Inspiration Mastering the Alphabet Mathematics Months of the Year in Nkwen Language Uncategorized

The Preposition The Articles; Definite, Indefinite and zero
The Prepositions

The Prepositions
The Prepositions
The Prepositions

Uses of prepositions
Uses of prepositions
Uses of prepositions

Uses of prepositions

Uses of prepositions
Uses of prepositions Adjectives and Adverbs Verb Tenses

Inspiration Mastering the Alphabet Mathematics Months of the Year in Nkwen Language Uncategorized

My Patroness Amazes Me


Born on the 2nd of January 1873 at Alencon in France, she was baptized two days after, on the 4th of January same year. When she was growing up, she thought she would be a nun. She received her First Holy Communion on the 8th of May 1884 and was confirmed on the 14th of June the same year. On the 9th of April 1888, she entered the Carmelite Monastery at Lisieux as a Postulant, at the permission of her Father. She practiced the virtues of humility, evangelical simplicity, and firm confidence in God. She is my Patron Saint, Therese of the Child Jesus, also known as Saint Therese of Lisieux and The Holy Face.

The Holy Face
Saint Therese of Lisieux.


Therese of the Child Jesus is well known throughout the Church’s history as a doctor of souls. I once visited her school of holiness when I read her autobiography and decided to be a student in her school. This gentle soul in her interior school of holiness is awesome and can be very instrumental in the life of any Christian who turns to her intercession. I love reading her story again and again. Her prayer life as a whole, her schedule, and simple constant communion with God must have been the classroom where all teaching, learning, and research work took place for her to come out with her mission. Of course, her teacher being the Holy Spirit and the Blessed Mother her model.


Therese of the Child Jesus

I’m always touched when I think of the kind of deep love Saint Therese had for God so much that in her last moment here on earth she declared her mission saying,

“I  feel that I am about to enter my rest … but I also feel that my mission is going to begin. My mission to make God loved as I love him, to give my little ways to souls. If God grants my desire, my heaven will be lived on earth, until the end of time. This is not impossible since from the very heart of the beatific vision, the angels watch over us”.

My mission is love P.9.

She developed a lot of confidence in God as I see in most of her writings, like this very heartfelt one,

O my God, Blessed Trinity I declare to love you and make you loved.”

Therese of the Child Jesus

I can see that she had a passionate desire to make God loved as she loves him or as they loved each other, a precious skill she must have acquired only in her interior school. Her self discipline and openness in little things fostered a more significant encounter between God and herself that she intended to serve God even hereafter. I also learned that Therese’s mission actually started after her death, her mission to spend heaven on earth, if God grants her desires, to make God loved. She is one of the most loved saints nowadays because she keeps on fulfilling her mission: Making God’s children love him through her intercession – making Love loved. This Aspect of hers truly amazes me.


I’ve always thought prayer is “talking and listening to God” until I discovered more about prayer when I reflected on what my patroness wrote as a definition for prayer from her experience of prayer.

“A glance directed towards heaven, a cry of gratitude and love in the midst of trials and joys.” 

Therese of the Child Jesus

In her last conversation with her spiritual mother, Therese recounted a moment she encountered God’s glory.  She said,

“…well I was beginning the way of the cross and all of a sudden, I was seized with such a violent love for God that I cannot explain it except by saying that it was as if I had been totally plunged into fire. Oh! What fire and what sweetness at one and the same time! I was burning with love and I felt that one moment, one second longer, and I could not have supported its ardor without dying. I understood what the saint said about this state that they had experienced so often. I experienced it only for an instant, and then I fell back into my usual state of dryness.”

Therese of the Child Jesus

Therese’s attitude in prayer was that of abandonment. Even when it was difficult for her to meditate or reflect due to her health, her simplicity, peace of mind, and honesty in little things saw her being carried along by God’s love as a child carried in her Father’s arms. She longed to do great things, but her health could not permit her. In prayers, She was in-between being predominantly active and passive; thus, with no strength of her own, she left her heart predominantly open for the love of God to manifest itself to the fullest. How did she do this? By doing little things in extraordinary ways. We can learn from Therese that we can’t depend on our power to do things or to pray but on the grace of God’s love. 

Another amazing thing in her was her way of praying. Therese never cherished vocal prayers or could not stand a wearisome reiteration of words, but she prefers to silence all her personal circuits to give deep attention in listening to God. She realized that it is when she was in silence that God speaks to her, a very important aspect of her interior school. She wanted to be real as much as possible not to be drawn into ready-made prayers, but however, she said she loved the Divine office.

I also learned that Therese usually recites the ‘Our Father‘ prayer very slowly during her moments of spiritual dryness as she said,

“Sometimes when my mind is in such dryness, that it is impossible for me to draw one thought to unite myself with God I recite very slowly an ‘our Father’ then the angelic situation, this prayer carry me away, they nourish my soul so much more than if I had recited them quickly one hundred times.”

Therese of the Child Jesus

This simply means she took her time to get all the meaning and sweetness of every word, phrase, and sentence of the prayer. And this exercise usually carries her out of dryness into a soul-nourishing experience. Amazing!



