KINGDOM OF BAMUN 

West Cameroon, Central Africa 

laguage: Bamun, Shu momNeighboring people: Bamilike, tikar

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The Kingdom of Bamum (also spelled Bamoum, Bamun, Bamoun, or Mum (1394–1884) was a pre-colonial West African state in what is now northwest Cameroon. It was founded by the Mbum, a Bantu ethnic group from northeast Cameroon. Its capital was the ancient walled city of Fumban.

The Cameroon #Grasslands can be divided into three smaller subgroups, one of which is the Bamum. Within the Bamum complex there are numerous smaller ethnic groups, which are loosely affiliated with one another and share many historical and political similarities while retaining separate identities. All members of this group originally came from an area to the north and migrated in various complex patterns throughout the last several centuries. Fulani traders moving steadily southwards into Cameroon forced the Bamum into their current location during the 17th century. The Bamum are also one of the first peoples in Africa to develop a writing system under the auspices of King Njoya at the end of the 19th century. Njoya was able to maintain his status as a ruler under German indirect colonial rule but was forced into exile when the French took over in 1916. The kingship has since been restored.

Eventually King Njoya, son of the slain king, came to power. He was one of Bamum’s most prolific rulers and ruled from approximately 1883 to 1931.^[7] He voluntarily put his kingdom under the protection of German colonial power and was responsible for modernizing certain elements of Mbum society. In 1897, Njoya and his court converted to Islam, a decision that would affect Bamun culture long after Njoyua’s death.^[8] He invented the Shumom script so that his people would be able to record Bamum’s history. In 1910, Njoya had a school constructed where the script was taught. Germans were allowed to set up the Basel Mission at the capital of and construction was undertaken to build a temple. A school was also built, staffed by missionaries whom taught in German and the native language. The Germans also introduced new housing construction techniques while settling among the kingdom’s inhabitants as farmers, traders and educators. King Njoya remained loyal to his German overlords who in turn respected his rights as king and consulted him on colonial business. Another important element in the kingdom’s history during the period under German protection was the introduction of sweet potatoes,macabo and other new foods, which helped the kingdom become more prosperous than ever. The Mbum were able to trade outside their

traditional borders, and the income greatly improved the standard of living. King Njoya was greatly influenced by the missionaries who denounced idols, human sacrifice and polygamy. In response, Njoya cut back on royal excesses. Nobles were allowed to marry slaves and those of the non-landed servile class. The king, however, remained unconverted to Christianity. In fact, he merged some of the tenents of Christianity and Islam with traditional beliefs to create an altogether new religion more palatable to his subjects.^[9] In 1906, Germany sent an expeditionary force against the Nso backed up by King Njoya’s warriors. After the victory, the force was able to reclaim the head of Njoya’s father, which was crucial for legitimizing the king. From then on, the bond between Bamum and Germany was strong.

Recognizing the importance of the skull, representations of the head are found in nearly all decorated utilitarian items. Masks used in initiation and for education purposes are common. Statuary often represents the Fon (king), and many types of beaded objects are related to his investiture. 

The peoples of the Grasslands reserve the highest allegiance for their lineage ancestors. Ancestral spirits are embodied in the skulls of the deceased ancestors. The skulls are in the possession of the eldest living male in each lineage, and all members of an extended family recognize the skulls as common heritage. When a family decides to relocate, a dwelling, which must be first purified by a diviner, is built to house the skulls in the new location. Although not all of the ancestral skulls are in the possession of a family, the memories of all ancestors are honored. The spirits of ancestors whose skulls are not preserved have nowhere to reside and may as a result cause trouble for the family. To compensate when a man's skull is not preserved, a family member must undergo a ceremony in which libations are poured into the ground. Earth gathered from the site of that offering then represents the skull of the deceased. Respect is also paid to female skulls, although details about such practices are largely unrecorded.

By steve foreman ismael