ekottomagazine
TABLE OF CONTENTS
Mastho Ribocho
Ë KOTTÒ, is a magazine of the cultural field in all its disciplines.
We are committed to bringing culture closer to our readers. Our goal is to give visibility to sectors that lack this opportunity of presence in large media platforms.
Our publications will be monthly and we will focus on four basic sections and four complementary ones.
INFORMATION, INTERVIEWS, ACTIVITY AND PROMOTION, and SOKKÒ, ËTYÖ LAÖTYA, OPINION y EDITORIAL
INFORMATION: Its content will be based on knowing the path of our guests. That is, what you could call their biography.
2. INTERVIEW. Focused on the professional field.
3. ACTIVITY: Focused on our guest's current affairs.
4. PROMOTION: Publicize everything related to the works of our guest or in its case what it believes necessary to promote related to his or her professional work.
SOKKÒ
It is a section with a variety of socio-cultural news.
ËTYÖ LAÖTYA
It is a section of learning and knowledge about the Bóbë-Bubi identity in its different manifestations.
OPINION
It is a section for sociocultural opinion articles.
EDITORIAL
A general story on a specific theme of each edition.
With the magazine Ë KOTTÓ, we will bring culture a little closer to our homes.
Editorial
Cultural activism has been installed in Bubi society.
The situation affecting the Bubi language, which may perish in the not too distant future, has opened windows, doors and turned on all possible lights to protect this cultural legacy.
CULTURAL ACTIVISM
For this reason, and in any part of the world, the Bubi society activates possible alternatives, even if they are small, by creating learning spaces in defense of the existence of the Ëtyö-bubi language, a heritage of humanity. The figure of cultural activism, sometimes minimized in our societies, it is important to promote its activity,
as it can greatly help to raise awareness and encourage habits of formation and recovery of cultural identities on the verge of extinction. Likewise, to mobilize sectors of the cultural world to create spaces of interculturality that favor and strengthen a better world.
Story
BÖSUBÓBBÈ MAY MATA
I am Bösubóbbè, born in Alicante, Spain, in the year 1979. My maternal roots can be found in the villages of Baloeri, Basupu and Batoikopo (north of Bioko Island) while my paternal roots are from Batete and Riuche (south of Bioko Island). Despite this rich mixture, the language that resonated in our family gatherings and celebrations was Pidgin, not the ancestral Bubi that I longed to embrace.
From a young age, a curiosity about my origins and culture lingered within me. As adolescence approached, this curiosity
intensified, prompting me to dig deeper into the roots of my identity. The early 1990s proved to be a turning point when, during a visit to a cousin's house, I stumbled upon a magazine called 'Mundo Negro', dedicated to African cultures. In its pages, an advertisement for Justo Bolekia's 'Bubi Language Course' caught my attention.
In March 1995, luck smiled on me when I received a package containing the book I had been longing for. Justo Bolekia sent me a copy of his book along with a booklet entitled 'Antroponymia Bubi', a complete guide to Bubi names and their origins. The enclosed letter expressed amazement at the fervor of a young soul eager to learn the Bubi language.
The 'Bubi Language Course' became my constant companion, a source of knowledge that I devoured even during school hours. To my mother's concern, I redirected my study time towards exploring my Bubi roots. Surprisingly, this unconventional approach proved successful, as I excelled in my studies.
By 1999, I achieved my initial goal: proficiency in identifying Bubi nouns, conjugating verbs, forming sentences, and participating in conversations. Family gatherings became platforms to showcase my new language skills, leaving relatives in awe of the depth of my connection to a heritage I had never physically visited.
In the early 2000s, my journey led me to the United Kingdom, where I faced the challenge of mastering English. Balancing this linguistic pursuit with continued exploration of my Bubi culture, I enrolled in university, eventually graduating with a First Class degree in Education. This academic success paved the way for a fulfilling career as a secondary school teacher.
As my professional life blossomed, my passion for Bubi culture persisted on social media platforms. In 2021, inspired by a vision, I thought of creating a group called 'Ëtyö', a global community where Bubi people converse exclusively in their native language, fostering a vibrant environment for learning and cultural exchange. The group was finally created in September 2022. As of today, Ëtyö has over 180 members and there are plans to expand by 2024.
The success of Ëtyö propelled me to further promote Bubi language through my involvement in 'Ölöita Lué ësesembe,' (2023) an organization dedicated to preserving Bubi culture among the youth. In the same year, I embarked on a collaborative venture with ËtyöTV by hosting the first-ever question game in the Bubi language, 'Tapána Hméra.' This collaboration not only added a dynamic dimension to my cultural advocacy but also elevated my profile within the Bubi community.
