The culture of M’muock has evolved with time especially with the coming of the whites as well as their migration in search of fertile land during which they encountered new neighbours.  Ancestral worship was deep rooted in the M’muock culture. Reminiscent of the Bamilekes, the M’muock people believed that the dead were not dead as such. They passed onto a different world from where they exerted a lot of influence on the lives of the living. Because of this, everyone was cautious in the way he/she treated his parents and elders, lest they curse you before “leaving”and continue even in the next world to cause you to have difficulties in life. Because of this, sometimes after burial, depending on the need and circumstances, the skull of the dead (especially of the parent or grandparent) was exhumed and preserved in a special enclosure in the house for regular worship and sacrifices.
Sacrifices to ancestors involved pouring palm oil, salt, palm wine, chopped and roasted meat (especially goat), ground egusi or groundnut, on the skulls alongside incantations such as pleas for assistance, intervention, etc. for cases of ill health and misfortunes. These skulls are also used for swearing or oath taking when someone is suspected of malpractices like witchcraft or killing. It was common to find skulls lined up in order of age and death, specially protected and covered so that rain or sun should not touch them. They were and still are supposed to intercede for and protect the living. These are the reasons why family members constantly rushed there to seek for comfort and relief. The care taker of the skull(s) was most often the successor in the family as far as each of the skulls was concerned. Such people jealously keep the skulls because anyone going there doesn’t go there empty handed. He or she goes with palm wine, fowls, goats, and wine (even beer), at the end of which the caretaker owns whatever is left behind. As a result, care takers regularly expect and pray for more visitors. This is one of the reasons for the struggle to succeed or inherit.

The coming of Western culture especially Christianity has greatly influenced this practice to the extent that many people are becoming lukewarm about it. Every family and quarter had its god such as fomenyange of Awut, Nemvehnkhang of Mveh, kemkem of Ntsang, molah of Meih, atiopoh of Puh, ndemnkiet of Ndzemetut etc. On the whole, there was an overall god of the village called folepai. Each quarter visited the shrine of its god from time to time to clean the surroundings, repair the temple (ndieh ndem) or build new ones in addition to offering sacrifices and prayers for one reason or the other. These gods were considered so sacred that anyone passing there had to drop an item of sacrifice (kola nut, groundnut, etc). If you got tired and left your luggage in or around any of the temples, you came back even a week after and met it unhampered with.

Every year, the village went to folepai to worship the main god. This involved dancing, singing, benediction and many others. This was led by the chief priest (Tatazeh) who even prepared a special herb (ndot) with water and sprinkled on everyone present, as a sign of blessing while others took drops of it in their curbed palms and drank. Barren women were also blessed and nursing mothers squeezed out breast milk onto their heads as they went on their knees. At the end of the year, some of these women conceived and gave birth. Again, the coming of Christianity has dampened the worship of the gods of M’muock. Some of these practices have undergone a lot of modification.