The bwiti, a widespread cult in Gabon
Although little is known about the origins of the bwiti cult, this esoteric rite is said to have originated among the Pygmies, who then transmitted it to the Tsogho, Fang, Mitsogo, Nzebi, Myéné and many other peoples. The date of its appearance is undetermined, but goes back beyond the 19th century since Paul Belloni Du Chaillu, the first European explorer of the interior of Gabon, was already able to observe its practice in the centre of the country. Practiced then by various ethnic groups, this rite has evolved over time, being interpreted in different ways depending on the culture. However, it remains inseparable from the iboga (Tabernanthe iboga), a small shrub of the Apocynaceae family that can reach up to 6 metres in height. The bwiti rite of passage is therefore centred on the absorption by the neophyte of the root bark of this shrub. Various alkaloids present in this plant (notably ibogaine) have psychodysleptic properties of the hallucinogenic type. It is prohibited in several countries, such as France and the United States, which have classified it as a narcotic. There are two types of bwiti cult practice, dissumba and misoko. The dissumba is the rite closest to the origins, performed at the age of 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 gives the neophyte 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 had contact with his ancestors, and then relates his immersion in the afterlife to his master-initiator who will validate or not his initiation. This experience allows the new initiate to inherit the traditional knowledge of his lineage and to be accepted in his community. As for the bwiti misoko cult, its practice comes after the dissumba and is more oriented towards a therapeutic function. Thus, the non-initiated performs this rite in cases of illness, psychological disorders, unexplained misfortunes or drug dependency. The ceremonies are performed by the Nganga who consider themselves to be healers and have a large natural pharmacopoeia. They usually act at night to fight against witch doctors to 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 very distinct aspirations, can however be practiced in a complementary manner.
The ndjembe, the cult of women
The ndjembe represents for women what the bwiti or the mwiri is for men. This initiation ritual has been practised since the dawn of time by the majority of the female populations of 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 adult life. Celebrated during the dry season, the ceremonies are led by a high priestess, the ngwèvilo, a middle-aged woman 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, the neophytes learn the secrets of life, sexual and social, as well as the rules of solidarity of the female community. This ritual requires a preparation that nowadays can last a few days, but which used to last a few months or even a whole year. The young girls are subjected to tests that allow them to learn 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 lived 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 the belief, which give it its essence and give it its perenniality through time and space, go beyond the visible world. At the end of this initiation, the new initiates, dressed in a white loincloth with a red cloth around it, perform traditional dances in front of their relatives.
The byeri, the cult of relics
The byeri refers to the ritual practiced by the Fang, Beti and Boulou (southern Cameroon) male populations, the relics of the ancestors, a wooden statuette and a plant, the Alan(Hylodendron gabunense). Just like the bwiti, the beginnings of the byeri are not defined and several legends feed its origin. One of them 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 would have asked her children to keep her skull close to them in order to protect them and ensure their descendants. It would be from one of these myths that the followers would keep a byeri, a bark box containing the relics of their founding ancestors of the lineage. They 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, the adherents smear themselves with a liquid, called etokh, the composition of which is unknown, and then make offerings to pay homage to their ancestors. Then, in order to get in touch with them, in addition to traditional music and songs, a hallucinogenic plant is used, as with the bwitis. Once the bark of the Alan shrub has been chewed for a long time, the novices are asked to stare at the sun 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 that the non-initiates see the relics of their ancestors. They enter the adult world.
