Cameroonian Health Educator's View on Medical Doctors & Traditionla Healers

Collaboration between Medical practitioners and Traditional healers: Views of a Cameroonian Health Educator.

Before the beginning of the 19th century, medicine consisted of exclusively of what is considered today as traditional medicine. Traditional medicine is generally the old healthcare practices linked to a culture. It had been practised in different forms by all cultures and so we can talk of African medicine, Asian or Chinese medicine. Traditional healers consider health as the intimate association of the physical, mental, social, moral and spiritual wellbeing. In traditional medicine, emphasis is on the moral and spiritual aspect of existence and this gives a new dimension to healthcare and permits man to maintain good health.

When the Whiteman introduced western medical science, the tendency was to condemn all native beliefs and practices as backward and unacceptable. In so doing, traditional practices were largely driven underground and a valuable opportunity to learn their good points – such as community approaches to handle diseases and the role of the family in the care of the individual- were all lost. However, some gains were made since practices such as cannibalism and human sacrifice to appease gods were eradicated.

Western science brought with it the concept of strictly organic or materialistic causation of disease, i.e. the germ theory, deficiency disease and diseases of excess. This, however, cannot explain to Africans and Cameroonians alike issues of health and diseases that they are confronted with daily. The whole area of mental health and illnesses cannot be explained away; nor is it possible to explain why two people faced with the same organic disease react differently. Why should lightning strike one of two people walking in the rain?

The theme of the 4th Edition of the African Traditional Medicine Day which was: “Reinforce collaboration between modern medicine practitioners and traditional healers”, demanded that to resolve some of this rationally, health policy makers need to research more intensely the issues raised by the intersection of western science and traditional beliefs and practices.

In practice there is hardly any question of real collaboration and exchange between modern and traditional medicine in the framework of Primary Health Care.

As far as Cameroon is concerned, traditional healers and traditional medicine are facing the problems of illegality, charlatanism and the non-ratification of the law on traditional medicine in parliament.

Critical observers have shown division of opinion on the plea for reassessment of traditional healers and traditional medicine. Some have criticized their practice as being romantic and unscientific and a questionable way of economizing. Again, others are of the opinion that the WHO’s guidelines are only a beginning and are still characterized by ethnocentrism and scientism. They take the view that policy-makers still make too extensive use of the biomedical yardstick when evaluating traditional medicine.

All said and done, is there any great need for medical practitioners and traditional healers to collaborate?

One time WHO Director General, Dr. Halfdan Mahler, had this to say concerning “The Health for all by the Year 2000” slogan. “WHO member states are actually defining and applying strategies so that all their inhabitants attain a level of health permitting them to live a socially and economically productive life…

To realize this, it will be necessary to make use of all the useful means and mobilize all the possible resources. Amongst these means and resources are diverse types of indigenous practices and practitioners and traditional birth attendants”.

This concept was approved by the International Conference on Primary Health Care that took place in 1978 in Alma Ata. In that document [5, p33], collaboration with traditional healers is recommended in the following terms:” Traditional medical practitioners and birth attendants are found in most societies. They are often part of the local community, culture and traditions and continue to have high social standing in many places, exerting considerable influence on local health practices. With the support of the formal health system, these indigenous practitioners can become important allies in organizing efforts to improve the health of the community. It is worthwhile exploring the possibilities of engaging them in primary health care and training programmes accordingly”.

In addition, WHO has devoted a report to the integration of western and traditional medicine. Although some skepticism still exists, the idea seems to prevail internationally that additional training and involvement of traditional practitioners can make up the great shortage of personnel in the health system or ease it.

Another advantage is that they will be less inclined to leave the community than specially trained modern health workers who will want to seek for further career opportunities elsewhere after training. Their close relationship with their fellow villagers is yet another advantage.

The Alma Ata Declaration in its description of PHC, stressed on the need of bringing together all those involved in health care, if need be, traditional healers, prepare them technically and socially to work as a team and to respond to the health needs of their locality.

In certain developing countries some health administrators have recommended the association to PHC of traditional healers who understand the socio- cultural context of the local population, who are well respected and who must have acquired a considerable experience. Economic consideration, the distances to be covered in certain countries, including Cameroon, to get to a health facility, the influence of traditional beliefs, the lack of health professionals particularly in rural areas are some of the factors that contributed to this recommendation.

