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View from Moraka Beach, on the southern end of Bioko Island. (January 2001/Truelsen)
2. Arrival of the Bubis on Fernando Po 3. New Immigration on the Island 7. Why There are Two Basakatos 8. Where the Name 'Bubi' Came From 9. What Name the Bubis Gave Themselves
The Bubis appear to have headed southeast in leaving their land of origin. After a lengthy trek, they arrived on Atlantic beaches situated between the Batanga and the Ntem, or Campo, rivers. According to the narratives of old Bubis, they lived in this region for innumerable years, forming diverse subtribes with identical names, many that they still retain today, their families multiplying. Much later, other more numerous and warlike tribes invaded their land. The Bubis were subjugated and forced into an oppressive, enduring slavery. Unable to bear this barbaric and inhumane treatment, and judging themselves impotent to repel these invaders by force, the chiefs of the different Bubi subtribes began clandestine meetings, trying to find a solution. They agreed, at last, that the only feasible solution was to flee the country, to cross the sea and go in search of new lands where they could live free of outside molestation and in complete peace and liberty, according to their traditional ways and customs. To do this, they resolved not to leave those beaches from one place and at the same time, but from diverse locations at varied times. In charge of each subtribe would be its own botuku or chief. Furthermore, they insisted on strict silence, so their enemies would not discover their plans. As it was agreed, it was done. And as on clear days they could discern at a distance the peaks of Fernando Po, they began their preparations to cross to that most promising island. They cut gigantic trees and from their trunks made large and secure cayucos. In these boats they thought to navigate to their future land of liberty. They stocked the boats with provisions and necessary equipment, then took their leave sometime after midnight. They were never discovered, the new day dawning to find them far from those hated beaches. Large palm leaves became their sails, and thus they went in security and happiness. The Bubis carried out their entire transmigration in the better time of the year in these countries, which is from mid-November to mid-March.
2. Arrival of the Bubis on Fernando Po
Having headed northeast, and thus favored by the current, they landed, almost all, on the beaches between Point Santiago and Conception Bay. The Biabba tribe arrived at the mouth of the Ilachi River and from here, following both banks, they ascended to a high plateau. In this same place where they rested they established their base.
Map made by British missionary John Clarke showing Bubi tribal locations in the years 1841 to 1846. (The M.H., August 1852).
The Baloketo, Basakato, Baney, Basuala, Baho, Bakake, and Bariaobe disembarked in Conception Bay. The Baloketo, the most numerous and powerful tribe, took possession of the hill that divides the island in two big pieces, that which separates the bays of Conception and San Carlos. It is here that the island divides east and west. For the part east that was situated north of the Baloketo, the Baho, Bakake, and Bariaobe tribes settled; and the Basakato, Baney and Basuala made their homes on the west side. Many families of the Bakake, who are today the Urekanos, and the Babiaoma, the Balacha of San Carlos, and the original Batete, reached port to the west of Point Santiago. They gave it the name of Mahala moe nebila, this is, “Point of the Palm Trees.” The Bareka secured their residence on the island’s southern beaches, dividing into five big villages. The Balacha, Babiaoma, or people of Ombori, the Balombe and original Batete took Balacha pass, which is formed by the Malaoko mountains to the east, and the Lopelo mountains to the west, and gives easy access to Ureka from San Carlos Bay. They built their homes on the slopes north of the aforementioned mountains, forming the districts of Ombori, Balachalacha, and Batete. It has been indicated that in their land of origin the Bakake and Bareka formed a family or Bubi subtribe. The proof is that both villages have an identical language, distinct from the rest of the island’s regions and towns. The unique difference between both languages is that the dialect of the Bareka abounds with the voices of Riaba, Ombori, and Batete, and it agrees with southern area in its grammatical rules and word formation, while the Bakake follow those of the northern area. That difference comes from long and continued dealings and communication with the neighboring villages.
