The Mɨkum are the people’s representatives and they have specific roles to play in the administration of the people. There exist different kinds of Mɨkums. They are as follows:
1. Mɨkum si (Senior village Notables – King Makers):
Mɨkum si are said to be a people whose predecessors first arrived that part of the village at the time of its foundation. They are therefore considered to be the right persons who can speak the truth about their side of the land and to pronounce a true ritual. As such, they can independently handle land disputes in their areas of control. It is only in extreme cases that the land disputes are referred to a gathering of the other Mɨkum si. They also have the right to handle any dispute that led to inter clan fighting and levy fines to the defaulters. It is also their right to organize the rites that seal off the village from foreign sorcery, butcher important animals like leopards that are slain in the village. Given that the Mɨkum si have hereditary powers, they have the right to name other lesser notables (kum). This is done upon the presentation of valuables such as a goat, salt, palm wine etc.
During public gatherings, the Mɨkum si sit on their hereditary stools, where each is served a calabash of wine and upon their departure from the ceremony, the host hands them a gift to thank them for being part of the ceremony. Mɨkum si are greatly envied in the village for their powers and position.
2. Mɨkum Egɔ. These are the junior notables. They are installed by the Mɨkum si. This is done after presenting valuables such as goat, salt, palm wine etc. The Mɨkum egɔ are some wealthy leader of the people who during migration, arrived the place and met the Mɨkum si already in place. He therefore has to pay for his installation. Generally, the Mɨkum egɔ have some privileges, but which are not up to those of the Mɨkum si. For example; they can handle minor disputes, drink from a personal calabash during village gatherings, and in the absence of the Mɨkum si, the Mɨkum ego are given gifts before their departure from village gatherings. They possess lesser mystical powers compared to the Mɨkum si. They too are auxiliaries to the Fon in the administration of the village. Once the Mɨkum egɔ have been installed in a village, the position becomes hereditary. However, when a young Mɨkum egɔ has to succeed his father, he has to provide a goat to the other Mɨkum in order to be officially welcomed in the cycle of notables of the village.
3. Kum Nga Nep. This is a group of notables that is lower than the Mɨkum si and Mɨkumego. They are recognized as kum only in the side of the village where they reside. They don’t attend meetings with the Fon except on special invitation. The Kum nga nep owns a restricted dancing field (sami). This restriction comes from the fact that a juju with anklets is not supposed to dance there. The wealth to be paid for the acquisition of both the title of Kum nga nep and the sami is paid both to the chief and the Mɨkum si. Generally, the Mɨkum Nga Nep are more of family members in a large family.
4. Kum Wa To’. This is another kind of notables. This is said to be a descendant from the chief’s family sometimes after the founding of the village. The position of Kum Wa To’ is comparable to that of Kum nga nep and in some context to that of kum ego. The kum Wato’ adopts a passive position in his segment of settlement for fear of giving the impression that the royal house is dominating. However, one major advantage that the Kum Wa to’ has is that he has the possibility to become a chief. This is in the case where he moves to a new land settlement with his supporters and succeed to raise a large family and make much wealth. Then he would be made chief of that area, but the chief of his village of origin.
