TOGOLAND MAGIC

Evening Star, Issue 22559, 29 January 1937, Page 14

TOGOLAND MAGIC

NATIVE INSTITUTIONS STILL SURVIVE The danger of destroying tribal institutions, whicn migiii result' in tne “ Uetnbaiisatiou ” ox the native and the complete loss of all African atmosphere, is pointed out in the annual report on logoi and. “ Belief in witchcraft is so deeprooted in tiie African mind that any fetisu wnicn can estaolisn a reputation for detecting a person wno, consciously or unconsciously, may be casting a spefi upon a sick person, is certain to reap a good harvest,” tlie report says. “ An interesting feature of the Konkomba village is tlie old woman’s compound—a single room with a miniature wall on a six-foot radius round the door of the room. The area enclosed in this tiny wall is beautifully beaten and polished, and the doorway often elaborately decorated. . “ This. concern for old women is caused by genuine consideration for the aged, but partly-, also by fear. The lonely old woman almost inevitably earns the title of a witch —and a witch must have her own compound, so that she may not ‘ eat ’ the other inmates of a compound in order to prolong her own life.”THE KWANI CULT. At B’moba there is a secret society named Kwani to which only young men just passed the age of puberty are admitted. Little was known of the initiation ceremonies until recently, when the Commissioner of the district was given an opportunity of entering the hut where four young men ' were in training. Following is a description of the society and its strange rites : “ The introduction of the cult is ascribed to one Kambi Bonlari, after whom a magic horn is named, by means of which the four young men had been first ‘ killed ’ and reborn seven days later, completely ignorant of their past life and language. ' “ They are treated as infants during the 50 days’ period of training, being washed, fed, massaged, and taught the Kwani tongue by three or four old members. They are not permitted to uncover their eyes, before which each novitiate clasps a thonged whip with both fists. “ Drums are played frequently and Kwani songs in a curious growl. “ The training over, each new member leaves the hut with Kwani markings on both thighs, a Kwani name, and a horse tail. He will behave in a strange manner, growl, shade his eyes, and’generally inspire terror. “ Gradually he will become normal, but is accorded considerable respect by the uninitiated. The rites are a mental and physical trial to the novitiates, and though now the object of the society is to-day described as mere play, 'it probably has a deeper origin.” AN INCREASE IN SALARY. An amusing story of how an aged chief “ took on a new; lease of lit© ” is told. . . , , ~ In the Krachi division there had been for some time an unofficial treasury and court, with a cash balance of £l3 6s 7d at the end of 1934. The main item of expenditure was £6 a month, which was given to the Krachiwura to divide between himself, his seven elders, and his Kviarai. This meant that the Krachiwura drew “ the princely salary ” of 13s a month, the remainder being divided between the others in accordance with native custom. In January, 1935, the informal treasury was reorganised on the lines of the properly established treasuries, and the revenue increased from £7 7s 3d in December to £B2 7s 7d in the first month, reaching the peak of £166 2s 2d in June. “ This sudden access of wealth so surprised the old chief and the older elders that they took on a new lease of life and developed an intelligent interest in the affairs of their State. The Krachiwura and all his elders were put on to regular salaries, the Krachiwura receiving £5 a month and all the elders £1 a month.” The story of the origin of Mfam juju, a powerful and widely disseminated form of magic, is told in the 1935 report on the Cameroons, British mandated territory, which is issued by the Colonial Office. Mfam, it is stated, can only be effectively sworn against another person when the person swearing is actually in possession of the Mfam horns. The juju is not immediately fatal in its effects, but causes a premonitary illness. If the person affected fails to approach the Mfam juju society to have it revoked, it is believed that death will inevitably ensue; nor can the course of Mfam be stayed by any other means than by revocation by the so-

oiety. Every revocation is made heforo the main juju of the particular society.: Still used primarily as a protection against witchcraft, the Mfam juju was St the root of the so-called witchcraft cases which came before the courts. It is the employment of this juju in the form of magic that is treated as a criminal offence. The swearing of the juju occurs frequently in matrimonial disputes. A. man’s wife leaves him, and he swears Mfam against her that, if she goes to another man before dotvfry has been refunded, Mfam trill kill her.