Atyap subgroups and clans

The subgroups of the Atyap ethnolinguistic group as suggested by Meek (1931:2) include the Katab (Atyap) proper, Morwa (Asholyio), Ataka (Atakad) and Kagoro (Agworok) which he deems may be regarded as a single tribe and each division/unit as a sub-tribe because they speak a common tongue and show cultural trait uniformity.

McKinney (1983:290), thereafter, opined that Kaje (Bajju) should likewise be included with the above, rather than with the Kamantan (Anghan), Jaba (Ham), Ikulu (Bakulu) and Kagoma (Gwong) due to the linguistic and cultural similarities they share with the 'Katab' group, adding that Jaba and Kagoma seem farther away linguistically and culturally to the aforementioned.

[3] According to James (2000), subgroups in the Nerzit (also Nenzit, Netzit) or Kataf (Atyap) group are as follows: [4] However, Akau (2014:xvi) gave the list of the constituent sub-groups of the Atyap group as follows: [5] In terms of spoken language, nevertheless, only seven of the sub-groups given by both James (2000) and Akau (2014) are listed by Ethnologue as speakers of the Tyap language with SIL code: "kcg".

One feature of the Atyap (a subgroup in the larger Atyap/Nenzit also spelled Netzit, Nietzit, Nerzit ethnolinguistic group) is the manner in which responsibilities are shared among its four clans, some of which has sub-clans and sub-responsibilities.

The possession of totems, taboos and emblems which come in form of designs, structures, and animals is another important aspect in the history and tradition of the Atyap people.

Oral tradition has it that the Agbaat consider the Tsang as their ‘friend’ and ‘brother’ and the relationship is also said to have developed when the Atyap people were fleeing from their enemies.

Similarly, when an Agbaat man accidentally kills a crocodile (Tsang), he must hurriedly run to a forest for some special medicine and ritual.

To prepare adherents for initiations, their bodies were smeared with mahogany oil (A̱myia̱ a̱koo) and were forced to take exhaustive exercise before they were ushered into the shrine.

Abwoi was thus, a unifying religious belief among the Atyap that wedded immense powers in a society whose secrets were kept through a web of spies and informants who reports the activities of saboteurs.

To ensure that war secrets did not leak to the opponents, women were made to wear tswa a̱ywan (woven raffia ropes) for 6 months in a year.

At the end of the period, it was marked by Song-A̱yet (or Swong A̱yet) also known as the Ayet festival, celebrated in April, when women were free to wear fashionable dresses.

Women also wore the Gyep a̠ywan (written "oyam" by Tremearne (1914) and Meek (July 1928), a lumber ornament which they considered phallic in origin, and Wilson-Haffenden (1929:173-173) reported that it was often smeared with red oil and was said to have previously consisted of the stalk only and considers it a sign of "fertility" or a "good luck" charm)[6] for the Song-A̱yet ceremony.

By the late 18th century, a pair of short knickers called Dinari, made of cloth, became part of the men's attire.

Their bodies were painted with white chalk (A̱bwan) and red ochre (tswuo) For the Aku clan, oral tradition has it that their emblem or totem is the ‘Male’ shea Tree (locally called Na̱nsham).

When rainfall was too high resulting in floods and the destruction of houses and crops, the same officers of the clan were called up to perform rites related to controlling rain.

Henceforth, tradition also has it that the A̱shokwa clan began to regard the Tatong as a ‘relative’, and if they found its dead body anywhere they would bury it and give it all the respect it deserves, holding a funeral for it as they do for their elderly persons.

Oral tradition further confirmed that, should an A̱shokwa man kill a Tatong accidentally, rain would fall, even in the middle of the dry season.

When the Agbaat finally caught the Ashokwa, they discovered that they speak the same (Tyap) language and share the same belief and thus accepted them as their brothers.