The Weight of the Ndop Cloth (Part One)

If you have lived in the North West and West Regions of Cameroon, it is almost certain that you have seen the blue and white fabric generally known as Ndop. The intricacies involved in the production of this cloth are probably the main reason for its designation as a fabric for the blue bloods, nobles and the privileged. The geometric patterns or designs on the fabric are said to have metaphysical connotations and it is for this reason that the cloth is meant for initiates only.

Ye Nwerong
Source: The Focus 237
Photo by Penjo Baba

These patterns have a lot of history, symbolism and mystery embedded in them. They may be inspired by everyday objects, animals or phenomena but their symbolism is entirely spiritual and esoteric. There is an interesting story that explains the origin or inspiration behind one of the patterns.

To those familiar with the Ngon’nso story (migration story of the Nso people), it is believed that the striped grass mouse showed the stranded Ngon’nso and her flock how to cross the river that separated them from their future destination. It is worthy to note that the Nso people do not eat the striped mouse because it is sacred. Other rodents are eaten but not the striped mouse. The colourful stripes on its skin served as an inspiration for the design of the “ndzennjaav” (royal fabric); the stripes on the royal fabric are a reproduction of the mouse’s.

"Ndzennjaav" in Nso cosmic view is a royal cloth and a preserve of the Fon. He is the only one with the right to give it out to other members of the royal family to use. Once you are honoured with it, you are faced with mighty responsibilities and challenges culturally and traditionally. In most cases, the fabric is given to those who have achieved a lot for the land — be they sons/daughters of the land or even strangers.

The Fon chooses who wears this fabric but it does not mean that he has control over its demand and supply; it can be bought and sold freely in the market.There are usually some behind the scene arrangements. If the palace has decided to honour someone with it, then it is made known to him/her prior to the day. He/she then buys the fabric and takes it to the palace.On the day the person in question is to be honoured the Fon takes out the fabric that had already been reserved in the bag and hands to him/her in public.

The next most important thing is to know when to use the dress/fabric. It does not only suffice for one to have it. The royal fabric is given out alongside a title (the Shey) to those who are not from the royal family. Receiving one is a huge honour.

 It is worn only on cultural events and traditional ceremonies. The fabric goes with a lot of cultural dignity and responsibility. Shey Bulami Edward, a custodian of the Nso culture, intimates that it has some spiritual connotation when it is worn by the Nso notables like: the Fon, the “Yeefon”, the “Yeewong,” and the “Taawong.”

Have you ever wondered who the men who walk majestically in a single file with the Ndop tied around their waist in “ngwashi” style are? The Nso palace has two main cults. That's the "Ngiri" and the "Nwerong". At the peak of these cults is the " Ye Ngiri" and the "Ye Nwerong".The men who walk in a  file are found in the two sanctuaries. That's the "Ngiri" and the "Nwerong" sanctuaries. These are very powerful and prestigious groups in terms of rank and responsibility.

The spiritual aspect of the “Ndzennjaav” goes with the specific roles each of these persons have to play when the world of the living has to commune with the spiritual/ancestral world via the pouring of libations. This probably explains why it is a formal attire worn during specific occasions like funerals.

 Though the “Ndzennjaav” is a royal fabric, it is never used by the queen mothers of the palace. A queen mother can only use the dress if her son is enthroned while she is still alive and such instances are very rare in the Nso history. Shey Bulami Edward explains that only two "Yaa Yeefons" (queen mothers) so far have had the privilege to use the royal fabric. That is Yaa Yeefon Lirfe, the queen mother to Sehm II and Ngah Bifon I and Yaa Yeefon Layir, the queen mother to the present fon, Sehm Mbinglo I.

The fashion world is greatly gaining grounds with most traditional fabrics and the "Ndzenjaav" is not an exception. So, the mind boggling question is, can an admirer get a  piece from the market and use without notification from the palace? It is a sacrilege to do such a thing. The palace has sanctions for that.

   Looking at the trends and how our traditional fabrics are gaining national and international recognition, one wonders for how long the palace constraints shall continue to be a hindrance to the modern man's insatiable desire to use the royal fabric.

W. Nsoyene & M. Norwanghe