so fast
titi run
a he
nde that
mkpetə thought
, pə not
Kanda Tortoise
(land)
zə see
papwe people
ye which
ŋgətə near
ka PST
tə until
tiii run
(emphasis)
a he
, tiii run
(emphasis)
Muŋguŋwaŋ Dog
4.7
. pə not
i him
ndzə see
la do
papwe people
Ye which
4.6
. fiŋ magic
nə do
pa be, exist
la do
a he
heʼ how
pa be, exist
Muŋguŋwaŋ Dog
saŋ tail
nzɔʼ in
mbɛt on
ŋwɛt jump (v)
Kanda Tortoise
(land)
,
ti run
pɨ start
nde say
le tell
tsɔtə before
nɛ be
Pɨ they
4.5
7
Why Pigs have Short Tails
Why pigs have short tails.
Some time ago animals had no tails.
Flies troubled them a lot.
They searched all round for all kinds of medicine that could be a cure, but there was no way.
They agreed to move in pairs so they could help each other to drive the flies away from each other.
But still there was no way.
Having nothing to do to help the situation they appealed to the Fon.
. Fah Fon
mə with
mfe appeal
we go
pɨ they
wat them
yeʼ push
A it
2.6
.
pə not
fɔ there
mba be
la do
shindɔ way
mɔʼ any
Ye but
2.5
. i him
mumɛ other
yi from
kuŋ drive away
ŋɔ person
i him
mumɛ other
yi from
ŋkuŋ drive
ka PST
ŋɔ person
, pepara two's
pa plural
nyinə walk
ka PST
pɔ they
nde that
tyɛŋ agree
Pɨ they
2.4
. pə not
shindɔ way
zə see
la do
a it
ye which
njinji fly (n)
pa plural
nɛhɛ chase (v)
mɨ to
ndɔʼ to
chichɛ all
fu medicine
mbget much
teʼ look
Pɨ they
2.3
. ntsehenə to much
tə until
pɔ them
nə to
ŋgəʼ suffering
hɛ give
ka PST
njinji fly (n)
Pa be, exist
2.2
. pə not
pat their
saŋ tail
ŋitə have
mina animals
pa plural
ye this
pa be, exist
ka PST
ntsuʼ time
Mɔʼ a certain
2.1
Ne SCM
Kwihitə short
Ŋkuŋya Pig
Pa plural
Saŋ tail
La do
Ɛ these
Lɔ thing
1
8
The Fon called all his magicians, his sorcerers, and mediums.
They met at the palace, and these people found no solution and finally ran away helter skelter because
of the flies.
Hare went to the palace and advised the Fon that they appeal to the gods. The gods kept a day and time
to help give out tails to them.
Cows, monkeys and some other animals slept at the appointed place.
The day came and tails were given out according to how the animals arrived.
Pigs came when the gods had divided everything.
They started grumbling.
. ndunə grumble
ka PST
kpaʼ quarrel
tɔhɔ start
Pɨ they
4.2
. chichɛ all
gatə divide
ŋwi god
ye but
wat them
ta come
ka PST
nɛ be
Ŋkuŋya Pig
Pa plural
4.1
. ne SCM
ntatə come
pɔ they
ntwehe just as
pɔ them
nə to
saŋ tail
pa plural
gatə divide
ŋwi god
kuʼnə correct
ntsuʼ time
, pa be, exist
gərə that
Zɔ day
3.3
. fɔ there
pa be, exist
wat them
nde sleep
mina animals
pa plural
pɨmɔʼ some
pwa with
Ŋkyɛ Monkey
pa plural
pwa with
Naʼ Cow
Pa plural
3.2
. ntsu time
nchihi keep
ndwiʼ place
nchihi keep
, pɔ them
nə to
saŋ tail
gatə divide
mɨ to
ndembi day
chihi keep
ŋwi god
kɨŋtə cry
pɨ they
, ŋwi god
pa plural
nə to
ŋkɨŋtə cry
pɔ them
chichɛ all
pwat wrap
pɨ they
nde that
Fah Fon
nə to
nde say
we go
Mɨshwit hare
3.1
. -mat their
mbɛŋ power
fɛt pass
njinji fly (n)
pa plural
ye which
pa be, exist
ka PST
nɛ be
, nə to
ntsɔʼ leave
ntɔʼ palace
tinə run.PL
ntinə run.PL
ndwihi end
ndwihi end
, ntɔʼ palace
chichɛ all
paʼtə meeting
Pɨ they
2.8
. yaŋmihi mediums
pwa with
, yaŋsɛ sorcerers
pwa with
, yaŋfu magicians
yitə call
Fah Fon
2.7
9
The hares saw this and laughed mockingly.