Traditional healers have long played an important role in Cameroon and Africa in general as far as health care is concerned. They have long term bonds of trust with their communities. They serve at least some of the health and education needs of 80-85% of the population of sub-Saharan Africa giving them wider influence and reach than modern health practitioners with more training. It is clear that traditional healers like religious leaders should be involved in African strategies for the prevention and treatment of HIV/AIDS. Anti retroviral treatment alone will not be able to prevent or solve the multiple aspects of this disease.

The donor community has recently become keen to harness the positive influences of religion and tradition for, particularly in the delivery of health messages. As far as traditional networks are concerned, traditional healers will have to be at the forefront as links in the communities.

When looking at how services can be delivered through these networks, it will be important to see them as complements to and partners with rather than substitutes for state systems of delivery.

Traditional healers are part and parcel of our cultural heritage.

The inattention to culture in health policy making by planners, decision makers and many donors goes some way to explain the failure of so many health and development initiatives. Culture is about relationships between ideas and perspectives, about self respect and a sense of security, about how individuals socialize and values are formed and transmitted. Culture is about shared patterns of identity, symbolic meaning, aspiration and about the relationship between individuals and groups within a society. Culture is both dynamic and reactive. A people’s attitudes and the choices they make. Culture is how the past interacts with the future. As Stephen Ellis and Gerrie ter Haar have put it, “No more than anyone else do Africa and Africans have an authentic, unchanging culture that is transmitted from one generation to another, or ought to be.” What is at issue in contemporary Africa therefore is not a clash between “tradition and modernity” but between different paths and different conception of modernity. This also applies to the relationship between medical practitioners and traditional healers. It is not convincing to try to make a stark distinction between tradition and modernity.

Furthermore, history shows tremendous interactive and evolving nature of African cultures. They have been able to absorb a wide range of outside influences and impositions and have found ways to survive often difficult natural, environmental, and social conditions including conflict and disease. Traditional healers form an integral part of these cultures and medical practitioners cannot successfully work with the local population on health issues without using them as a bridge to attain their goal.

It is well known that the scourge of AIDS will not be combated in Cameroon and Africa by the use of modern medicine alone. Modern medicine prescribed by medical practitioners is essential, but will not be sufficient. What is necessary is the outstanding view that, alongside medical or biological explanations of a disease, many Cameroonians and Africans will also look for an explanation that is spiritually or culturally related. The traditional healers are often consulted for an answer. Much in reducing the transmission of HIV/AIDS turns on cultural attitudes. Learning this will be a two way process as was exemplified by a workshop run by UNESCO in Angola with youths from a variety of ethnic backgrounds.

The purpose was to discuss traditional norms regarding sexuality, social reactions to people living with HIV and AIDS, existing knowledge about transmission and prevention and cultural practices that might contribute to the spread of HIV. But in the process, those running the workshop obtained new understandings of cultural practices, such as initiation rights, scar-tattooing, blood brother practices, circumcision, means of breaking the umbilical cord, polygamy and traditional marriage and healing practices. HIV/AIDS has a narrow link with most of the issues mentioned above. Participants spent time discussing cultural values and practices associated around virginity, condom use, monogamy and the like. Discussions like this help to explain to outsiders amongst whom are medical practitioners, who had designed the education and awareness programmes why these had not resulted in lowered prevalence rates or higher use of condoms. It became clear that the education methods had been distorted by local cultural norms and values regarding sexuality that had previously been overlooked and underestimated by health strategies.

The overall lesson is that outside prescriptions succeed only where they work with the grain of local views. They fail where they ignore or do not understand the cultural supposition of the people they seek to address. Policy- makers and modern health practitioners should recognize the need for greater efforts to understand the values, norms, and allegiance of the cultures of Cameroon and in their health policy making display a greater flexibility, open-mind willingness to learn and humility. Such an approach will pay respect to traditional healers and pave the way for full collaboration between medical practitioners and traditional healers who must be partners in health care. It will also be more likely to produce the results that policy makers want to see in the fight against HIV/AIDS in particular and the burden of disease in Cameroon in general.