Her relationship with the virgin Mother was so real that she said,

“The Blessed Virgin shows me that she is not displeased with me and never fails to protect me as soon as I invoke her. I turn towards her and she always takes care of my needs as a tenderness of a mother.”

Therese of the Child Jesus

This shows that in her interior school, Therese never despised the Virgin Mother she learned from her and obtained her benefits. She confirms she took care of her needs, which means her prayers through the Virgin Mother were always answered.


Her radical faith and trust in God must have emanated from her early childhood experience of separation from her family. At the age of 3 years, due to ill health Therese was separated from her family and was only reunited after eleven months. This experience made her clung to her mother with a lot of passion. She could not endure being outside her mother’s presence. After her mother’s death, she clung to her family with the same zeal as she said,

“I could not bear the company of strangers and found my joy only within the intimacy of the Family.”

Therese of the Child Jesus

It is fantastic too that as Therese entered the convent, she clung to God in the same way she clung to her family. This childhood experience was just a glimpse of the interior school she came to establish as a nun, a preparation of what will come to pass in her life as a nun. Her unshakable or radical faith and dependence on God has gotten a significant contribution from her childhood experience.


In sickness, Therese knew she had no strength to support herself but believed God would support her soul without her support. She believed she leans on a rock that holds her life and that she holds not the rock, but the rock holds her. This attitude of hers actually astonishes me.

In her interior institution, while learning a lot from God, the Father, Son, Holy Spirit, and Mother Mary, Saint Therese in some of her poems taught us many lessons such as abandonment, love, and self-sacrifice, fortitude, tenderness, purity, etc. To understand and imitate her life is to make us men, women, brothers, and sisters of faith. Just as she taught her novices with her words and examples, so she is teaching us today. Here are two of her amazing poems:


“Without support, yet with support. 

Living without light, in darkness, 

I am wholly being consumed by love.

 I have no other support than my God. 

And now I proclaim what I value near him.

Is to see and feel my soul 

Supported without any support.”

Therese of the Child Jesus

When I read this poem the first time, I was like startled, and then I asked myself, “what is the meaning of ‘gloss’?” From my dictionary and got it,




  • 1.shine or luster on a smooth surface.

I was so moved as this definition made me understand the poem better. Amazingly, I see how this gentle soul describes her smooth leaning on God, her self abandonment in God’s hands, especially in moments when her heart was willing, but her body could not take her to where she wishes to reach in her calling due to her ill health.


Living on love is giving without limit.

Without claiming any value here below. 

Ah! I give without counting, truly sure. 

That when one loves one does not keep counts! 

Overflowing with tenderness, I have given everything.

To his divine heart… lightly I run.

I have nothing left but my only wealth

Living on love.

Living on love is banishing every fear. 

Every memory of past faults.

I see no imprint of my sins.

In a moment love has burnt out everything.

Therese of the Child Jesus

Wow! what a love song. If there is a word in the whole wide world so difficult to define, it is “LOVE,” but here is a very simple, very true definition of love from a pure heart. Amazing! “Giving without limit, without counting, overflowing with tenderness, banishing fear, etc.”


Saint Therese of the Child Jesus

After her death on the 30th of September 1897, at the age of 24, Saint Therese was declared venerable by Pope Benedict XV in 1921. In 1923 Pope Pius XI promulgated a decree which beatified Therese, describing her as the “Star of his Pontifical reign.” Finally, on the 17th of May 1925, Therese Martin, also known as Saint Therese of the Child Jesus and the Holy Face, was canonized at St. Peter’s Basilica in the presence of thirty-four cardinals, more than two hundred Arch Bishops and Bishops, innumerable priests religious and others. The Basilica was decorated with garlands of roses. She was also proclaimed a doctor of the Church.

In fact, I’m impressed at the number of people present at her canonization, which indicates how Therese had touched the lives of many with her simple ways. This inevitably came to pass as a result of her dedication to her interior school, where she listened, communicated, and acted according to God’s will for her. She is said to be one of the most loved saints of this century because she keeps on fulfilling her mission. She is the woman most loved by the world after the mother of God. A doctor has done a lot of research, passed several exams, and is an expert in his work field. So was Saint Therese in her vocation. She did little things in extraordinary ways showing us that it is not only in doing great and mighty things that one deserves this title. Yes, she died but still lives and has visited so many countries of the world, something she wished she could do while on earth but limited by health.

Saint Therese of the Child Jesus

Her Intercessory Power

I was so astonished when I read about her intercessory power and decided to seek her intercession one time I had a difficulty. I prayed the “Glory Be Novena to Saint Therese.”

I was standing in front of the whole school that morning, conducting morning devotion. The latecomers had been stopped from running in except the kindergartens who were allowed to join their mates on their line. Suddenly, up came one of the latecomers, my class kids, Tumi, running directly towards me with a flower in hand. He must have harvested it on his way to school, for he lives on a hillside two kilometres from the school compost. The other pupils watched with amazement, eager to see what Tumi will be up to. Innocently, he offered me the flower saying, “Madam, take your ‘fiawer’. ” The whole school burst into laughter. 😁😁😁 Tumi was so happy😀as I received the flower, carried him up, and embraced him. No one could understand what this was all about, but I who have read that Saint Therese usually indicates answered prayers with flower signs. This happens the first time I took the novena. I thought it was a coincidence, but my second experience made me actually believe.