Currently, my journey involves continuous learning under the guidance of my esteemed teacher, 'Liki Loribo.' My aspiration is to become an expert in the Bubi language, equipped to teach and train the future educators of Ëtyö. As I look back on my life's trajectory, I find fulfilment in the preservation and promotion of the rich cultural tapestry that defines the Bubi people.
Interview
Bösubóbbè, ko bóyálo.
Kawele?
Thank you for accepting the invitation of Ë Kottò magazine.
1. What do you think we should do to promote the use of our language?
Currently, we are doing more than enough. I believe that in the last three years or so, we have witnessed an increase in material promoting our language. What we should do now is ensure that this growth is constant. We have EtyoTV, the Ëtyö group and its subsidiary groups, Ölöita language workshops, Ë Kottò magazine, Eria TV, Liki Loribo teaching and producing new material, numerous books by Justo Bolekia, and many brothers and sisters uploading material on social media platforms like Facebook, Instagram, or TikTok. Last week, in the Ëtyö group, a brother from Rebola was uploading lessons, not just words, but lessons from a collaborative effort between him and other brothers. The ships of the language and Bubi culture are ready to set sail; now we need the passengers.
2. Why do you think people don't use our language as much as they should?
Lack of awareness and ignorance are the main barriers. Please be careful with the word 'ignorance' because, for me, one can have a master's degree and still be ignorant. We have Bubi people in the diaspora with all these wonderful titles and studies, but they are unable to grasp the importance of cultural preservation. Then we have some of our own people in Bioko who cannot speak Bubi, do not know how to speak it, and do not see the reason to because they haven't learned the importance of owning a language. Unfortunately, in our Bubi society, a birthday, a Real Madrid vs. Barça match, a wedding, or a communion is more important than a Bubi language course. People constantly make excuses or justify their lack of knowledge. That's why I believe we must continue raising awareness. It's not an easy task, but we must do it.
3. The Ëtyö group is a global community. Please tell us where its members come from.
Ëtyö, ëtyö, ëtyö. I really love my Ëtyö group. I love it because it's about us, our language, and our culture. We are all equal there; we are one there. Although I have it well monitored and see and hear what I want to see and hear (laughs). We have people from Rebola, Isakato, Ireso, Ineba, Moka, Ilacha, Riuche, Motete, Itoipokko, Malabo, and beyond, Bubi living in Spain, the UK, the Netherlands, and, of course, our new family from the U.S., 'the Bubicans.' It's a great mix; you can see different experiences and mentalities, as well as approaches to learning our language.
4. How do you think your passion for your Bubi heritage has influenced the Bubi community?
I think some people have realized that there is a person who, despite being born in Europe and never having travelled to Bioko, loves their heritage, and I think it's an awakening. Some people have told me they don't believe I've never been there. One person told me I sounded too sure, and my general knowledge related to our culture was the knowledge of someone raised in Basakato. They don't realize I'm a normal person trying to learn something new every day. I'm sure more people will follow suit, I really hope so.
Interview
5. Reading a bit about your background and concerns, from Ë Kottò magazine, we perceive in you a figure very much in vogue today, which is activism. What could you tell Ë Kottò readers about your cultural activism?
My cultural activism is very passionate. I don't sugarcoat things; I like to speak things as they are. I don't change, adapt, or modify my values or beliefs to please anyone. If they don't like it, please, 'ha tyi bolla,' I stay the same. This is the activism I love. I am 100% for the Bubi language and culture, and I hope people around me are also 100% for the language and culture. If they're not, my support for them will be minimal. I really don't like this fake cultural activism that promotes 10% Bubi culture and 90% unrelated nonsense. I can't take any of these "cultural activists" seriously if they don't live up to what they say. If you say you're involved in Bubi culture, I expect you to at least speak/learn the language; that's the minimum we should expect. I really don't like it when people in our community use our platforms to promote their cultural alienation. No, we're not here to talk about the latest trendy cause or to adapt our culture to their imported beliefs; we just want Bubi culture. If they can't understand that, they should reflect and let people who take our culture seriously do the work.
6. Do you think WhatsApp groups are important, not only for personal and family relationships but also as learning spaces?
