The bwiti, a widespread cult in Gabon
Although little is known about the origins of the bwiti cult, this esoteric rite is thought to have originated with the Pygmies, who then passed it on to the Tsogho, Fang, Mitsogo, Nzebi, Myéné and many other peoples. Paul Belloni Du Chaillu, the first European explorer of Gabon's interior, observed the practice in the center of the country. Practiced at the time by various ethnic groups, this rite has evolved over time, being interpreted in different ways by different cultures. However, it remains inseparable from the iboga (Tabernanthe iboga), a small shrub in the Apocynaceae family that can grow up to 6 meters tall. The bwiti rite of passage therefore centers on the neophyte's absorption of the root bark of this shrub. Various alkaloids present in this plant (notably ibogaine) possess hallucinogenic psychodysleptic properties. It is banned in several countries, including France and the United States, which have classified it as a narcotic. There are two types of bwiti worship: dissumba and misoko. Dissumba is the rite closest to the origins, performed at puberty only by young men. During this rite of passage to adulthood, which can last several days, the absorption of a massive dose of iboga provides the neophyte with spectacular visions that take him to the land of the ancestors. He returns from his astral journey with a new name, Kombo, proof that he has made contact with his ancestors, and then relates his immersion in the afterlife to his master-initiator, who will validate or deny his initiation. This experience enables the new initiate to inherit the traditional knowledge of his lineage and to be accepted into his community. As for the bwiti misoko cult, its practice post-dates dissumba and is geared more towards a therapeutic function. The non-initiated perform this rite in cases of illness, psychological disorders, unexplained misfortune or drug addiction. Ceremonies are performed by Nganga, who consider themselves healers and have a wide range of natural medicines at their disposal. They generally act at night to combat sorcerers and thwart their spells. Iboga is consumed in smaller quantities than in the dissumba rite, and is often mixed with other plants. These two branches of bwiti, with their very distinct aspirations, can nevertheless be practised in a complementary manner.
The ndjembe, the cult of women
The ndjembé is to women what the bwiti or mwiri is to men. This initiation ritual has been practiced since the dawn of time by the majority of women from the Mokambé, Simba, Bavové, Mitsogho, Kotakota and Ghapindzi ethnic groups, among other local communities. Like the rites dedicated to men, it marks the main passages from childhood to adulthood. Celebrated during the dry season, the ceremonies are led by a high priestess, the ngwèvilo, a middle-aged woman endowed with powers. They are accompanied by a procession of songs and dances performed by the women of the community, adorned with body paint and various accessories. On this occasion, neophytes learn the secrets of sexual and social life, as well as the rules of solidarity within the female community. This ritual requires preparation that can now last a few days, but originally took several months or even a whole year. The girls are put through a series of tests to learn about the values of society and the role of the woman in transmitting them: learning to cultivate, to feed her family, to know how to behave, to give pleasure to her husband. The vision of the spirit of the ndjembe, the Mukuku, and the mystery that hovers over and is experienced during the ceremonies, the sacred place of initiation, remain secret. It is around this secret that the bond that unites the female community is woven. The ceremonies represent the visible forms of this cult, but the foundation and belief that give it its essence and sustain it through time and space go beyond the visible world. At the end of this initiation, the new initiates, dressed in a white loincloth encircled by a red cloth, perform traditional dances in front of their loved ones.
The byeri, the cult of relics
Byeri refers to the ritual practiced by the Fang, Beti and Boulou male populations (southern Cameroon), the relics of ancestors, a wooden statuette and a plant, Alan(Hylodendron gabunense). Like bwiti, the origins of byeri are not well defined, and several legends have been put forward to explain its origins. One of these is linked to the migration of these peoples. It is said that Nane Ngoghe, a woman of the Fang ethnic group, died while walking in the desert. Before her death, she is said to have asked her children to keep her skull close to them, to protect them and ensure their descendants. It's from one of these myths that followers keep a byeri, a bark box containing the relics of their lineage's founding ancestors. These are topped by exquisite male statuettes, radiating sublimated energy, whose role is to protect them. Initiation ceremonies are held in sacred forests, the location of which is kept secret. To protect themselves from malevolent spirits, adherents smear themselves with a liquid called etokh, the composition of which is unknown, then make offerings to pay homage to their ancestors. Then, in addition to traditional music and song, a hallucinogenic plant is used, as with the bwitis, to make contact with them. Once the bark of the Alan shrub has been chewed for a long time, the novices are asked to stare at the sun for as long as possible. Later in the initiation, the adepts take the skulls out of the boxes and make them dance in front of the neophytes. This is the first time the uninitiated see the relics of their ancestors. They enter the adult world.