I was kneeling in front of the Blessed Sacrament on the 9th day of my Novena to Saint Therese of the Child Jesus, and as I was meditating, my eyes caught the bouquet of flowers that was standing at the altar. Just of a sudden, a rose left the bouquet and fell on the floor. This again to me was a confirmation of answered prayers through Saint Therese, and this made me believe that what is said of her is true that when you seek her intercession, she mostly shows signs of answered prayers with flowers. No doubt, she is also popularly known as “The Little Flower of Jesus,” or only “The Little Flower.

Truly my patroness amazes me, and I’m proud to be a student in her school. She is one of the greatest saints of modern times.

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After viewing the youtube video above, pay and download a copy of Basic Division With and Without Remainder for your child. E-book only.


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Wise saying in Nkwen Mǝbǎkò’o

Àbàa ntəǝ nə̀ kàa nluu. An Advice bag never gets full.

More on Wise Sayings in Nkwen Language

S/No Nkwen Free Translation
1Àbàa ntəǝ nə̀ kàa nluu.A bag of advice never gets full. (You continue to get advice or learn till your last day, even in events you think you are an expert.)
2Boŋə m̀bì’inə̀ kàkə atyə̌ chyà.The shoulder can never be above the head. (A slave, “worker, student, wife” can never be above his master “boss, teacher, husband”.)
3M̀bàŋə nə̀lwenə̀ ə̀ bə moo.An old age walking stick is a child. (An encouragement for parents to take good care of their children and to children who take good care of their old aged parents.)
4Moo tə̀ zu’u ǹtèe mya kù zhə̀ nsansə.A child who never listens to mother’s advise shall face his/her doom. (A warning to recalcitrant children)
5Ngwo nə̀ kǎ moo ngwo dàŋə njwe.A dog cannot give birth to a different species. (Said when a child grows with the good or negative qualities of a parent)
6O tə kuu moo ŋù ò jwe wwò.When nursing another man’s child bring yours forth. (Said in situations where an adopted child despises his/her caretakers)
7Fya azuŋə ambwo ŋù wuma a zhi ǹdwènə̀.Give something to one who knows the value. (Said in a situation where someone takes good care of something)
8À̀wuŋə nə̀ tə kwi afò a ǹnà kàkə̌ m̀yə̀.A hunting session does not end because animals are finished in the bush. (We do not stop an activity because the enjoyment or pleasure is not still there but because we have to keep time.)  
9Boŋə ò ka kù’u bǔ ŋù tòŋə ò kàkə̌ ǹfὲ’ὲ njya zhì zhi.If you’ve never eaten achu’u with someone you’ll never know how he consumes the soup. (If you’ve never lived with someone, you’ll never know his/her attitude.)
10Ǹchə̀ ngwo dzwi nə ngwo.A curse on a dog remains with it. (Said when we need not revenge a bad act from someone but leave it to God’s judgement.)
  11Boŋə o ka ndya dzwi bə bǐtə̀ ǹjyǎ zhə̀ nə̌ nkyǐ.  If you are not present water will be added to your soup. (If you are not present, you’ll always be cheated.)
12Bǝ̌ tyə mbenə mə ndya bə nə̀ ngrə-məkwε.Fighting within the household is done with the elbows. (Infighting within siblings should never be done fiercely)
13Ǹdya tə̀ sa’anə̀ bə awε̌ ŋu. A family with no quarrels is the absence of people. (Said as a consolation to a family or group of people who are quarrelling or fighting)
14Àbwo bikàkǝ̌ ntsù adàŋə̀ dàŋə nku’u.An empty hand never goes to the mouth. (Said when someone needs a reward for a service or when someone has to feed on what is available and not what he likes)
15Ə̀tyə bya boŋə nchya zi mo’o.Two heads are better than one. (We need to journey or reason with others for we are not perfect)
16O tə tòŋə akù’u ò zə̂ ǹjya zhi za’a.See the achu’u soup first before boring it. (Foresee before embarking on any project)
17“Mə̀ nkə̀ la zhi” ǹtsə̀mə zoŋə bə ndzə̀̀mə̀.“Had I known” is always the last. (Said when an omission brings negative results)
18Mə̀tànə ŋù bə nə̀li zhi.A man’s choice is his eyes. (Said when one has to make a personal choice or decision.)
19Ndyâ bikàkə nə bǝ̀ nshwe.A house cannot burn with people inside. (A problem can’t go unresolved when people are present.)
20A ka mətanə kə ghə o kə mbəŋə nə ala’a shu’u.If you can’t go to the market don’t wish the rain on people. (Do not sabotage if you are not talking part in something)
21Tə zhi ntsǝ̀mǝ̀ mbu’u.An innocent person is in God’s grace. (Said when someone is not guilty of something or is accused when he/she is not guilty)

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Inspiration Mastering the Alphabet Mathematics Months of the Year in Nkwen Language Uncategorized



                The restructuring of the BO-BE-NKA’A (BBN) (Children of the Light) process in Futru Parish was a renovation that took place in the year 2004. This was after the BNN process had undergone a series of changes with different measures taken to rescue it from the many difficulties it faced at the time. This only came about 14 years after the foundation of the Process in the early 1990s. All the measures to rescue the movement did not hold grounds until the early 2000s that its progress was halted.