NB:The above paper was presented by Mofor Samuel,a health Education Specialist,at a Buea-Cameroon workshop on: Indigenous Knowledge and HIV/AIDS Management: the case of Traditional Medicine ,which held from 23rd-24th Oct, 2009 orgainiseed by AFRICAphonie

Collaboration between Traditional Healers and Medical Practitioners: Strengths, Weaknesses, Opportunities and Threats.

Being a paper presented by Prof G.L Monekosso at worksohop on Indigenous Knowledge and HIV/AIDS Management; the case of Traditional Medicine from 23rd-24th Oct, 2009 in Buea-Cameroon, by AFRICAphonie


A traditional healer is one who uses natural materials and traditional knowledge transmitted to him by his forefathers to relieve pain and treat the sick in his community. He lives and practises within that village or community and this is where he gets his legitimacy.

A medical practitioner is that individual who has undergone training in the school of medicine and is qualified to practise medicine everywhere in the country. The same applies for nurses and midwives all over the national territory.


Strengths

Coverage and access to health care is increased (medical practitioners still in short supply and traditional healers potentially exist in all communities).
Collaboration provides choice because of the socio-cultural beliefs of a large part of the population
National authorities would be in a better position to legislate
If traditional healers live and practise within their villages and communes, they will better collaborate with medical practitioners who are qualified to practise any where
Collaboration allows for affordability and simplicity, the cost of expensive technology is avoided
Cooperation would facilitate research for new methods of health care (clinical trials)
Collaboration would make it easier to track down and eliminate quacks and charlatans who are a nuisance to both traditional and modern medicine and a danger to the population


Weaknesses

Absence of the law makes collaboration difficult
Most health personnel do not often have any knowledge of traditional medicine and vice versa
Resistance on the part of medical practitioners


Opportunities

Collaboration will facilitate legislation
Easier to eliminate quacks and charlatans who damage the reputation of traditional healers and do harm to the population
Exchange of patients between the two systems making maximum use of their respective strengths
Traditional culture will collaborate with modern scientific culture
Short cuts to the discovery of new drugs from medicinal plants
Integration of traditional medicine into the national health system
Fake drugs will be easily tracked down with the collaboration of pharmacists


Threats

One system absorbing the other
Invasion by one or the other of the other’s territory.
The population will mix up traditional and modern medicines

BCA-USA launches funding boost for education in Bali Sub Division

The Bali Cultural Association – USA on October 16,2009 announced the disbursement of close to $15.000USD (7.5million CFA) to advance primary and secondary education in Bali Sub Division.

The money will go towards funding merit scholarships for students in primary and secondary schools in Bali Sub Division and the sponsorship of 18 teachers for underserved primary schools within the sub-division.

A total of CFA 875, 000 is being made available as part of merit scholarships recognizing student achievement for the academic year that ended May 2009. Top performing students in forms one through lower six in GBHS Bali, CPC Bali, Unity College Bali, SRCHS Bali, BCHS, GBSS Bawock, DCC Bali and GTC Bali will each receive a CFA25, 000 scholarship award. An award of CFA 200, 000 is presented to GTC Bali for disbursement to best forming students in skilled trades of Carpentry & Joinery, Commercial, Home Economics, Electricity, Building Construction, Accounting and dressmaking industry.
In addition, CFA 1,250,000 will go towards merit scholarships for pupils in five primary schools in the Bali Subdivision. GS Bossah, GS Naka, GS Mbufung, GS Mantum and GS Bawock will each receive CFA 250,000 to cover scholarships for 50 merit pupils in their respective schools.

Primary School Teachers Sponsorship Program

Whilst BCA’s merit scholarships continue to encourage pupils and students to study, the association is also aware of the growing crisis facing the educational system in Bali Sub Division owing to the severe shortage of primary school teachers. Unfilled vacancies in many primary schools have left hundreds of children without a permanent teacher. This seriously endangers children's education. In response to this crisis, BCA-USA’s Education Committee in September launched a sponsorship program to fund the special recruitment of primary school teachers for hard-to-fill teaching posts in primary schools. BCA members, chapters and individual families responded to the call to partner with BCA in sponsoring teachers to teach at underserved schools. As a result, BCA-USA is today proud to announce that it will be sponsoring 18 primary school teachers to teach at primary schools in Bali Sub Division for the current academic year. Four of these teachers will go to GS Mantum whilst the remaining 14 will go to schools where the need is greatest at present. This initiative will be coordinated by BCA-USA’s community development partner BANDECA through its President General Ni John Fomuso who will work collaboratively with the various PTAs of the participating schools on behalf of BCA-USA.

