Deux expressions désignant le culte qui, chez les Bamilékés, sert à rendre hommage aux ancêtres à travers un ensemble de rituels qui forme ce qu’on appelle les funérailles. On peut questionner leur symbolisme: à qui rend-on hommage à travers le rite ? Au crâne qui n’est rien d’autre qu’un support du culte? Ou alors à l’ancêtre à qui s’adressent l’officiant et les membres de la famille pendant toute la durée du rite? L’observation des divers rituels qui entourent ce culte dévoile que le discours tenu pendant les cérémonies est adressé aux ancêtres et non aux crânes. Le but est de célébrer leur mémoire et de la conserver pour transmettre la généalogie et l’histoire de la famille. Pendant la mise en scène rituelle, l’officiant est en constante communication avec l’esprit de l’ancêtre à qui il s’adresse, allant même jusqu’à le nommer par son nom propre ou encore rappelant des pans d’évènements de sa vie (Fouellefak Kana and Malabon, 2024, 4–5). Comme tout objet de culte symbolique, le crâne n’est qu’un support visuel qui aide le croyant à fixer une pensée portée vers l’ancêtre (Madiya Faïk-Nzudji, 2000, 12–14). De ce fait, l’usage de l’expression culte du crâne semble inapproprié tandis que celui de culte des ancêtres exprime réellement le but du rite qui est celui de rendre hommage aux ancêtres.
Two expressions used to describe the main cult characteristic of Bamiléké spirituality, and sometimes employed as synonyms of ancestor worship, though this seems to lead to confusion. These expressions refer to the custom through which, among the Bamiléké, homage is paid to ancestors via a set of rituals that constitute what is known as a funeral*. The associated symbolism is, however, open to debate: to whom does this rite pay homage? To the skull, which is no more than a medium for the ritual? Or to the ancestor, whom the officiant and family members address throughout the rite? A closer look at the various rituals surrounding this cult reveals that the words used during the ceremonies are spoken to the ancestors, and not the skulls. The aim is to celebrate and preserve their memory in order to pass on the genealogy and history of the family involved. During the ritual staging, the officiant is in constant communication with the spirit of the ancestor being addressed, even going so far as to call them by their proper name, or recalling certain events in their life (Fouellefak Kana and Malabon, 2024, 4–5). Like all symbolic cult objects, the skull is merely a visual prop that helps the worshipper to focus their thoughts on the ancestor (Madiya Faïk-Nzudji, 2000, 12–14). As a result, the term skull worship seems inappropriate, whereas ancestor worship more fully captures the purpose of the ritual.
The word means hat. There are many different types, from royal headdresses to simple hats, Nkam (ŋkǎm)' hats and headdresses worn by the members of t...
It refers to the offering made to deities during Bamiléké religious ceremonies. The act of making an offering is called ŋgwā' pↄↄ' (throwing the mushr...
Une poutre en bois sur laquelle sont gravées des informations, lesquelles renseignent généralement sur l’importance du lieu, les valeurs ainsi que la ...
It refers to the chiefdom, which is the most important place in the village. The chiefdom has a dual definition. Firstly, it refers to the territorial...
The peace tree is a shrub that can grow up to five meters high. In Bamiléké chiefdoms, it is one of the constituent plants of the bocage*, specific to...
A notable is a person occupying a high rank in a chiefdom (See No’h (nɔ̀’)). A notable acquires his title and rank either by succession or by recognit...
The grouping of people of a certain age category. The gaps between two age groups vary from chiefdom to chiefdom. The gap considered for a generation ...
Literally the man of the tarantula, he is a doctor and a diviner. He uses tarantulas or cowrie shells for divination. He also uses plants and sacred w...
The man of leaves or medicine is the community's chief doctor. He has a thorough knowledge of medicinal plants, but also of anatomy (Notue/Perrois 198...