     The founder Rev. Father Juan Izuel was one of the pioneers of Calasanzian Fathers who came to Futru in Bamenda Cameroon from Spain and took over the pastoral care of the Christian Community of Futru Parish that was before then a Mission Station under Bayelle Parish. The first move by this founder, Father Juan Izuel, was to give intense training to a group of leaders that he chose among the Christians of this community when I happened to be one of them. It was such a beautiful experience that placed an indelible mark in my life, which up till this date still influences my life mightily. Going through the LEADERSHIP TRAINING of the Beli (leaders), the Process was a wonderful way of empowering them as they were trained to live the life themselves before passing it unto the young ones. This training was then followed by the formation of different groups of Awunka’a (Aspirants) made up of children between the ages of 11 and 16. The trained leaders were then assigned to these groups. This was the beginning of a process that these children were then supposed to follow throughout their lives in stages. This beautiful experience did not see the light of day as in the long run; 14 years after, due to difficulties coming especially on the line of leadership, it had to undergo some restructuring which later on led to the standstill of the movement in the Parish, a thing that disturbed and disappointed many who had the Process at heart. The parents, youths involved with the few active Beli (leaders) at the time, felt bad about this.

Due to the situation of the Movement by 2004, the then Parish Priest Father Mariano Grassa who became the Head of the BO-BE-NKA’A movement, together with the few leaders at the time, thought it wise it was proper to restructure the Movement to involve all the other mission station youth groups (St. Michael’s Youth groups). They said the format of formation used in the BBN Process was good and should be adopted into the new arrangement for all the Parish youths to benefit from. It should be noted here that as the BO-BE-NKA’A (BBN) Process was going on there were also youths in groups found in the different mission Stations who were under the Catholic Youth Federation of the Diocese. At this point, youth leadership in the Parish was made up of the Youth Apostolate Commission (YAC) and the Parish Youth Council (PYC) while the Bo-Be-Nka’a (children of the light) where being coordinated by the group of Belis. This is the report I wrote after the Youth Leadership Seminar that took place from the 10th to the 12th of Sept. 2004, where Father Mariano Grassa presented the new plan.


After the departure of Rev Father Domingo Saez, the second Parish Priest, in July 1999, the BBN process had continued moving well. Father Domingo the Priest who took over from Fr Juan Izuel, had served in this Process since 1993 as Ndi (coordinator) and other Beli, namely:

  • Ndi Theresia Taminang
  • Ndi Hipolitus Zama
  • Ndi Ngu Charles
  • Ndi Bernadette Kaba
  • Ndi Musing John
  • Ndi Sabastine Nebah
  • Ndi Dominica Nganteh
  •  and including Acho Peter, Denis Acho, and Andreas Sufor who were not active for some time before this meeting.

These people made up the first Beli group called and trained by Rev Father Juan Izuel, the founder of the BBN Process, who was then named the Atie Beli (Head of the coordinators or President of the coordinators.) Father Juan had initiated this dream early in the 1990s when he started a group of Adulescent boys and girls called St Joseph Calasanz Youth Movement. As he progressed with this Movement, he gathered ideas in the Nkwen Language/culture and later on change the name to the BO-BE-NKA’A (CHILDREN OF THE LIGHT) PROCESS.

            Rev Father Juan Izuel continued as the Atie Beli of the Process until about 1996 when he was transferred to his home country Spain. This seemed to be a significant loss for the Movement, but however, since he started building the Process on a strong foundation, it did not collapse but kept progressing. At this time, Rev Father Domingo took over as the Head (Atie Beli) until when he was flown back to Spain in July 1999 because of ill health. This was another torn to the progress of the BBN process. By this time also, many of the Beli had left the group. The remaining ones were: Ndi Eularia, Ndi Janet Nkwenti, Ndi Stella Bitong, Ndi Gladys Nde and myself Ndi Theresia Taminang, with Rev. Sister Gusti. 

           As the Beli were doubting how the Process’s situation will look like, fortunately, and thanks to God, Rev. Father Mariano Grassa, who took after Father Domingo as the Parish Priest stepped into the Process with new zeal and enthusiasm. During my first meeting with him, he said he has a dream that the BBN process will continue as it was from the beginning. This new trend made me so happy.


The first Beli meeting was then scheduled to be held on Thursday Sept 2nd 1999. The agenda of this meeting was as follows;

  • Opening Prayer
  • Evaluation of the Various groups
  • Choosing new Belis
  • Basic Promise
  • Formation of new groups
  • Development of formation

This meeting was held with five Beli Present and came out with the following results:

