NJIAKUNDOHUN

Njiakundohun (late 18th century-?1860s) was the leader of the first band of invading Mende warriors who moved westwards across Sierra Leone in the mid-19th century. A great warrior and a formidable orator, he and another leader built the town of Senehun on the upper Bumpe River after many wanderings.

Two or three generations before the British established formal rule over the hinterland of Sierra Leone, clans of warriors originating somewhere in the region of Gorama Mende, in the north of present-day Kenema district, migrated westwards in two waves of invaders. They were in ethnic terms a pure branch of the Mende, but due to other cultural influences they spoke the Mende language with a slight variation. Their point of departure is believed to be the town of Kaweya, now derelict, in Gorama Mende.

The areas invaded by these warriors were inhabited by a group of people called the Banta, about whom there are many legendary stories. They have been identified as a “small group of Temne, cut off from the main Temne population during the tribal wars of the 19th century and now fused with Sherbro.” Fyfe states that when a Fula, the Fula Mansa, became ruler of Yoni Temne, some Temne, afraid of being sold as slaves, fled and settled near the Jong River in the south, and became known as Mabanta Temne. 

Temne traditions from Yoni hold that the Banta were a Tenne group who moved south and conquered the area between the Jong River and the sea, creating a state centered on Gbangbatok, which included Yoni. The date is uncertain but must have been much earlier than the 19th century. What is not in dispute is their Temne connection, since Banta is an isolated dialect of the Temne language.

According to tradition, the Banta were possessed of a powerful fetish and were river worshipers. It is also said that they were mysteriously transformed into elephants instead of dying when they grew old. When death was approaching, the dying Banta searched for an old deserted farmhouse containing four mortars, one pestle, and two winnowers. 

He put his hands and feet into the mortars, fixed the winnowers to his ears, and the pestle to the front of his head. He then prayed to his gods and was transformed into an elephant —the mortars forming his limbs, the winnowers his ears, and the pestle his trunk. Thus every elephant that was shot spoke a Banta word before dying.

The new Mende immigrants apparently met with opposition from the Banta resulting in a few bloody battles. But, unable to repel the invaders, the Banta took refuge in the south. The older ones were transformed into elephants, and others prayed to their river gods who opened up the rivers to them, so that they disappeared from the world.

Among the first horde of Mende warriors were many famous names-Kaoleh, Tongovila, Momoh Gete, Vanja Lekpeh, Kambayenge, Vonjo, Gbo, Kamagai, Kowa, Nyawa, Sei, and Nijiakundohun, their leader. The company marched on to the town of Gbondou (perhaps located north of present-day Bo district), situated on a crystal river in which were found some powerful magical gems called “wali,’ in Mende. These became objects of worship. After some time spent at Gbondo, they went on to Walihun, in present-day Nyawa-Lenge chiefdom, where they left Nyawa to establish his own settlement. 

Sei branched off a little further than Nyawa and established Seilenga. Tongovila and Momoh Gete, assisted by Vonjo, one of the hardiest warriors, established Monghere (Lunya), while between Seilenga and Mong-here, Vanja Lekepeh and Kambayenge established Mandu (Vanjelu). The main contingent moved to Kpa, then to Liange, now Fulawahun, in Kakua chiefdom, in present-day Bo district. It was from this center that the main party dispersed and founded the various sections of lower Kpaa-Mende, the name which the newcomers had already acquired.

The origins of the name Kpaa-Mende have been variously attributed. It may have been derived from the little town Kpa, through which the party had passed. Migeod maintains that ‘Kpa’ signifies different’ – thus, ‘different Mende.’ This interpretation has no support among the Mende.

It rests on a phonetic misunderstanding between ‘Gba,’ which does indeed mean different, and ‘Kpa.’ The generally accepted explanation is that the invaders had a discipline so strict and displayed such heroic bravery, that the country where they lived came to be called ‘Kpai Loh,’ conveying the idea of a country inhabited by a hard-hearted people, almost totally lacking in sympathy. From this is derived ‘Kpaaloh,’ i.e. Kpaa country, and ultimately Kpaa-Mende. The Wunde society (a secret society peculiar to the Kpaa-Mende, and higher than the Poro society) embodies these stern characteristics. 

Of the party that moved from the nuclear area at Liange, Njiakundohun was not only the leader, but also the most renowned. As a warrior and orator he was supreme, and he is also described as a ‘native lawyer.’ He married the daughter of the chief of Kaweya, Maboi Manga, and they stayed some time at Gbograma, in present-day Bo district, where they had four children-Soma, Ali Kongo, Goba and Lamboi.

Soma was later known as Madam Yoko. Eventually the family moved on in company with the remainder of the warrior band. Njiakundohun and Kamagai built Senehun (in the upper Kamagai chiefdom), and Vonjo established Gondama (in the Majei chiefdom).

When Soma reached puberty, she was initiated into the Bondo (or Sande) women’s society at Senehun, and graduated with the society name of Yoko. Shortly after this she was engaged to Gongoima, a great warrior who lived at Senehun Ngieya, in Kamagai chiefdom, and subsequently married him. It is recalled that he wore a belt of large pealing bells round his waist in order to frighten his enemies in war. 

Gongoima loved Yoko so deeply that he wanted her company wherever he went, and took the unprecedented step of having her initiated into the Poro, the men’s secret society. After a short spell of happy marriage, Yoko’s love for Gongoima began to fade because of his extreme jealousy. The marriage failed, and eventually Yoko filed a successful divorce suit in accordance with native law and custom. She then married the son of Kaoleh of Taiama, Gbenjei.

Njiakundohun died not long after his daughter’s second marriage, followed shortly by his wife. So ended the life of the leader who had led the Kpaa-Mende in their greatest period of expansion.

ARTHUR ABRAHAM