Title of the work
Country of the First Edition
Country/countries of popularity
Original Language
Country of the Recording of the Story for the Database
Full Date of the Recording of the Story for the Databasey
More Details of the Recording of the Story for the Database
Genre
Myths
Target Audience
Crossover
Cover
We are still trying to obtain permission for posting the original cover.
Author of the Entry:
Divine Che Neba, University of Yaounde 1, nebankiwang@yahoo.com
Peer-reviewer of the Entry:
Daniel A. Nkemleke, University of Yaounde 1, nkemlekedan@yahoo.com
Eleanor A. Dasi, University of Yaounde 1, wandasi5@yahoo.com
Hanna Paulouskaya, University of Warsaw, hannapa@al.uw.edu.pl
Sylvie Onana Etoundi (Storyteller)
Age of the narrator: 56 years (in 2021)
Profession: farmer
Language of narration: Eton
Bio prepared by Divine Che Neba, University of Yaounde 1, nebankiwang@yahoo.com
Origin/Cultural Background/Dating
The Awae people, also known as Mvele, are members of a bigger clan known as the Beti-Fang. The Beti-Fang are to be found in the Centre region of Yaoundé, the political capital of Cameroon. But they are also found in several countries in Central Africa including Gabon, Central Africa Republic, Congo DRC etc. Before the introduction of Christianity, many of these people were animists, precisely because they were surrounded by forests and they believed that the gods lived in the trees and in caves. Although Christianity has radically transformed these local beliefs, many are still deeply animist. The practice of ancestral worship is also still very present especially in villages, but less so in big cosmopolitan towns such as Yaoundé, Ebolowa, Sangmalima. There are a lot of minor cultural differences between the various tribes within this bigger clan, but they all share a common belief that the spirits of their ancestors live on and guide them in this world. And that through certain rituals, these spirits can be invoked so that they provide clues how certain problems facing the society. Some elders in these communities claim that they can even speak directly to the spirit of the dead upon recital of certain prayers. This is, however, done only in very special circumstances of difficulties or impasse in the community or family where the dead person once lived, for example, when someone of the family or community is not making progress in his material life or when a child is not succeeding in his/her studies.
Source: Plan Communal du Développement d’Awae, pndp.org (accessed: August 16, 2021).
Summary
Work in progress
Analysis
Work in progress
Further Reading
Alexandre, Pierre, “Introduction to a Fang Oral Art Genre: Gabon and Cameroon Mvet”, Bulletin of the School of Oriental and African Studies 37.1 (1974): 1–7.
Bekale, Marc Mvé, "Memories and Mechanisms of Resistance to the Atlantic slave trade: the Ekang Saga in West Central Africa’s epic tale the Mvet", African Cultural Studies 32.1 (2018): 99—113.
Long, Essuma, “Don intergénérationnel de la parole: le cas du mvet en Afrique centrale” in Caroline Andriot-Saillant, ed., Paroles, langues et silences en héritage, Presses Universitaires Blaise Pascal, 2009, 21—31.
Ndoutoume, Tsira Ndong, Le Mvett: l'homme, la mort et l'immortalité, Paris: L’Harmattan, 1993.
Sprout, Barbara, Primal Myths: Creation around the World, San Francisco: Harper Collins, 1979.
Von Franz, Marie-Louise, Creation Myths, Boston: Shambhala, 1995.
Addenda
Occasion: staged
Method of data collection: recording and note taking
Researcher: Divine Che Neba
Assistant researcher: Oleme Christine Larissa