  • There was one Awunka’a (Aspirants) group with 24 children. The Beli of this group where Sister Gusti, Mme Janet Nkwenti, Miss Stella Bitong, and Miss Gladys Nde.
  • The Ngwe stage had about 20 children, and the Ndi was Miss Ularia Ngelah.
  • The Nsang stage was empty since the BBN in this stage had just graduated to start the Nekong Stage.
  • The Nekong stage has 15 members, and the Ndi was Mme Taminang Theresia.
  • It was then agreed that the Ngwe stage should graduate and enter the Nsang stage while the Awunka’a will make their Basic Promise and move into the Ngwe stage to create room for new Awunka groups.
  • The following were nominated to be invited to join the Beli group.
  • Miss Nwufor Geraldine
  • Miss Yvonne Meseh
  • Mr. Jude Ngwa
  • Mr. Kingsley Ngoh
  • Miss Pamela Ntangwen
  • Mr. Terrence Ndifor
  • Mr. Julius Tanwie
  • Miss Perpetua Ngangmi
  • All the members of the Nekong stage
  • Some Calasanzian Juniors and Novices.
  • It was agreed that at least 2-3 Belis should be in each stage.
  • Fr. Mariano proposed that a new stage should be included before the Awunka’a. That if BBN is said to be a life process, it should be complete. He added that children should be involved at an earlier stage, that is, from primary 6 and 7 to form a Pre- Awunka’a stage. This was accepted by the five belis present and were to present the new idea to the new group of Beli when they are called.
  • The development of formation shall be looked into by the Beli group.
  • A meeting was scheduled to be held with the new Beli on Thursday, 16th September 1999.
  • This team of five former Beli was to have another meeting on Tuesday 14th September to plan for the first meeting with the invited new Beli. The topics for discussion in this meeting included;
  • Reasons for inviting the new Beli.
  • Formation of a new stage with classes 6 and 7 children.
  • Propose frequency or monthly meeting with Beli to plan formation topics for the youths and other activities for the Beli.
  • Other activities for Beli like celebrations – excursions – camping – recollection, etc., were agreed upon.
  • Definition of the Process


            This meeting was held as planned by the team of five. More than twenty new people responded and accepted to work with the children, some full time and some part-time; that is, only on holiday periods. The list was as follows:

  1. Terrence Ndifor
  2. Nwufor Geraldine
  3. Julius Tanwie
  4. Joseph Ngangmi
  5. Rosina Abe
  6. Pamela Ngegha
  7. Jude Ngwa
  8. Emilia Ngenjang
  9. Gilbert Tanwie
  10. Joseph Nformbong
  11. Roland Afoungang
  12. Emmaculate Nde
  13. Pascal Nkwamsi
  14. Marie Stella
  15. Paulinus Ngwatung
  16. Delphine Ngelah
  17. Bernadette Ndifor
  18. Claudette Ngangte
  19. Linda Ngelo
  20. Hilda Nchang
  21. Yvonne Messeh

All that was planned for this meeting was presented, shared, and accepted by the new Belis. They received the message with joy and eagerly asked for when to start. The next meeting with the group was then scheduled for Saturday 25th September 1999 for further planning.


Before this meeting day, the planning team had met on Thursday 24th to plan the day’s activities. The following was the scheduled agenda of the day.

9:00 am – Opening Prayer (Theresia Taminang)

  • Games (Fr. Mariano)

9:30 am – First Talk: Why am I here and for what? (Sr Gusti)

  • Games

10:30 am- Information about the Bo-Be-Nka’a (Theresia Taminang)

  • Stages
  • Symbols
  • Additional stages (Pre-Awunka’a and Beli Stage)
  • Proposals for Pre-Awunka’a stage
  • Games

12 noon:  Organization (Father Mariano)

  • Assigning of Beli to different Groups
  • Activities of the Belis
  • Group planning and discussion by beli of the different groups.

1 pm: Meals (Theresia)

  • Games

2:00 pm: Celebration: (Sr Gusti)


            On the topic MOTIVATION, Sr Gusti prepared a page with the following questions to be answered by each Ndi.

  1. Why are you here?
  2. Who needs you?
  3. What will you offer to them?
  4. Where do you want to aim your arrows?
  5. What do you ask of the group of Beli?

Summarily, the answers to these questions as were written by the new Beli were as follows;

  1. Why are you here?
  2. I want to answer Gods Call.
  3. To mould myself towards this service with love and good faith.
  4. To have ideas about how to help the children.
  5. To commit myself with devotedness to the call to help young people.
  6. To learn the activities of the Beli, increase my faith and do lead young people on the way to salvation.
  7. I want to serve God through my juniors or friends.
  8. To teach and to be taught by my fellow young people.
  9. Who needs you?
  • God
  • The young innocent children.
  • The poor
  • The Church
  • The society
  • Jesus 
  • 10. What will you offer them?
  • My joy, my example, my time, my happiness, my experience, my love, my patience, my understanding, my being, my ideas, my simplicity, my talents, my respect, my generosity, my peace, my life, my person plus weakness, my justice, my faith.
  • The formation they need for spiritual, moral, and social growth.
  • Where do you want to aim your arrows?
  • At bringing the children closer to God.
  • At helping them to be good Christian.
  • At encouraging their moral, spiritual, and social well-being.
  • At helping them to grow in faith.
  • What do you ask of the Group of Beli?
  • Cooperation, love, devoutness, seriousness, unity, hard word, love, anxiety to serve, forgiveness, openness, be first examples and light, concern for one another, be committed, discipline, honesty, punctuality, perseverance.

Information was also given to the new Beli about the stages, symbols used and the additional stage in the BBN Process by Mme Theresia Taminang. The following proposals were offered to the Beli to share ideas about.