The gods in turn went to the hares and cut of bits of their tails to give to the pigs.
The Pigs grudgingly left.
The gods in anger threw the tails at the pigs which in the end landed at their buttocks.
From that day hence, Pig, when he remembers this keeps grumbling, “Huum, Huum, Huum.”
.” Huum Huum
, Huum Huum
, Huum Huum
“ , ndunə grumble
ka CONT
a it
zuʼ hear
u you
mbu then
ɛ these
ŋga thing
mkpinə remember
tsɔ be
, ŋkuŋya pig
, gərə that
zɔ day
i it
Ntsɔʼnə leave
4.7
. ŋkuŋya pig
pa plural
wɔhɔ buttock
nzɔʼ in
nchwɔtə short
pərə that
saŋ tail
pupɨ bits
mfɨhi throw
tɔŋ neck
pɨhɨ evil,
badness
ŋwi god
Pa plural
4.6
. wat them
ŋgwenə go.PL
ka PST
kənə angrily
Ŋkuŋya Pig
Pa plural
4.5
.
ŋkuŋya pig
pa plural
nə to
hɛ give
mɨ to
-pi his
pɛtpɛt bits
nchweʼtə cut
mɨshwit hare
pa plural
saŋ tail
ndɔʼ to
we go
ŋwi god
Pa plural
4.4
. ntsehenə too much
tə until
neʼe like this
mgbe laugh
neʼ as
zə see
Mɨshwit Hare
Pa plural
4.3
10
Wiser than the Fon
Wiser then the Fon
Some time ago Hare said he was more intelligent than all.
He did no work but wandered about to peoples’ houses where he could find something to eat.
When people were about to discover this trick, he would run away to some other place.
He knew many stories which he could tell to win food.
But wherever he went, he boasted of his wisdom.
The Fon heard and called him to the palace.
. ntɔʼ palace
ta come
a he
nde say
i him
ŋgi call
zuʼ hear
Fah Fon
3.3
. ne SCM
jitə Wiser
a he
neʼ as
nsetə boast
ka PST
nyit have
Ka PST
3.2
. fɔ there
-pi his
mɔ things
nyitə receive
kpaŋga story
peʼ take
a he
ne SCM
i him
yiʼ above
a he
ŋkə when
mba be
ka PST
a he
kpaŋga story
mburuŋ many
jitə knew
ka PST
A he
3.1
.
mbaŋ side
mɔʼ a certain
ndɔ to
ŋgwe go
ti run away
a he
ne just
hɛnɛ here
wɔhi this
yɛt catch
nɛ be
pɨ they
ŋkə when
mba be
Ka PST
2.3
. lɔ thing
njwitə eat
ka PST
papwe people
nde house
nzɔʼ in
ndɔʼ to
pa plural
yi him
ŋgəŋ wandering
ka PST
, pə not
feʼ work
feʼ work
mba be
kar PST
A he
2.2
. chichɛ all
papwe people
mfɛt pass
jitə Wiser
a he
le say
Mɨshwit Hare
pa be, exist
ka PST
ntsuʼ time
Mɔʼ a certain
2.1
Fah Fon
Ŋfɛt than
Jitə Wiser
1
11
Hare went and the Fon gave him a billy goat to keep for reproduction.
Each year the Fon asked how the goat was producing.
Hare said the Fon should only keep quiet and hear from him.
This went on just like this, just like this, just like this.
Then one day the Fon sent for him to come and give him a hair cut.
Hare, on going, roasted a cob of corn and took it along.