BCA-USA community development partner Nkumu Fed Fed  was expected to oversee the official launch of the merit scholarships and sponsorship for primary school teachers  scheduled for  Saturday October 17, 2009, at 11.00 a.m at the Grand Stand in Bali Nyonga.

Launched in 1988 in Atlanta, Georgia, BCA - USA is an apolitical, nonprofit, charitable organization comprising of Bali people of Cameroon and friends of Bali throughout the United States of America and the world. The association seeks to foster fraternal relations among all people of Bali Chamba heritage as well as friends of Bali. Through its contributions to various projects in Bali, the association has made significant contributions towards the development and welfare of the people of Bali.

To achieve its projects at home, BCA-USA works with key development partners. Partner organizations Nkumu Fed Fed and BANDECA along with their respective executives have been vital in helping coordinate and oversee the successful implementation of BCA-USA projects in Bali. These collaborative partnerships are valued by BCA as a means of facilitating the effective delivery of comprehensive projects that strengthen our community. Some of BCA-USA’s achievements till date include:

Funding the construction of a community water project to provide filtered water via a Borehole Well to the residents of Bei’sen this year.

An ongoing sponsorship of 30 unemployed youths to acquire skills in trades such as woodwork, building construction, flooring, modern tailoring, welding and hairdressing.
Conducting an annual health fair in Bali Nyonga and Bali Kumbat, where our physician members offered free consultations, medications, screening for prevalent illnesses such as diabetes, hypertension, vision, and hearing problems, and counseling related to HIV/AIDS prevention and other sexually transmitted diseases.

Providing assistance towards the construction of a modern mortuary at the main hospital in Bali in 2004.

Assisting with the purchase of a vehicle for His Royal Highness, the Fon of the Bali.

NB:The above article is a press release issued by  BCA-USA, Kansas City, Missouri, USA.

Cameroon to Open More Institutes to Boost Agriculture

By Christopher Ambe Shu

Cameroon, with a population of over 18 million people, has favorable agricultural conditions. Over 70% of this country’s labor force is in the agricultural sector. And, according to 2006 estimates, agriculture contributes 45.2% to the Cameroon’s GDP.

But unfortunately the agricultural sector is not as developed as expected, leaving many people in poverty and hunger.

That is why the Government is now determined to open five more institutes of agriculture, to add to existing ones, in the country’s five agro-pastoral zones.

Dr. Iroume Roger Noël, of the Department of Scientific Policy and Planning in the Ministry of Scientific Research, who led a mission to Buea, on October 22, for a workshop to collect data on the agro-pastoral profile of the region, said Cameroon wants to greatly improve its agricultural production.

Peter Nde, representative of Southwest Regional Governor, chaired the Buea workshop, which held at CEFAM Conference Hall, bringing together agric and livestock experts, leaders of NGO, government officials, and local traditional rulers.

“The project of creation of five institutes of agriculture falls within the framework of government strategy geared towards the development and modernization of agriculture in order to optimize agro-pastoral production in Cameroon,” he said.
Dr Iroume disclosed that, the institutes would be based in Liongo-Buea for the humid forest with monomodial rainfall distribution; Batouri for the humid forest with bimodal rain fall distribution; Mbouda for the highlands; Marma for the Guinnee savannah and Doukoudje for the soudano-sahelian zone.

Dr. Iroume said the institutes, considered pilot centers, would be well equipped. They will offer full-time training and short courses designed “to fit specific requests of all those seeking to update their skills in a particular area of agro-pastoral techniques”. No specific time when the institutes will go operational was made known. But government officials insist their creation is an urgent need.

Prime Minister Philemon Yang chairs the steering committee of the project implementation.