  • Would it be good to design different promises to be made before entering the different stages or should we keep on renewing the one already existing?
  • Would it be good to have different symbols in addition to the general Alense (scalf)? Eg the Alense and a crucifix, a batch, etc.
  • The proposed steps in the pre- Awunka group were;
  • Step one: What can I do?
  • Step two: Would you like to enjoy together?
  • Step three: Is Jesus your friend?
  • Step four: Do you know our world?
  • Step five: Awunka’a

The new Beli confirmed these steps. They also agreed that different symbols could be used at the various stages in addition to the general “Alense” for all with Beli inclusive. They said since the first Basic Promise summarizes the whole Process, it should be maintained and renewed at each stage, but different activities or

  • The Beli group was also accepted to be regarded as the last stage after Ndya (House) stage of the Process.
  • The following points were also raised, but no concrete decisions taken.
  • If a grown-up of about 19 -20 years wishes to join the group, how will his case be treated, or at what level will he/she be placed? He might be taken into the Beli group and let him work with the pre- Awunka’a and progress with them were one of the options. But if an adolescent of 14 – 15 years comes, the solution was not yet clear.
  • It was said the group is opened to children from other denominations provided they will be serious in following the program.
  • Names of symbols in Nkwen language such as Nkoh (small basket used on the farm mostly for puttings seeds to plant), Ating (small calabash used for carrying water) were proposed for the Pre- Awunka’a stage.

Under Organization, the New Beli were assigned to different groups as follows:

  1. Stage i:  Pre-Awunka’a
  2. Classes 6 and 7 Mbelem: Nwufor Geraldine, Emilia, Paulinus
  3. Classes 6 and 7 Futru: Sr Gusti, Paschal, Delphine, Bernadette, Joseph Ngangmi, Postulants.
  4. Classes 6 and 7 Menteh: Pamela, Hilda, Jude, Roland, Marie.

The leader of this stage being Sr. Gusti.

  • Stage ii: Awunka’a – Emmaculate, Rosina, Joseph Nformbong, postulants.
  • Stage iii : Ngwe – Janet, Julius, Linda, Yvonne
  • Stage iv: Nsang – Eularia, Gilbert, Postulants
  • Stage v: Nekong – Theresia, Fr. Mariano, Terrence
  • Stage vi: Ndya – Empty
  • Stage vii: Beli

THE COORDINATION was as follows

  • Rev. Father Mariano – Chaplain
  • Theresia  –  President
  • Sr. Gusti  – Vice President
  • Eularia Ngelah – Secretary
  • Mme Janet Nkwenti  – vice  secretary

After this distribution or assignments, the various Beli then met in their different groups to start planning activities for their groups.

  • Other activities planned in this meeting were;
  • Celebration of the Basic Promise by the Present Awunka’a group shall be on the 27th of Nov. 1999 (Feast of St Joseph Calasanz) this celebration shall also include the graduation of those in the Ngwe stage to the Nsang stage and also the launching of the new Awunka’a group.
  • Formation of the pre-Awunka’a group shall be on the 23rd or 30th of October 1999. They will start with a big game.
  • The Beli shall meet again on Tuesday October 19th to plan for the big game from 4 – 6 pm.
  • The Beli and all the children in the BBN process were then invited to participate in the Parish Pilgrimage organized for the 31st of October.

This meeting ended successfully with a prayer celebration led by Rev. Sr. Gusti which was quite touching. It was a joyful day as one could here the Beli exclaiming.”

Sign: Taminang Theresia Ngeche

Ndi – Nikong Stage

President of the BBN Process

            This is how the Atmosphere was when Father Mariano just arrived Futru Parish. As time went on, the Movement started facing leadership problems due to the fact that there were many groups but Still, the number of committed Beli kept on reducing as many left the Parish for further education and other reasons. This is the reason why in 2004, Rev. Father Mariano Grassa and the Piarist Fathers decided to merge the group with the Parish youth groups, which were under the Catholic Youth Federation of the Arch Diocese. This was done in a leadership Seminar that held from the 10th to 12th of September in the year 2004. In this three-day seminar, Father presented the new plan to all the youth leaders at the time. It should be noted that before this seminar took place, the Youth Apostolate Commission in their meeting of 13th January 2004, when they evaluated the Youth Camp of Dec. 2003, had as a new item on their agenda “Bo-Be-Nka’a Reformation.” After Deliberating on this point, the YAC saw that truly there were problems managing the BBN and also the other Youth groups of the Parish separately. Some of these difficulties were:


  • Lack of Beli or very few Beli. Some had left the parish others not active.
  • No able members to lead among the children themselves. By this time those we used at the Nekong Stage to help the young groups, had all left for the universities and some out of the parish.
  • Poor participation in rallies since as a new movement, they did not really fit in the structure of the Catholic youth federation of the diocese. They also had several of such come together of their own such as the different Nkungse (gatherings) to celebrate end of SPIRITS and STAGES.
  • Difficulties in managing BBN groups and youth groups at the same time. They were many and few leaders.