3. New Immigration on the Island
The last Bubis to land on Fernandian beaches were today’s Batetes and Bokokos, who waylaid on southern shores where the Bareka had already taken up residence. The mochuku or chief of the Bareka, in observing the enormous crowd approaching his country, feared he was under attack. He cried out: “The earth that I walk on is mine; no one can dispute that. I am ready and able to defend it with my blood and with that of my subjects.” The Urekanos shouted their approval to their chief with a tumultuous Ucce! (“Hurrah!”) The newest arrivals told the chief, named Moaeddo, that they had no evil intentions. They had come to the island to make their homes on new lands, not on those already inhabited. Moaeddo considered this, then permitted them temporary residence. The mochuku of the Bokokos, who guided that vast caravan of Bokokos and Batetes, responded to Moaeddo’s benevolence with courteous thanks, promising, in turn, to cause no him bother at all. More, he said, the stay of the Bokokos and Batetes in Ureka would not be long. Then a disgraceful, defamatory incident brought trouble to those beaches. The Bubis, before leaving the continental coast, would supply themselves with full loads of seeds from yams, malangas, and other edible plants. It happened that the Batetes forgot to bring seeds for a yam most esteemed by them, called rea. They asked a motete (captain) to acquire some, but it seemed to him impossible to get any through legitimate means. So he stole some from Moaeddo. Moaeddo quickly knew about the theft and the criminal’s identity. He called for the mochuku of the Bokokos and Batetes, though in that time the Batete lacked their own chief. Moaeddo, infuriated by such a reprehensible deed, reprimanded the Bokoko chief, condemning him, his undisciplined subjects, and their terrible customs. He ordered their chief to take his people and leave. He no longer wanted evil, thieving tribes for neighbors. Among the early Bubis, the most serious and defamatory crimes were robbery, theft, and adultery. Therefore, the chief of the Bokokos and Batetes had no words to respond to the just recriminations of Ureka’s chief, having seen for himself the offense perpetrated by one of his subjects. He knew Moaeddo used his legitimate right to expel them. The mochuku called together his subjects, told them about Moaeddo’s expulsion decree for the motete’s crime, and in that magnanimous assembly ordered the thief’s right hand cut off, according to Bubi law and custom. From this act, we have the origin of the old antagonisms and perpetual quarrels that exist even today between the Batetes and Bokokos.
The sentence decreed by Moaeddo was carried out to the letter. The Batetes and Bokokos gathered up their meager furnishings and supplies, immediately setting off on the march. The chief divided the people into three large bodies, putting at the vanguard and rear guard the robust men and those carrying arms. The central body comprised the chief’s principals, elderly persons, women, and children. But when he gave his order for the male Batetes to go up front, they refused. The Batetes were always insubordinate and independent. The chief, faced now with a potential crisis and trying to avoid worse disorder, held his temper and complied with the Batetes’ wishes, deferring punishment for their rebellion until later. They moved to the rear guard and the Bokokos to the vanguard. Here was another cause for the rancor and resentment of the two regions. The Bokokos in that time were larger in number than the Batetes. They had brought from their native land a huge drum and an enormous cooking kettle, which they had given the name Mocaponda. The Batetes brought a canoe in miniature called Lobende, which served as a memorial to the prosperous navigation and happy arrival in their own homeland. They preserved it as a sacred thing; its guard and conservation entrusted to one of the women of highest Bubi nobility. They brought it out from time to time to celebrate the most solemn festivals thanking their ancestors for bringing them to a country so rich and fertile. In the festival of Buala, which was most important among them, an armed body of the respective district escorted Lobende. It was of such solemnity that no one profane was allowed to see it, and even in the main festival they carried it veiled and covered with leaves. I have assisted in these solemnities, seen this same Lobende, witnessed the ceremony with which it is carried, and I am familiar with the hut where they guard it. The Bokokos and Batetes, in leaving Ureka, headed in a westerly direction, going along the beaches to the south to a point near the mouth of the Ole River, named Ncholó. Soon it became night, but so dark and pitch-black that, as they tell it, never had there been such a night. In spite of this darkness, and without carrying mapaho or torches, they marched on, a costly imprudence. The old ones recount that the vanguard arrived at Ncholó, which was a large, deep marsh, and believing it to be a simple pond, pressed forward. They rushed headlong, a large part of the vanguard drowning and the drum bearer perishing as well. After a time, when the chief could no longer hear the drum’s rhythmic sounds, he feared some misfortune had occurred and that the caravan was in grave danger. He ordered them all to stop, demanding that no one take another step. They remained in this way until dawn, frozen, fearfully contemplating the fate of the vanguard. This fatal event provoked a terrible fight between the Bokokos and Batetes. The Bokokos blamed the Batetes’ tenacious refusal to go to the front for the death and disappearance of their brothers. Nevertheless, the prudence of the mochuku and the fear the Bokokos had of the Batetes kept the fight from escalating. From this night, we have the separation of the Batetes and Bokokos. The Bokokos finally threw off Batete domination, naming a motete to direct and govern them. To this day, when two close friends break their friendship they use the proverb: Be achoanera Ncholómba, “They separated in the Ncholó marsh.”