Cameroon:PCC Partners With Gov’t To Fight Climate Change

By Christopher Ambe Shu

The Presbyterian Church In Cameroon (PCC), with a membership of over one million Christians, is leaving no stone unturned in its resolve to promote environmental protection. As such, it has signed a tree-planting protocol with the National Forestry Development Agency (ANAFOR), headquartered in Yaoundé. ANAFOR is a public institution charged with environmental promotion- by supporting reforestation and promoting forest plantations in Cameroon.

By the convention, ANAFOR shall give full technical support to PCC in its tree-planting project, and build the capacity of PCC technicians on environmental protection. ANAFOR shall also contribute to enhance the PCC as an environment-friendly institution

In his opening remarks at the signing ceremony, which took place recently at the PCC head Office in Buea, Rev Dr Festus A.Asana, PCC Synod Clerk, noted, “We have to be caretakers of God’s Creation, not abusers or destroyers; We are not only out to preach the Gospel but to live it”.
The Synod Clerk stressed that, addressing the concerns of climate change is not an individual, but a collective responsibility. The PCC, he said, continues to stand on the forefront in the development of communities. He said it was not the first time the PCC was getting involved in tree- planting. “ANAFOR has only come to encourage the PCC to restart its tree nursery project, which was kind of in slumber”, he said

For his part, Njombe Ewusi, Deputy- General Manager of ANAFOR, who sat in for the General Manger, lauded the PCC for its environmental protection efforts. Mr.Ewusi noted that the PCC “is elaborating a seven-year environment plan, and tree-planting is part of it.”
He added that tree planting is one of the ways to fight the effects of climate change, largely caused by man’s activities. Mr. Ewusi echoed an earlier remark by the Synod Clerk that, environmental protection requires collective responsibility.

Mr. Denis Kumbo, PCC Development Secretary signed the Memo of Understanding for his institution, while Mr. Njombe Ewusi, did same for ANAFOR, as officials of both institutions, journalists and members of the Public witnessed it.

Bakassi: C’River Accuses Cameroon of Violating ‘Green Tree’ Agreement

From Ernest Chinwo in Calabar

Cross River State has accused the Republic of Cameroon of violating the Green Tree Agreement that set the terms for the handing over of Bakassi Peninsula, saying the country is responsible for the violence in the area.
Nigerian nationals in the Peninsula have been complaining of harassment by the Cameroonian Gendarmes whom they say are not allowing them fish in the high seas.

Members of the Bakassi Freedom Fighters (BFF) also said last month while surrendering their arms to officials of the Federal Government at a ceremony at the temporary headquarters of the Bakassi Local Government Area at Ikang, Cross River State under the amnesty programme, that they came into existence to protect themselves from the violence of the Gendarmes.

Addressing journalists in Calabar, yesterday , the Director-General of the Cross River State Border Communities Develop-ment Commission, Mr. Leo Aggrey, also said the lack of co-operation by the Cameroonian authorities has been responsible for the non-development of the border communities in the Peninsula.

He said Cameroonian Gendarmes have been harassing Nigerian fishermen at the high seas contrary to the terms of The Green Tree Agreement on the 2002 ruling of the International Court of Justice (ICJ) that ceded the territory to the Republic of Cameroon.

According to Aggrey, “The Cameroonians are not living with the terms of the Green Tree Accord and that has been the problem.
The things that are contained in the Green Tree Accord which would have allowed our Bakassi fishermen to fish in the high seas are not being observed by the Cameroonian authorities and that is putting pressure on the Federal Government.

“It is not that the State or the Federal Government has abandoned the Bakassi people. There are intricate issues of the Green Tree Accord which up till now the National Assembly is very vexed over because the Treaty ought to be passed by the National Assembly which was not done.

And most of these things are the set backs what we are facing”. Aggrey, a former Attorney General of the State, however said the State Government was working with the Federal Government to seek a review of the ICJ judgment in line with the procedure of the Court.

“We can still ask for a review of the ICJ Judgement from The Hague. There is a 10-year gestation period from judgement for you to apply to The Hague for a review. I think we still have two years on our hands to appeal for a review of the judgement if we are serious and I think Governor Imoke is taking that up with the Presidency”, he said.

On reports that the United Nations has released funds for the resettlement of displaced persons of Bakassi, the Aggrey said he was not aware of the release of any funds by the United Nations.
“If any funds have been released I am not privy to it. But I know that Governor Liyel Imoke will plough every kobo that is meant for the resettlement of the displaced people of Bakassi into it because I know his feelings towards the plight of the people”, he said.