  • Lack of formation materials in the youth groups.
  • Too many rallies
  • Lack of able leaders.
  • No personal commitments.
  • Poor participation in SCC, work, etc.
  • Lack retreats and recollections as compared to BBN.


  • Larger groups to be formed involving BO-BE-NKA’A and all other youths in the parish.
  • Change of structure or style of formation.
  • Emphasis on Commitment.

Thus, on this, the YAC resolved that new structures to help all the groups be set up. This was to be discussed with the youth chaplain and also by youth leaders during their next formation morning/recreational meeting of 14th February 2004. (formation morning refers to the monthly formation sessions given to the BBN Beli while Recreational meetings were joint meetings of YAC and PYC where they contributed 500frs each then come together for recreation) this was to take place at once for the YAC to pass on this new idea. The team that sat beforehand on 27th January 2004 to plan for this joint meeting was made up of Fr Mariano, Brother Wilfred Djam, Mme Therese. The problem was then exposed to the youth leaders in this meeting briefly, and proper planning was to take place in the youth leadership training of the 10th – 12th September 2004. The following is a summary of the new plan, as was presented by Father Mariano and Brother Djam at this seminar.

  • That the youth ministry in the parish will hence be in two levels; Mass servants and Cadets and the Senior Youths.
  • That the age limit for cadets and mass servants will be Primary 4 to 15 years which will further be divided into Junior and senior ones.
  • That the come together of the cadets and mass servers shall only be for the senior ones.
  • That coordination in this level shall be members of the senior youth groups.
  • That only one group of the senior youths from 15 – 24 years will exist in each mission station.
  • That BBN will change their name to St Michael youth groups as they join the other youths.
  • That entering into these groups is at any time between 15 to 24 years.
  • That new members will make one intensive year in the group before pronouncing the first promise.
  • For those already in the groups they do their promise on the Parish feast day as an official launching of the new plan and a moment of opening wider the doors for new members to join the groups.
  • Mass Servers and cadets above 15 and in the senior youth groups can still continue as mass servers and cadets and can hold post of responsibility there.


  • A year starts in January with the Parish Youth Camp.
  • Formation shall be in three sessions
  • Our parish youths shall participate in three youth rallies: May, August, and one other.


  • See: one to two weeks (code and de-code)

Code:  can be a drawing, picture, sample, visit a place, etc

De-code: asking questions about the code.

  • UNDERSTAND: treat one code in one meeting. 1,2 or 3 weeks
  • JUDGE: Read text and judge- one meeting
  • ACT: one, two or three weeks.
  • CELEBRATE: one weekend.

Theses stages can be developed from one Theme: Eg:

Personal Commitment and Responsibility

SEE: Meet responsible people and share with them. Invite responsible people to talk with in the group. Evaluate each once responsibility in the group.

UNDERSTAND: code and de-code

JUDGE: read a Bible text or other stories and discourse. E.g. Rom12: 1-2, 1 cor 11:21-24, Rom 8:8-10, Mt. 5:13-16,  texts on Commitment

ACT: Plan to do some thing in the line of the formation topic.

CELEBRATION: a weekend of recollection on the theme. A mass.

  • A meeting was then scheduled for all the BBN’s on the next Sunday. The aim being to explain to them that their situation has been critically examined and resolved that they are advised to change their name from BBN to St Michael’s Youth group for this will be for the good of their groups and the other groups.
  • Groups were also asked to send in a list of their active members as soon as possible.
  • Leaders were to meet again on Sat 25th September to come up with the first formation sessions on Personal Commitment and Responsibility. That subsequent topic where; prayer, H I V, Youths and free time, self-employment, career orientation, Eucharist, etc.
  • The Youth Apostolate Commission then made schedules to visit the Mission Stations for sensitization on the new plan as follows:

Futru –    Theresia

Menteh – Willi broad

Mbelem/Mboung – Mr Julius

Nebung/Mbelewa – Kingsly

Manda – Gladys

            Unfortunately, this new arrangement did not see the light of day as father Mariano left Futru soon after. Father Justine tried in vain to get leaders of the different Mission Station Youth groups to draw up formation following the style of the BBN. After struggling for a short time, things did not move well, and this was how the BO-BE-NKA’A PROCESS came to a HALT in Futru Parish.


At the initial stage of his dream, the founder, Father Juan Izuel, gave formation on the meaning of the BO-BE-NkA’A Process to the leaders (Beli) as first thing amongst many other topics such as: who is a Christian, Discipleship/Catechumenate, Leadership in BBN, Conversion, Definition of a Ndi, qualities of a Ndi, etc. On defining the process, he said, as the name implies, a process is a gradual change, undertaking, or development of a project, or a person who grows gradually from stage to stage. EG: Life is a process of growth through stages of development.

  • Early Childhood: 0 – 5 years
  • Childhood: 5 – 10 years
  • Adolescent (Teenager): 12 – 19 years
  • Youth: 19 – 30 years
  • Maturity: 30 – 60 years
  • Senility: 60 ———

Physically we stop growing at the age of 20 but spiritually we never stop growing.

He stated that Education, conversion are all processes so do the BO-BE-NKA’A PROCESS.