When the Fon came up to his throne for Hare to give him a hair cut, hare pulled out the cob of corn and
gave the Fon. He asked the Fon to eat gradually to when he will finish with the shaving.
. ne SCM
gə that
, tu-i head-his
ko shave
mɨ to
mehenə finish
wu FUT
a he
ŋkə when
nchwe arrive
tə until
panəme soft
panəme soft
mfɨt eat
ka PST
a he
nde say
Fah Fon
nə to
hɛ give
wa that
saŋ corn
teʼ one
tuhu remove
a he
ne SCM
tu-i head-his
ko shave
Mɨshwit Hare
nde that
ndzanə sit
kɔʼ climb
Fah Fon
Ŋkə when
4.6
. mɨ with it
ŋgwe go
saŋ corn
teʼ one
, nto roast
we go
nɛ be
Mɨshwit Hare
4.5
. -i his
tu head
ŋko shave
ta come
a he
nde tell
ntɔ message
chwet send
Fah Fon
ndembi day
mɔʼ a certain
chwe arrive
A it
4.4
. neʼ as
mba be
ŋgɔʼ still
, neʼ as
mba be
ŋgɔʼ still
, neʼ as
mba be
ŋgɔʼ still
ka PST
A it
4.3
. i him
pu with
pa be, exist
ndzu hear
ka could
Fah Fon
le say
Mɨshwit Hare
4.2
. ne SCM
sɛ producing
wa that
mɨfwat he-goat,
billy goat
neʼ as
pit ask
Fah Fon
ŋgumbi years
ye this
mba each
ka PST
A it
4.1
. nsɛ more
ka produce
a he
meʼ near
pwe return
a he
nde say
i him
nə to
mɨfwat he-goat,
Billy goat
hɛ give
Fah Fon
we go
Mɨshwit Hare
3.4
12
As he shaved, the Fon ate, he shaved, and the Fon ate.
As he got through with shaving, the Fon had finished eating.
When this ended the Fon asked him to pick up the hairs and place them back on his head and again
bring to him the he-goat and all the young goats it had produced.
Hare said it was no difficult task if only the Fon could place back the corn he had eaten on the cob.
. ne SCM
kɔʼ ləsaŋ empty cobs
nzɔ in
mbɛtə put back
nuʼ again
wa that
saŋ corn
ntuhutə vomit
nə to
Fah Fon
neʼ as
i him
nə to
zizɛhɛ easy
lɔ thing
pa be, exist
a it
le say
Mɨshwit Hare
4.10
. ne SCM
sɛ producing
ka PST
wa that
mɨfwat he-goat,
billy goat
pe these
mvumɛ goat
nə with
nta come
ndanuʼ again
, fɔ there
mbɛtə put back
tu-i head-his
nuŋ hair
pwetə pick up
a he
nde that
le say
Fah Fon
me finish
tə until
pa be, exist
A it
4.9
. saŋ corn
fɨt eat
mɨ to
mehenə finish
ka PST
Fah Fon
tu head
ko shave
mɨ to
mehenə finish
ka PST
nɛ be
A he
4.8
. mfɨt eat
ka CONT
Fah Fon
ŋko shave
ka CONT
,
mfɨt eat
ka CONT
Fah Fon
, ŋko shave
ka PST
A he
4.7
13
The Farmer and the Red Monkey
The Farmer and the Red Monkey
Once there was a farmer whose name was Muwu staying in Bangolan and had his farm in a valley.
Maize was doing well enough and there was always one red monkey eating the maize of that man.
Each time the red monkey kept on eating, and eating and almost destroyed the whole farm.
Each time Muwu came and saw it, he cried and cried and almost hung himself.
Behold!
God just gave an insight to him on how he could catch the red monkey using bananas.