Courtesy:THIS DAY Online,Nigeria

CAMEROON: AYAH THE OFFICIAL ANATHEMA

By AYAH Paul ABINE

Before the Yives declared war on the Olitis, (Hon Ayah’s tribe), the Yives had destroyed at least nine Oliti houses. They had also killed over five Olitis and cut off and carried away some of the heads. All reports to the Cameroonian authorities were either simply ignored, or the Oliti complainants were instead arrested, detained and only released upon ransoms being paid to the authorities. Assured of support and encouraged by the Cameroonian administrative authorities, the Yives went on to declare war.

The Olitis have today paid dearly for only exercising their right of self-defence. Not only did the Government of Cameroon put in place all dirty plans to avail itself of the war it had encouraged and sponsored to implicate Ayah; but today, the Olitis have gone for close to two years as refugees without any single item of relief supplies from the Government. Many are innocent Oliti children who have died from famine; many innocent women, and men.

As the name Ayah is an official anathema in Cameroon today, the same scenario has been going on at Munyenge for over a year now. The matter is the estate of Ayah Bernard who died intestate in 2004. Upon his demise, the family designated Echin Augustin as the next-of-kin. He followed due process and obtained letters of administration which enabled him to administer the estate uninterrupted until 2008. One Akawish (Akawish?) Mary Isheli recently teamed up with the chief of Munyenge and his traditional council, Akawish (Akawish?) Linus (her son), Forcha Stephen, Che Johnson (Martin) alias Army-man, and the head of the chief’s militia (styled peacekeeping force), and they are repeatedly intermeddling with the administration of the said estate.

For over a year today, the administrator has been prevented from administering the estate. For that long, the gangsters have invaded the estate and carried away cocoa beans worth millions of francs. For that long, the administrator and his workers have been attacked, maimed, stabbed, shot at and tortured without any authority being bothered to restrain the gangsters. We cite here just some of the attacks of the last three months to illustrate the point?

July 24: Workers of the estate are attacked and wounded in their effort to resist an invasion by some thirty thugs organized by the chief and Akawish Mary Isheli, and commanded by Stephen Forche, Che Martin and the head of the chief’s militia. Etonong George is wounded in the head by Stephen Forcha and stabbed in the leg by Akawish Linus. Action awaited.

August 31: Echin Augustine, the administrator of the estate, is attacked in his house with sticks by Stephen Forcha, Akawish Linus, Che Johnson and severely wounded in the head. In pursuance of the order of the chief of Munyenge, he is expelled from Munyenge, and he takes refuge at Muyuka.

September 1: In the furtherance of the chief’s order, Etonong George is attacked in his house at night with weapons including a firearm which is shot at him. In attempt to cover up, Akawish Mary is dispatched to Muyuka to allege that Echin Augustin had shot at her son. Gendarmes immediately make an ingress into the court to arrest Echin. The Muyuka State Counsel intervenes on the ground that Echin had been at Muyuka the previous two days and could not have shot at anyone at Munyenge. Action awaited.

October 5: Etela Pascal is severely beaten by Akawish Linus, Stephen Forcha, Che Johnson and a mob. He loses two teeth from the attack. He is presented to the Muyuka Court of First Instance per sedente curiam still covered with blood. Action awaited.

October 9: Akaya Linus Ondafi is beaten unconscious by Akawish Mary Isheli, Akawish Linus, Stephen Forcha, Che Johnson and four others. His entire body, including the face, is riddled with dozens of traumas. Tyres are put round his neck and petrol and matches are sent for in order to burn him alive. This was upon the return of the chief of Munyenge from the Muyuka Gendarmerie Brigade where, on the orders of the Buea Legion Commander, a statement had been recorded from the chief after one year of his banditry. The Ayahs had to pay such life-threatening price for the simple recording of a statement from an officially protected gangster. Action awaited.

For the past year, we and our counsel have written a dozen petitions or so to the authorities for action and our protection. Those authorities include the Muyuka Divisional Officer, the Muyuka State Counsel, the Procureur General, the Anti-gang Police, the Special Branch Police, the Human Rights Commission etc, with copies sent to human rights bodies, the SW governor, the Minister of Justice, the Presidency of the Republic etc. We are still waiting for the first concrete action restraining the gangsters even as we remain under sustained attack.