The Bokokos continued their march along the beach, fording the Ole, or Tudela, and camping between the Itepo and Okó rivers. The Batetes wound to the right, moving inland by the Ole to the Grand Caldera of Batete, which is an extremely deep and immense valley formed by the mountains Lopeló, Sosó, and the Urekanos. The Batetes lived in these depths for many years. They began farming yams, including their coveted rea, malanga (a root vegetable), and a large variety of vegetables and edible herbs. While they lived in the depths of the Ole, they neither cut their hair nor shaved their beards, taking on savage, frightening appearance. It happened that porcupines would eat their crops, and, as a consequence, the Batetes were zealous in their extermination. On one occasion, two men named Ebando and Mohiché went out to hunt them. In following their trail, they arrived at the top of the Lopeló mountains. From these heights they could discern a world of new and unknown horizons. They longed to explore the country and, setting off, soon arrived at Oboake, center of the region of the original Batetes. There they found extensive yam plantings, including the rea, malanga, and widespread palm groves. Presenting themselves to the botuku of the place, who received them with kind affability, they lodged for two nights in their rijata or ritaka (public meeting house). Their hosts then sent them off with expressions of great solicitude and caring, providing them with the things necessary for their walk home. Ebando and Mohiché returned to their own land well pleased. They told their village about what they had seen on the other side of the mountains, painting a vivid picture of luxurious vegetation, fertility, and wealth. They described with what ease they could seize it and leave their deep and dismal valley. Furthermore, they told the others, the residents of the new country were pacifists and might well allow them to live among them. But, should they refuse, they could declare war on them. Hopes began building to conquer them and throw them out of the region. These Batetes had prodigiously multiplied in the years they lived in the depths of the Grand Caldera. Having unkempt beards and quite long hairstyles, they appeared odd – frightful – like something that comes from beyond the grave. They left the Ole River and moved up the slopes of the Lopeló. Arriving at the top, they found a huge Batete population of the Batoikoppo, Baloeri, Basapo, Basupú, Banapá, Basilé, and Bariarebola, which is, the people who live in the extensive terrain included between the Ope and Eputu rivers.
The country was incapable of holding and feeding such a large multitude. The old residents took up weapons to defend their property and way of life from these invaders. After a prolonged and bloody war between both villages, the newly arrived Batetes beat the old Batetes and forced them to ask for peace. Peace was conceded, with the condition that the old Batetes leave their homeland and emigrate to a more-distant territory. Before setting out on their march into exile, they first consulted with the tribal prophet, bojiammó or mohiamorimó, as was the custom before undertaking any important enterprise. The notables congregated to offer a sacrifice of goats in the manner of their ancestors, so that they would know from those ancestors where they should direct their steps. The response from the mohiamorimó was: “Send some men to the forest to hunt a live deer. Attach a bell around its neck and set it free. Then, all the people, with the chiefs in front of their respective families, follow that deer until it stops and, despite your prodding, refuses to take another step. Do not fear,” Mojiammó continued, “because your guardian spirit will accompany you and invisibly direct your steps to the new homeland. There you will be doubly happy and enjoy lasting and unalterable peace and tranquility.” The people blindly obeyed the oracle and followed the animal chosen by the guardian spirit to the Promised Land. The hike was relatively long and they walked about a week. They crossed the country of the Babiaoma, Baloketo, and Bazakate, and arriving at the plateau of the Apú River, the deer refused to walk farther. They clearly understood this message from the guardian spirit that they establish themselves there. They complied with humility and gratitude.