. ne SCM
mɨnambɔ banana
nə with
gə that
ŋkyɛpɛŋ monkey
red
yɛt catch
ndɛtə do
wu FUT
a he
ntswehe how
i him
nə to
jinga wisdom
hɛ give
ndetə straight
away
Ŋwi god
4.3
! Zəndzə behold
4.2
. kənə hang
teʼ try
ka PST
tə until
kɨŋtə cry
kɨŋtə cry
ndzə see
nta come
kar PST
Muwu Muwu
4.1
. chichyɛ all
gə that
na farm
pwehe finish
ŋgwe go
ka PST
tə until
fɨtə eat
kar PST
, fɨtə eat
kar PST
, gə that
na farm
ŋgyaŋ owner
saŋ corn
fɨtə eat
ka PST
gə that
ŋkyɛpɛŋ monkey
red
ntsuʼ time
pa plural
Chichyɛ all
3
. gərə that
-mi his
saŋ corn
fətə eat
mɨ to
yɛʼmbɔ too often
ŋkyɛpɛŋ monkey
red
mɔ one
, kuʼnəme very well
fɔ there
mbɔŋ fine
kar PST
Saŋ corn
2.2
. pɔʼtə valley
mɔʼ a certain
nɔʼ in
-mi his
na farm
nyit have
, Mbara Bambalang
ntsɔ he lived
ŋka also
Muwu Muwu
pa be, exist
ndihi name
tsɔfɔ there
ka PST
na farm
feʼ work
ŋgyaŋ owner
Mɔ one
2.1
Ŋkyɛpɛŋ Monkey
Red
Pu and
Na farm
Feʼ work
Ŋgyaŋ owner
1
14
He left, went and bought a banana and an empty jug having a small opening through which he put the
banana into the jug to ensnare the red monkey.
The farmer carefully hid himself.
On that very day the red monkey came again and on reaching the farm, he just caught the scent of the
banana, and when he looked he saw the banana inside the jug and just carefully put his hand inside the
jug and firmly grasped the banana.
As he was unsuccessfully pulling out the banana, the owner of the farm noticed him struggling and
carefully came and caught him alive, brought it home and the neighbors heard and came and they killed
the monkey, roasted and cooked it and there was great celebration.
fɔ . there
wat their
nduʼnə celebrate
la do
pɨ they
nyaŋ cook
ntɔ roast
gə that
ŋkyɛpɛŋ monkey
red
mgbat kill
pɔ them
pwa with
nta come
zuʼ hear
-pi his
pɛtmbɛ neighbors
pa plural
nde house
ni with
mbwe return
zweme alive
ri him
ŋgyɛt caught
nta come
ŋyɛtə carefully
, ne SCM
kyikyaŋ in vain
puʼ struggle
a he
ne as
i him
zə see
gə that
na farm
feʼ work
ŋgyaŋ owner
, ne SCM
gə that
mɨnambɔ banana
tuhu remove
mɨ to
mbuʼ struggle
ka PST
a he
Ne as
5.4
. pɨpɔŋ fine
fɛŋ firmly
gə that
mɨnambɔ banana
yɛt catch
a he
ndzɔʼ inside
niŋ enter
a he
-mi his
mbɔ hand
ndəhə carefully
ndetə straight
away
njɔŋ jug
ndzɔʼ inside
nɔʼ in
gərə that
mɨnambɔ banana
ndzə see
linə look
na farm
, mɨnambɔ banana
ndzehe scent
ndzu hear
neʼ as
mbina farm (n)
niŋ enter
chiʼ immediately
na farm
nta come
nuʼ again
gərə that
ŋkyɛpɛŋ monkey
red
gərə that
zɔ day
gərə that
Zɔ day
5.3
.
fɔ there
ndiŋtə hide
ndwi place
ndyi look
i him
kɔhə trap
A he
5.2
. mɨ with it
gə that
ŋkyɛpɛŋ monkey
red
kɔhə trap
mɨ with it
nɔ in
gərə that
njɔŋ jug
nɔʼ in
sɔhərə put
nta come
ne as
yehe small
-ri its
tsɔt mouth
ye that
ŋgərə (be) hollow
njɔŋ jug
tiʼ one
mbehe with
mɨnambɔ banana
ndzu bought
ŋgwe go
tsɔʼnə leave
A he
5.1
15
Since then he had enough maize to feed on, sell some and meet the needs of the needy and poor.
He kept singing the name of God year after year.