The Muyuka Divisional Officer, on his part, instead got into negotiation with the gangsters to his personal benefit. Barrister Epie can testify that this was apparent when the two of us met the said Divisional Officer in his office on September 17, 2009. Others are waiting for incentives that we do not have. As of the time of writing these words, none of the attackers has been arrested; much less detained.

We are not in a position to contradict those who reminded the world only recently that Cameroon is in a state of law. But if so Cameroon is, how else can one describe the repeated attacks on the Ayahs with absolute impunity than that the name Ayah is an official anathema. Can it be said that Munyenge is a state within the State of Cameroon? If the answer is in the negative, how can any other inference be made, in the face of such official blood-curdling indifference to human suffering, than that the Government of Cameroon has some hidden agenda? Whatever the answer, we the victims feel right to be suspicious that there are official schemes and machinations. And that explains why we cannot even avail ourselves of the right of self-defence.

The unanswered questions now are whether a country in a state of law can connive at, let alone, officially encourage the kind of anarchy reigning at Munyenge, and reigning for so long; and then, what next?

CAMEROON:ANGLOPHONE PROBLEM & THE VERDICT OF THE AFRICAN COMMISSION ON HUMAN RIGHTS.

   By Chief A.S. Ngwana*

The verdict of the SCNC Versus La Republique du Cameroun by the African Commission on Human and Peoples Rights is so important that we consider it a great victory for the English Speaking people of British Southern Cameroon/West Cameroon. The outside World has been informed and alerted as to the injustices and marginalization, the betrayals, the people of British Southern Cameroon/West Cameroon have suffered since the abolition of the Federal Republic of Cameroon . Quote’ “215.

The African Commission therefore recommends as follows:

1. That the Respondent State (La Republic du Cameroun):

(i) abolish all discriminatory practices against people of Northwest and Southwest Cameroon ……..

(ii) Stop the transfer of accused persons from the Anglophone Provinces for trial in the Francophone Provinces;


(iii) Ensure that every person facing criminal charges be tried under the language he/she understands.


(iv) Locate national projects, equitably throughout the country, including Northwest and Southwest Cameroon .


(v) Pay compensation to companies in Northwest and Southwest Cameroon , which suffered as a result of discriminatory treatment by banks;


(vi) Enter into constructive dialogue with the Complainants, and in particular, SCNC and SCAPO ( Southern Cameroons National Council, and the Southern Cameroons peoples Organization) to resolve the constitutional issues, as well as grievances which could threaten national unity; and (vii) Reforms the Higher Judicial Council…


2 To the Complainants, and SCNC and SCAPO in particular;
(i) to transform into political parties,




(ii) to abandon secessionism and engage in constructive dialogue with the Respondent State on the constitutional issues and grievances”
3 The African Commission places its good offices at the disposal of the parties 4 The African Commission requests the Parties to report on the implementation of the aforesaid recommendations within 180 days.


As you can see from the above, the recommendations are a great victory for us who actually voted for unification, and for the Cameroon Democratic Party/Cardinal Democratic Party, and for all West Cameroon political parties. We have never supported violent secession but have advocated a return to FEDERALISM, and have condemned marginalization, betrayal, and abuse of unification. So the recommendations are in keeping with our aspirations. However we must admit that there are some legal issues which the UN did not complete when it gave independence to British Southern Cameroon .


The SCNC and some West Cameroon radicals opted for secession to stop the abuses and unjust treatment of British Southern Cameroonians/West Cameroonians by La Republic du Cameroun , East Cameroun , the former French Speaking Cameroun .


We voted to join our brothers, in good faith. We wanted to build One prosperous, United, Indissoluble and Indivisible Sovereign State . But that faith has been betrayed and abused.


We voted to unify on the understanding that we would operate a Federal Structure, in which we will live in a mighty, united, economically strong Cameroon Nation; guaranteeing all citizens of every race and religion, inalienable and civic rights, equal opportunities and respect for the bicultural character of our people.


We voted on the understanding that unification would be based on Equality of States, and Unity in Diversity.