In 1911, a revered old man of Basupú of the West told me that when the original Batetes came to Basupú, they found that all of the northern part of the island was occupied by the Baney and Basuala. As it was the firm and irrevocable will of the Batete guardian spirit that they live protected once and for all in those regions, that same spirit encouraged them and helped them eject the Baney and Basuala. With very little effort, they forced the old inhabitants to transmigrate farther from the Eputu. The Batetes were then free to distribute themselves in the immense territory between the Eputu and Ope rivers. Of further note is that the big village of the northern Batetes was divided into subtribes, whose names are the Bahu and Bariobatta. The Bahu are the Rebolanos, Basapos of Rebola, Basilés, and Banapás, who occupy the region between the Eputu and the Boopebilo rivers. The Bariobatta occupy the area containing this last river (Boopebilo) and the Ope, and are the Basupús, Basapos of Basupú, Balveris, and Batoikoppos. All of the aforementioned was told to me by the mochuku of the vanished village of Riringó of western Boloko in 1897, who came to Musola with his people to help us clear trees around the mission. Much later, I saw him in Basakato of the West and, in 1914, in the village of Baneba of Baney. The last Batetes, or the southern or modern Batetes, divided themselves in three big groups in numerous settlements. Their boundaries are: in the north, the sea; in the south, the Lopeló mountains; in the east, Balombe and Ruiché of Balacha; and in the west, the Oko river, which separated them from the Bokokos. The names of the villages of the above mentioned are Ríobanda, Ríokoritcho, and Ratcha or Ruitche.
7. Why There are Two Basakatos
We previously noted that the Basakatos established themselves north of the western Baloketos, from the river Rupé to the Ope, at the foot of Santa Isabel mountain. In time they multiplied in such prodigious numbers that their land became too small to contain them. They also encountered another serious obstacle: Their tribe could not expand to either side of the mountain, only up the peak. Fights broke out over palm trees and available terrain for planting yams, malangas, and other edibles. This antagonism at times led to bloodshed. On one occasion, with a palm tree the cause of a dispute between two individuals, the Basakatos split into two factions. The larger, more powerful of the two defeated the smaller, weaker faction, forcing them to relocate. In their emigration, they took the road to the north. They begged hospitality from the Batetes of the same region, and from the Baney and Basuala, but no one of them would admit them into their country or offer them even a handful of land. They eventually arrived at a still-uninhabited region, situated between the Basualas and Bariaobes. Going higher and surveying the entire region, they resolved to settle there. Here they formed the four notable populations that compose the region: Rebola de Basakato, Basupú de Basakato, Basinoka, and Barépara, which is reduced at the present time to two populations: Rebola and Basupú, with the generic name of Basakato of the East, and Basinoka and Barépara, with the name of Bososo. This demonstrates that both Basakatos are one and the same Bubi subtribe. The eastern Basakatos were ejected from western Basakato. The proof is that both people speak the same Bubi dialect, in spite of being so distant and living between people with quite different dialects. This history was told to me in 1914 by those of Basakato of the East, and later by those of Basakato of the West, which assured me it is true.