. ŋguŋ year
nə to
ŋguŋ year
mba be
Ŋwi God
ndihi name
ndzat sing
nuʼ just
ka PST
na farm
Ŋgyaŋ owner
5.6
. wat them
nyit have
nu again
(emphasis)
nji hunger
yaŋ owners
pwa with
puʼ struggle
yaŋ owners
, fi sell
yi his.EMPH
nə with
, jwi eat
saŋ corn
fuʼ have
ka PST
a he
, gərə that
zɔ day
Ntsɔʼni since
5.5
16
Child Bearing in the Time of Darkness
Child Bearing in the Primitive Days
During the primitive days when there was no hospital in Bangolan, pregnant women were catered for
by their mothers.
When the pregnancy is about three or six months along, the head of the woman is shaved with a razor
blade, and camwood is rubbed on the forehead.
When it is almost time for her to put to birth, medication is prepared with a type of herbs which softens
her womb.
When the day for her to give birth approaches, an elderly woman with experience would come to
receive the child.
. ŋgətə near
ta come
a it
ma child
kyɛt get, obtain,
take
ŋgyaŋ person
twime elderly
mɨmgbe woman
mɔʼ a certain
li look at,
watch
pɨ they
, ŋkuʼnə reach
nə at
-i her
pi put to birth
Ndimbi day
3.2
.
mbanə quiet
ka PST
-i her
vwu stomach
nzɔʼ in
, nɔ drink
a she
gə that
suŋme pregnant
mɨmgbe woman
nə to
hɛ give
ka PST
panəme soft
ntsut grass
ntwe kind
mɔʼ a certain
nə with
fu medicine
nuʼ mix
ka PST
pɨ they
,
ne SCM
pi put to birth
a she
kəka small
chwiʼ remain
a it
Ŋkə when
3.1
.
-i her
zi face
nɔ in
mpwat camwood
mkpat rub
, -i her
tu head
zehe shave
pɨ they
, ne SCM
ntuhu six
ye this
ŋgwe go
ka PST
tet three (3)
ye this
saŋ moon
tswe reach
ma child
ye this
Ŋkə when
2.2
. i her
nə for
ŋhaŋtə care
ka PST
-pi her
mɛ mother
, ma child
suŋ pregnant
nə with
mɨmgbe woman
, pə not
fɔ there
tsɔʼ is
wasɨpita hospital
ye NEG
pa be, exist
na when
, gərə that
zɔ day
njiŋ darkness
ntsuʼ time
nɔʼ in
pa plural
ka PST
A it
2.1
Njiŋ darkness
Ntsuʼ time
Nɔʼ in
Pi put to birth
1
17
When the woman is to give birth, she is put on a bamboo bed where she lies down straight.
The elderly woman stands on her two legs and asks her to push the child and when it comes forth, it is
received by the experienced woman who uses her middle finger to measure the navel and cut it with a
piece of elephant stalk she had prepared.
The child is then put on the other side of the bed after removing some unwanted thing on its body. No
piece of cloth was available to wrap the child with.
. ndwi clothes
nə with
-ri it
pwat wrap
kyeʼ without
kɔ bed
ndu on
-ri it
nzat keep
ma child
mupuʼ light tissue
tuhu remove
kɔ bed
ndu on
ma child
Nzat keep
3.5
.
ne SCM
nzi prepared
a she
yɛ which
susuŋ elephant
stalk
nə with
ntsət cut
ma child
ntɔŋ navel,
umbilical
cord
fɨʼ measure
titwe center
yi belong
-i her
musumbɔ finger
mbeʼ take
-ri it
kyɛt get, obtain,
take
nə do
ma child
kyɛt get, obtain,
take
ŋgyaŋ person
, ne SCM
tu come out
ma child
ŋkə when
nchwe arrive
nti until
hɛ give
ka PST
A she
3.4
. ma child
hɛ give
a she
nde that
pi put to birth
mɨ to
ŋgyaŋ person
nə to
nde say
ka PST
mkpere left
mgbaŋ side
nɔ in
tiʼ one
,
me right
mgbaŋ side
nɔʼ in
tiʼ one
-ri her
kpat foot, leg
pyɛt both
nə at
nchichye stand
kɔ bed
ma child
kyɛt get, obtain,
take
ŋgyaŋ person
mɨmgbe woman
-ri her
kpat leg
swiŋtə stretch
sɛsɛt open
nɔnɔŋ lay
a she
ndeŋ bamboo
kɔ bed
ndu on
i her
nuh put
i him
pi put to birth
a it
ŋkuʼnə reach
nə do
Ntsu time
3.3
18
The next thing is the bamboos in the middle of the bed are pushed apart to allow an opening for the
woman who has just put to birth to sit on it so that the placenta and particles of blood will be dropping
gradually out of the woman’s womb.