Living things follow a process. So too BO-BE-NkA’A is a Process where children from their Adolescence age are guided through different stages until when they are fully matured. The stages in the BBN process are calved out to cater to the needs of children between the ages of 11 to 25 years. These stages are named after some symbols and words derived from the culture of the Nkwen People in Bamenda Cameroon as follows: AWUNKA, NGWE, NSANG, NEKONG, ABI.

Stage 1: AWUNKA (Apprentice, Aspirant, Candidate)

  • Symbols of this stage: the bag or the basket
  • Spirituality: the world of the disciple, the apprentice.
  • Pedagogical way: Five steps: (Self, group, Jesus, life, Bo-Be-Nka’a). Basic review of Christian life
  • Initiation: Initiation Sacraments, Group Life
  • Age: Children; 11 – 16 years
  • Duration: 2 years

Stage 2: NGWE (seed)

  • Symbols: cutlass, hoe and shepherd staff
  • Spirituality: the world of the farmers and shepherds.
  • Pedagogical way: Ten Spirits which follow the fruits of the Holy Spirit.
  • Initiation: Basic promise, Ngwe initiation
  • Age: Adolescent I ; 13 – 18 years
  • Duration: 1- 2 years

Stage 3: NSANG (Arrow)

  • Symbol: bow, arrow and fishing net
  • Spirituality: the world of the hunters and fishermen.
  • Pedagogical way: Ten Spirits which follow the Cadinal virtues and the gifts of the Holy Spirit.
  • Initiation: Basic promise, Nsang initiation
  • Age: Adolescent II; 15 – 20 years
  • Duration: 1- 2 years

Stage 4: NEKONG (Spear)

  • Symbols: spear and shield
  • Spirituality: the world of the warriors and defenders.
  • Pedagogical way: Ten Spirits which follow the Beatitudes.
  • Initiation: Basic promise, Nekong initiation
  • Age: Youth I; 17 – 22 years
  • Duration: 1- 2 years

Stage 5: ABI – compound, House

  • Symbols: house and compound
  • Spirituality: the world of the warriors and defenders.
  • Pedagogical way: Nine Spirits which follow the works of Mercy and introduce to ministries.
  • Initiation: Basic promise, Abi initiation
  • Age: Youth II; 19 – 25 years
  • Duration: 1- 2 years

(insert summary page)



Awunka in Nkwen means  “Candidate,” “Apprentice,” or “Aspirant.” It is the first step of the BO-BE-NkA’A Process through which the candidate or Awunkas are initiated in the BBN spirituality and lifestyle. At this stage, the children prepare themselves to make the Basic Promise and to become full members of the BO-BE-NKA’A (BBN) Process.


At this stage, the ideal candidates are boys and girls between 11 and 13 years old (Primary 6 – 7) though they may be older. They should have received baptism and First Holy Communion. Where there is a custom to receive confirmation during the upper years of primary school, confirmation should also be a pre-requisite for acceptance or at least to be enrolled in the confirmation classes.

Targets of this Stage

  1. To help the child know him/herself, to accept him/herself and to discovered that LIFE is a wonderful adventure in which God invites us to participate actively and personally. (Self)
  2. To discover the value of living in a GROUP and to develop the necessary attitudes of respect, friendship, sharing and listening.
  3. To develop a personal relationship with JESUS the awareness of the gifts we have received from him (the sacraments) and the child’s commitment to participate in the various Christian disciplines and duties: Sunday Mass, daily prayer, frequent confessions, charity and service, etc (DISCIPLESHIP)
  4. To foster attitudes of CHANGE, GROWTH and CONVERSION, as they approach adolescence and various cross roads in their lives.
  5. To prepare them for initiation into the BO-BE-NKA’A Process through the Basic Promise.


  • Basically this stage shall last from 1 – 2 years.
  • It conceits of five steps, each one taking one of the targets as its main goal.
  • Each step shall last from two to four months.
  • The main activities shall be the weekly meeting, Sunday Mass and Big activities to mark the end of each step (excursion, recollection, pilgrimage, etc.

THE WEEKLY MEETING – Regular Agenda about 1hr 20mins.

  1. Welcome, greet, song practice (15 mins)
  2. Roll call and opening prayer (our Father, Hail Mary, Glory be, Awunka’a Prayer, Prayer to St. Joseph Calasanz)
  3. Games (20 mins)
  4. Formation (15 minutes)
  5. Evaluation, planning, correction, announcements, (15 mins)
  6. Final prayer (10 mins)


            In this stage of development, a child learns through activities more than indoctrination. Playing together gives us a chance to see his/her true self and value. Playful activities and games can help us develop moral values, group attitudes: respect, participation, order, obedience, etc.) and personal gifts. The games must be well prepared by the Ndi, well explained and played, and well evaluated. After all the games, the group has to evaluate negative attitudes, problems of behaviors, lesson learned, etc., so that playful periods may be at the service of our education goal and not pure pass-time.

Some formation topics handled at this stage

The following were some of the formation topics treated at this stage.

  1. Who am I
  2. Stages of life: How we grow
  3. Discipleship
  4. Communication
  5. The Sociograms
  6. Commitment
  7. Jesus is my Friend sessions 1 – 13 sessions
  8. Prayer and sacraments in the Calasanzian Pedagogy
BO-BE-NKA’A Memories

(To be continued)

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