They are important if they have a purpose, structure, and promotion. If you create a group and call it 'Bubi Dance' (for example), I'll expect to see a group that explains and shows the different types of dance. If the group is called 'Bubi Food,' I'll expect to see many Bubi gastronomy recipes. However, this is not the case, and often there is a lot of unrelated content in groups aimed at our community. Once we have strict but fair rules, learning will flourish in those groups. In Ëtyö, for example, we interview people who want to join the group. Sister Lobery, who also manages it, asks them basic questions to find out if they are people who really want to learn or just want to be there. So, in the group, people listen to audios, songs, comment in Bubi. They ask about the meaning of this or that word. I'm really proud of how the group operates.
7. Can someone teach Ëtyö without having studied linguistics?
Yes, if the person knows Ëtyö well, most of the job is done. Once we have a good number of students and teachers, we as the Bubi people need to create our own Ëtyö language qualification. A three or four-year qualification taken by people who already speak the language. They would focus on learning the history, culture, different variants, etc. So, in 2045, you meet a person who graduated in Ëtyö language studies. This person would be able to understand and speak most variants, would have a deep knowledge of the culture, etc. It would be hard work, but we have intellectuals from all parts of the island who would lend a hand.
8. The lack of knowledge of the Ëtyö language. Do you think the Ëtyö-Bubi language should be studied in Bioko's schools to facilitate its survival, as it may disappear in the not too distant future?
Yes, it should be studied in schools; it would save the language, increase awareness in our community, and be extremely positive for us, the Bubi. However, until that magical moment arrives, we must continue working.
Interview
9. As a teacher, could you have a strategy within your knowledge that could be useful for teaching the ëtyö-bubi language?
A lot of modeling. If I am teaching you to have a conversation about the activities you do, I am going to give you a set of sentences you can use and adapt. 'I eat at home,' 'I drink water in the street,' 'I read a book in the park.' With these sentences, you are going to create your own 'I drink water at home,' 'I read a book in the street,' 'I eat in the park.' I will definitely want to hear you pronouncing the sentences after I have taught you how to do it. Reviewing: even if you now know the different activities, there is always room and time to go back to these to ensure you have not forgotten. Simplify your teaching: If you are teaching activities you do, don't try to teach activities you did and activities you are going to do. Stick to something your student can learn on that day, ensure you, as a teacher, interact with the student. Provide achievable tasks to build confidence. Be positive with the students, praise what they learn, help them to improve. Don't expect your students to speak like someone who was born speaking Bubi. If you spend 25 minutes of a lesson repeating the word " bökobè " to a teenager until he pronounces it like someone from Rebola, I can assure you that the teenager will stop coming to your lesson in two weeks. Of course, there are some words that can have several meanings depending on the pronunciation, but we need to open our minds and ensure people learn first what they can achieve.
10. The Bubi language is one language, but with different accents and varieties of expression. What would be the best steps to take to achieve a standard Bubi language for everyone who would like to learn it?
In my opinion, the different accents and varieties are what make our language rich. I think people are scared when they see we have different varieties, accents, etc., but there is nothing to be afraid of. I believe that we all already have our standard Bubi language. I mean, if you are from the south, the 'm', 'v', and 'ny' sounds will be the standard Bubi for you. Anyone who wants to learn Bubi just needs to choose the variety that suits him/her due to personal reasons and learn it properly. Once you learn it properly, you start learning the Bubi language. If you speak English correctly, you will know that "elevator" is also called "lift," and "cell phone" is also called "mobile phone." What I am trying to say is that learning our language should involve learning that rich diversity. Therefore, if you have been taught Bubi properly, you should know what a person from Batete, Basakato, and Moka is saying or writing.
11. For the people in the group who did not speak Ëtyö when they joined, do you see them advancing? Are they learning and speaking Ëtyö?
Yes, they really are. I have spoken to some of them, and they say they listen to the audios and read messages too. This is very revealing because we tend to assume that the only ones learning are the ones sending audios, but there are plenty of people listening and taking note without saying anything. I would call them silent learners.
12. Please make a statement in Ëtyö that you would like to share with our readers.
O pa'o hello bösuállo na ó la na'a. You can go (forward - advance) if you want.
Is there anything else you would like to say to the readers of the magazine Ë Kottò?
Yes, I hope they have taken into account what I have said. To rescue our language and culture, we all need to be more proactive.
Activity
At the education conferences, I had the opportunity to meet people of the caliber of educator Rose Mary Campbell-Stephens (MBE). Rose Mary is part of a project dedicated to increasing the number of black leaders in UK schools.