At this time the new baby is protected under the belly of another woman to keep it warm, and after the
baby is given back to the nursing mother, she is then schooled on how to breastfeed her new born.
This is the way pregnant women in those primitive days were handled
By God’s grace most of the cases were successful.
.
me right
kuʼnə correct
ŋyinə walk
ka PST
a it
, fɔ there
-mi his
mbɔ hand
pa plural
nzat keep
ŋgɔʼ still
ka PST
Ŋwi God
A ka pa neʼ Even so
3.9
. ne SCM
nda do
ka PST
pɨ they
swiswi those days
ma child
suŋ pregnant
ka PST
mɨmgbe woman
heʼ how
nɛ be
Ye this
3.8
. pwe breast milk
nə with
ma child
nɔhɔ nurse
mɨ to
nə do
-i her
nzehe teach
ka PST
-i it
mi mother
nə to
heʼ give
pərə return
pɨ they
fihi warm
a it
vwɔ stomach
nchi under
-ri it
fɛt pass
ma child
twe carry
pɨ they
gərə that
ŋkə when
lɔ thing
Ndwinə finally
3.7
. -ri her
mbu body
tu go out
ka could
pyɛ blood
mbəhə leftovers
ndwɔ on
tsutsɔ sit
wu FUT
gə that
ma child
mɛ mother
nde that
nji so
gərə that
kɔ bed
fɛŋ firmly
ŋghatə separate
pɨ they
ye which
pa be, exist
ka PST
na when
ndeŋ bamboo
kɔ bed
ndu on
-i her
ntsɔhɔ put
ma child
pi put to birth
ŋgyaŋ person
peʼ take
pɨ they
, ne SCM
-i her
mbu body
tunə come out
chi blood
mbəʼmbəʼ hard
particles
pwa with
ma child
ləŋ placenta
ŋkə when
nchwe arrive
tə to the point
of
nat press
ka PST
ma child
mɛ mother
vwu stomach
nɔʼ in
mbehe press
ndzɔʼ inside
ndwi clothes
lɔ thing
mbe take
mgbɨmgbehe hot
ŋkyi water
mbe take
Mbinə then
3.6
19
Then after some weeks, family members will arrange and buy a tin of oil and some plantains for the
birth celebration.
.
nduʼnə celebrate
ka CONT
nji eat
ka CONT
peʼ fufu
ndate cook
pɨ they
,
vit oil
pwa with
ŋgɔŋ plantain
pa plural
nə FUT
tatə bring
pɨ they
ma child
pi put to birth
jwi celebrate
sɔsə arrange
ŋɔ person
mgbet family
Na ka ndaŋrə In a short while
3.10
20
Why Fowls don't have Teeth
Why Fowls don’t have teeth.
There were some three children.
One was called Small foot, and the other one was called Big head, and another one was called Big
stomach.
They went and saw a coconut tree and Small foot said he was going to climb first.
He climbed and reached the middle and his feet broke and he fell down.
Big stomach went ahead to climb, but when he reached the middle, his stomach exploded and he fell
down.
Big head took his turn to climb but when he reached the middle his head broke off and he too fell down.
