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.