SOKKÒ
TIMELY NEWS
BASAKATO IN CELEBRATION
Images and videos, source: Social media
OPINIÓN
Wilaheló Mulé Ribala Muavötòan (Kúmbá ´a kúmba)
AN APPROACH TO THE MEANING OF LIFE IN THE VÖÓVE WORLDVIEW.
In this article, we come to continue making approaches to the meaning of life of living beings in the vöóve cosmovision. Last day we were doing it with the human being. Today we are going to do it with plants. A little later we will do it with animals and inert beings, especially with the water of rivers, lakes and seas.
Well, just as we said about human beings, plants in the vöóve worldview have two components: a spiritual component, in the world beyond, and a material component, in the world hereafter or in this world.
Just like human beings, plants also have a meaning in this world. They come to fulfill a function or utility in an exclusive way. The guarantor, protector, defender and guide of this function or utility is the spiritual component. In general, the whole of this function or utility of both plants and animals is called kake. And the specific utility of plants is called "ëkaké dá maté".
On the other hand, and as we will see later, both plants and animals are interdependent, as we had said with respect to the people who made up the families and societies in the material world. The most important functions that plants carry out in human beings are food, natural medicine, the construction of houses, bridges in rivers, etcetera. As you may also know, in the vöóve worldview, the indiscriminate felling of trees is forbidden. And especially the cutting of fruit trees, whether in the rainy or dry season, which is to say that the indiscriminate felling of trees is prohibited at any time of the year. Therefore, cutting down a fruit tree on Bioko to harvest its fruits as is done in other cultures on the African continent is an attack on our values or a breach of the rules of coexistence of the vöóve with plants and animals.
It could not be more absurd to cut down a fruit tree that can live more than 100 years (and therefore at least a hundred harvests) in order to collect the fruits of at most one harvest. This is the case of the time of "sad memory" when thousands of palm trees were cut down in Bioko to extract from their trunks the drink called töpe, whose consumption was forbidden in the vöóve culture; at least in ancient times.
I don't know if you know that in Ëria á Bòlá (Rebola) the greatest tragedy ever remembered in the past occurred. A mother died after giving birth. One of her relatives found the mother's corpse with the baby clutched to her chest. From this moment on, for the vöóve, to knock down a palm tree and extract from its trunk the mentioned type of drink comes to our minds the vivid image of this tragic event. And that makes us not even smell the drink extracted from the felled trunks of the palm tree. And, just in case it should be said, only the drink extracted from the erect trunk of the palm tree was drunk, punishing those people who, emulating the behavior of other peoples from the African continent, dared to drink this type of beverage.
Before continuing, one important thing I want to share with my listeners (now readers) is the following. When we attack nature in this way, or transgress in this way the norms of the environment, the spirits that protect them react by imposing sanctions (I mean, the spirits by nature for the effects in modernity). These sanctions are of two types: individual, those that nature imposed on those who climbed the palm trees (called vaema) such as falling into the void, insect bites, poisonous snake bites, etc.; and collective such as torrential rains, floods and overflowing rivers, floods (whether of houses, flooding of fields), hurricane winds, lightning strikes, fires, droughts, famine, etc.. If we look at it, the vöóve culture is very advanced because we have a deep-rooted awareness of the protection of the environment. This awareness has given rise to a series of rules of behavior and mandatory standards that have been handed down to us by tradition for thousands of years, compared to the modern culture of environmental protection, which does not seem to allow us to speak of sufficiently deep-rooted standards of environmental protection before the 1970s, with the holding of the Stockholm Conference in 1972. In the same way, in order to avoid sanctions, our culture foresees ceremonies of a collective nature to ask for forgiveness or repentance for the excesses that human beings could commit against nature in general; these ceremonies are basically two: ëkósi-kósi and vönoá or bötoi.
And to conclude..., if the life of a tree like the palm tree (the only tree that in the vöóve cosmovision has the consideration of a human being), which can live more than 100 years, can be ended by the harvesting of one year's crop, this is equivalent to saying that we prefer to frustrate 99 harvests for the harvesting of one... That is not equivalent to killing the goose that lays the golden eggs? Judge for yourselves.
Source: Author.
Wilaheló Mulé Ribala Muavötòan (Kúmbá 'a kúmba)
ËTYÖ LAÖTYA
Ë KOTTÒ
Publisher
Diversity Ëtyö Project
Magazine Director
Barbara May
Editor in Chief
Tomás May Pelico
Designer
Böhulá
ISSN 2833-4124
© 2024
All rights reserved.
May not be reproduced without the written permission of Ë KOTTÒ.
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