. seʼ ground
wu fall
a he
tsənə cut
-i his
tu head
titwe center
nchwe arrive
kɔ climb
mɨ to
we go
tu head
Mbɨt Big
2.6
seʼ . ground
wu fall
a he
tɔnə brake
-i his
vwɔ stomach
(internal)
, titwe center
chwe arrive
kɔ bed
mɨ to
we go
ka PST
vwɔ stomach
(internal)
Mbɨt Big
2.5
. seʼ ground
wu fall
a he
kɨtə brake
-ri his
kpat foot, leg
titwe center
nchwe arrive
te that
kɔ climb
ka PST
A he
2.4
.
kɔ climb
ye that
saha first
wu FUT
a he
le say
kpat foot, leg
Yɛtə Small
, kɔkɔnɛt coconut
twi tree
ndzə see
we go
ka PST
Pɨ they
2.3
. vwɔ stomach
(internal)
Mbɨt Big
pa be, exist
mɔʼti one
, tu head
Mbɨt Big
pa be, exist
mɔʼti one
, kpat foot, leg
Yɛtə Small
pa be, exist
Mɔʼti one
2.2
. pə tɛt three
fɔ there
tsɔ be
ka PST
pa children
Pɨmɔ some
2.1
. pə not
ne that
sɔŋ teeth
nyit have
ka PST
ŋgut fowl
ye that
la do
a it
ye that
Lɔ thing
1
21
All the fowls came to see what happened, and when they saw it, they laughed too much and their teeth
fell off.
That is why fowls don’t have teeth.
. pə not
sɔŋ teeth
nyit have
nu again
(emphasis)
ŋgut fowl
ye that
hɛ this
la do
A it
2.8
. chichɛ all
kwɛrə fall off
-wat their
sɔŋ teeth
mkpa much
ne very
mgbe laugh
zə see
mɨ to
ta come
mɨʼ ŋgut fowls
Pa plural
2.7
22
The Story of an Obedient Child
The story of an obedient child.
One day one woman with her children went out to dig for crickets.
Their mother went and instead dug her own ‘god’s children or crickets.’
When they came home, they fried the crickets and were eating them.
As their mother was eating, her crickets were making noise, “kerere kerere” her childrens’ were not
making such noise.
One of her children who was obedient asked the mother why her own was making noise.
? sərə noise
, sərə noise
ka PST
yu your own
ka what?
la do
a it
“ , nde that
mɛmi mother
ne that
pit ask
zunemi obedient
yi her
own.EMPH
mba be
ma child
Mɔʼti one
2.5
.” pə not
ne SCM
nde saying
ka PST
pupi children
yi her
own.EMPH
ye but
, kərərə kərərə
kərərə kərərə
“ , nde that
pa be, exist
nde saying
ka PST
a it
fɨt eat
kar PST
wat their
Mɛmɛ mother
2.4
. fɨt eat
ka PST
gərə that
ntyɛ cricket
kyɛŋ fry
, nde house
mbwe come back
ti and
pa be, exist
ka PST
Pɨ they
2.3
. ŋwi god
pu children
pa be, exist
yi her
tuŋ dig
we go
wat their
Mɛmɛ mother
2.2
. ntyɛ cricket
tuŋ dig
mɨ to
we go
, pupi children
pwa with
mɛmɔʼ one woman
ndembi day
mɔ one
pa be, exist
ka PST
A it
2.1
Zunemi obedient
Ma child
Saŋga story
1
23
When he asked up to two times, his mother rebuked him and said, “You are a bad instigator of trouble.”
After a while, the mother of those ‘god children’ came searching for her children.
She was calling and saying “Where are you my children?”
And the children will answer in that mother’s stomach, “Ŋyi ŋyi ŋyi tɔrɔŋ.”
That mother of those ‘god children’ will go where? Go where? They only follow behind her.
When the mother met the woman she threw her on the ground, opened up her stomach, removed her
children and went away.
. mə with
ŋgwe go
wa that
pupi children
tuhu remove
vwɔ-i belly her
mbuhu broke
meʼese on the
ground
ŋkari throw
mbenə-i met-her
ti run away
pa be, exist
ka PST
A she
3.2
. i her
nji behind
ta come
ta come
wa that
ŋwi god
pu children
mɛmɛ mother
ha where?
ŋgwe go
ha where?