8. Where the Name 'Bubi' Came From
The origin of the name Bubi, which we call the indigenous people of Fernando Po, has been greatly discussed. No one can claim it is derived from the English word “booby,” meaning ignorant, clumsy, stupid, etc. Claiming that “Bubi” derives from “booby” is to argue from ignorance of the Bubi language and of the people’s true characteristics. Everyone has close friends or acquaintances who are hard to deceive. If there is one time you might surprise or dupe them, there will not be a second time. Catching them off-guard one time certainly does not prove them foolish, stupid, or incapable of understanding. Quite the opposite is true. They quickly develop suspicion, prudence, and a clear understanding, eyes wide open, in their dealings with you. This is characteristic of the Bubi. Above all, if good faith in another person is observed, the Bubi become frank and caring. Where one could dare deduce from that such a vast misinterpretation and demeaning view shows unfamiliarity with the Bubi tribe. The name Bubi for the indigenous people of Fernando Po came from the Spanish. Other bapotó (foreigners), being white or dark-skinned, gave them the name of “Bube.” Although the difference is only in the change of the “i” from “e,” calling them “Bube” helps one better understand the name’s origin. The Bubis, among themselves, did not originally give themselves this name. If now they call themselves “mobube” and “babube,” is because they hear it from foreigners. Further, they use the name to distinguish themselves from foreigners on the island, whom they call bapotó. The origin of Bubi or Bube comes from a form of a salute they generally use among strangers, saying: A boobe, oipodi (N) and A moome oibori (S). The other responds with the word Ehee (N,S) and Ehelé (SW) The “a” is emphatic and they frequently leave it out, for example: Boobe, oipodi (N); Moome or Moamecho, oibori (S). This phrase means the same as “good morning,” “good evening,” and “good afternoon,” and literally means: “Man, you have arisen already?” The other answers, “Yes.” They also may answer with: Ehee, Potohó (N) or Ehele, Potoó (S), “Yes, thank you.” To say goodbye they say: Obaue, boobe (N); Omaue moome, (S), “Good-bye, man.” When the greeting or farewell is between persons of different sexes the male begins: Obaue boarim; oipodi boarim (N); Omaue moarim; oibori moarim (S), “Good-bye, my spouse.” “Good morning,” or “Good afternoon, my spouse.” The woman responds: Obaue, boobem; oipodi, boobem (N), Omaue, moomen; oibori, moomen (S), “Good morning,” or “Goodbye, my spouse.” Between acquaintances of different sexes they have a custom that is strange to us. Upon meeting, a male will say to a female: boarim or moarim and the female to him: boobem or moomen. No one is scandalized by this use of words for “spouse,” for it is of general use, and no one considers the literal meaning. And not only between adults, but when an adult man takes a little girl to his breast and hugs her in his arms, he often calls her boarim or moarim. The same happens if a woman hugs a little boy. She will say to him: boobem or moomen, this is: “my spouse.” The first time that an old woman called me molomeñi (“husband,” Batete) I was exceedingly scandalized and annoyed with the poor thing. In noting my anger another man burst out laughing, telling me: “Don’t be mad, Father, between us it doesn’t have a suggestive meaning. The old woman who answered with this word wants only to indicate she has received many benefits and favors from you.” It follows, then, that the use of the words boobe and moome being so frequent, it is ridiculous to look for the origin of the terms Bubi or Bube in foreign tongues.
9. What Name the Bubis Gave Themselves
It’s left demonstrated that the name Bubi or Bube does not derive from the English word “booby,” but of the indigenous boobe, which means man or male. But, what is the name that these indigenous of Fernando Po give to themselves? They give to the island, according to the diverse districts, the name Oche (N), Otcho (E), Oiso (NE), Oricho (S), Oncho and Aboncho (SW). These words translate to life, country, world, and nature. From these we come to words whose meaning is “person” or “rational being”: bocho, plural becho (N), boso, plural beso (Baney), mocho, plural bacho (S), and mencho, plural bancho (Batete). A pur’olo oche (N), a pur’ol’oricho (S), a pur’ono boncho (Batete), means “still in the world of the living.” This distinguishes them from those existing in the land of the dead, called bommó (N), boribó (E), and borimó (S). Alo bommó or borimó, “already dead” or “already among the dead,” or in the region of the spirit. Mmó or morimó does not mean devil, as is commonly believed, but human soul separated from its body. Bojula or mohula is “pure spirit.” Bajula bèbè, “good spirits or “angels,” and bajula babè, “bad spirits” or “demons.” Mmó or morimó, plural bammó or barimó, are “spirits of the ancestors,” which they venerate and worship. The Bubis consult with them and offer sacrifices to them. So it is, then, that the indigenous of the island, to distinguish themselves from those who are not of the island, whom they call bapotó, call themselves bochoboche, plural bechoboche (N); bosoboiso, plural besoboiso (NE); boschosboricho, plural bachosboricho (E); mochomorischo, plural bachoboricho (S); menchomoboncho, plural bandiobaboncho (SW). Each translation literally is “people originally of the country,” or the indigenous.
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