ŋgwe go
nti run
ka PST
gərə that
Mɛ mother
3.1
.” tɔrɔŋ tɔrɔŋ
ŋyi ŋyi
ŋyi ŋyi
ŋyi ŋyi
“ ,
nde say
wa that
mɛʼ woman
vwɔ stomach
(internal)
nzɔ in
pya answer
Pupi children
2.9
.” ŋgɔŋ children
le where
wa are
u you
leʼe where
wa are
U you
“ , nde that
i him
ŋgi call
kar PST
A she
2.8
. Pu-pi children-
her
teʼ look
mɨ to
ta come
wa that
ŋwi god
pu children
mɛmɛ mother
, ndaŋrə soon
ne very
ka PST
A it
2.7
.” mɨsiŋga bad
instigator
wu you (s)
“ nde that
ne as
nde that
i him
vuhu rebuke
mɛmi mother
para two
ye that
ŋgyaŋ times
mbit ask
ti until
pa be, exist
ka PST
A he
2.6
24
Then one of her children who asked her that question was now being hated in the compound - that he
was the one who killed their mother.
They hated him so much that he had to leave and go and stay with one male relative who was called
Solu Tɛtəhɔhɔ and stayed with him.
He stayed with that father for five years and was very obedient to him more than any other child that
was staying with him.
When the day arrived that he should go back, then Solu Tɛtəhɔhɔ who was very wealthy blessed that
child with everlasting riches.
.
gəneme everlasting
fuʼ rich
ne very
gərə that
ma child
gbitə bless
a it
,
ne SCM
fuʼ rich
fɔ there
pa be, exist
ka PST
a it
ye which
Tɛtəhɔhɔ Tɛtəhɔhɔ
Sɔlu Sɔlu
yi him
we go
mɨ to
kuʼnə correct
ka PST
Ndembi day
6.2
. ne SCM
i him
pu with
tsɔ live
ka PST
pɨ they
pe these
pa children
chichyɛ all
fɛt pass
gərə that
ba father
pu with
nzunə obey
ka PST
tiyɛ five
ye that
ŋgumbi years
nzɔ in
gərə that
ba father
pu with
tsɔ live
ka PST
A he
5.1
. ntsɔ live
ka PST
i him
pu he
ne that
Tɛtəhɔhɔ Tɛtəhɔhɔ
Sɔlu Sɔlu
ne SCM
i him
ŋgi call
ka PST
pɨ they
ye which
ba be
mɔ one
mbene met
ŋgwe go
nde house
yi him
tu go out
a he
te that
ŋkpa much
ne very
i him
pe hate
ka PST
Pɨ they
4.2
. wat their
mɛmɛ mother
nchwi kill
jwi i kill him
ka PST
a he
nde that
pe hate
i him
pe hate
nu again
(emphasis)
ka PST
pɨ they
nde house
jwi remain
ka PST
ne just
wa that
ŋga thing
ne that
pɨt-ri ask-her
ka PST
a it
ye which
wa that
mu-i child-her
Mɔ one
4.1
25
When he returned home everybody was afraid of him because he came back like a very rich man.
For that reason it is good that every child be obedient.
. nzunzɔ obedient
ka CONT
ma child
ntsə any
ntsə any
nde that
pɔŋ (be) good
a it
Heʼne Then
5.4
.
ŋgyaŋfuʼ rich man
nze someone
pa be, exist
pwe return
ka PST
a he
mbene nde because
,
pɔhɔ (be) afraid
i him
pɔ they
nu again
(emphasis)
ka PST
papwe people
chichyɛ all
,
pɔ they
nde house
mbwe come back
ti until
pa be, exist
ka PST
A he
5.3
26
References
Lewis, M. Paul, Gary F. Simons, and Charles D. Fennig (eds.). 2015. Ethnologue:
Languages of the World, Eighteenth edition. Dallas, Texas: SIL International.
Online version: http://www.ethnologue.com.
Griffin, Margaret A. 1994. A rapid appraisal survey of Bangolan. Yaoundé: SIL.
Njeck, Mathaus Mbah. 2004. Bangolan Orthography Statement. Yaoundé:
NACALCO.
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