The 1961 Federal Constitution protected the interests of Anglophone Cameroonians. It was illegally and unjustly abolished by the dominating French Speaking Cameroon government and a Unitary System of government, which operates in favour of the French Speaking Cameroonians, was imposed. Since the abolition of the Federation in 1972, some radical Anglophones have sorted unsuccessfully to redress the abuses by declaring unilaterally Independent Anglophone States.


Anglophones have suffered marginalization and reduced to second class citizens. The territory has been treated like a colony of the Francophone La Republique du Cameroun.


For 49 years no Anglophone has been allowed to be President of Cameroon. For 49 years no Anglophone has been allowed to hold any key ministry in Cameroon ; the Ministry of Defense, Ministry of Justice, Ministry of Finance, Ministry Territorial Administration etc. The Anglophones have been reduced to second class citizen in this union.


The Anglophone State ( West Cameroon ) has suffered seriously economically. La Republic du Cameroun, abolished the Marketing Board, the Cameroon Bank, Closed Powercam. Closed the Tiko Airport , The Tiko Sea Port , The Victoria/Limbe Sea Port, the Mamfe (Bessong Abang) Air Port , The Bamenda ( Bali Air Port ). Neglected the Victoria/Limbe Nkambe road making it impassable.


Administratively, the majority of Anglophones occupy the position of “adjont Ministre, adjont directeur etc” or what you call deputy Minister, deputy director etc.


Globally the only type of government workable in a multicultural, multiethnic, multi-lingual, multi-religious society, is Federalism (the United States of America , Canada , Nigeria etc) That is why the United Nations gave British Southern Cameroons Independence to join with La Republic du Cameroun on the basis of Federalism. Federalism is the best type of government for Cameroon .


Centralization is the worst type of government for Cameroon as has been proved from our experience since 1972.
The importance of the Anglophone problem cannot be over- emphasize because it borders on the unity and corporate existence of Cameroon as one country.


We must therefore intensify our struggle against reactionary forces of oppression, suppression, repression, discrimination, marginalization, intimidation, corruption, tribalism, sectarianism, nepotism, tyranny and anarchy by La Republique du Cameroun.


The recommendations of the African Commission on Human and Peoples Rights must be seen as a great success for Anglophones. We hope that the Commission will help Southern Cameroon (Northwest and Southwest) to redress these abuses peacefully.

In view of the importance of the Anglophone Problem, I would like to reproduce here a detailed treatment of this problem and the solutions offered in the address the Chairman of the CDP, gave to the AAC2 Conference in Bamenda, 29th April 1994 to May 1994. quote

“Mr. Chairman, Your Royal Highnesses, Your Eminence, Your Grace, Your Excellencies, Honorable Members, Chiefs, Distinguished Guests, Ladies and Gentlemen.


It is my pleasure, privilege and honour to address this august gathering on a matter which is dearest to my heart and to the hearts of all Anglophone Cameroonians, at home and in the Diaspora.


On behalf of my humble self, and on behalf of all the sons and daughters of Anglophone Cameroon, I thank the ALL ANGLOPHONE CONFERENCE (AAC) organizers for providing our people this cherished opportunity to discuss open-hearted this matter that is of common interest to us as Anglophones.
We as a people with one blood and one destiny salute the AAC standing Committee on this unique occasion of AAC2. We are gathered again to re-visit the issue of the overdue constitutional reforms in our Nation with the solemn determination to chart a solid, and all-weather road to our self-determination.


Ladies and Gentlemen, I was highly delighted to read that the theme of AAC2 Conference is THE ROAD TO PEACEFUL SELF-DETERMINATION, which dutifully presupposes that all of us here gathered on behalf of our people are in search of that road that will guarantee them peaceful self-determination which we have earlier agreed that it is a must. May the wording of the Conference theme lead us to fruitful deliberations and discussions.


OUR POLITICAL PAST
Ladies and Gentlemen permit me therefore to cast a few retrospective glances on our journey towards peaceful self-determination.


Our political history is textbook case which provides compelling reading to any interested persons. We of the CAMEROON DEMOCRATIC PARTY (CDP), have gone into it at some considerable length in our publication – The First Five Years 1983-1988, currently in circulation all over the country


We embarked on this publication, just as I am now about to glance through our political journey towards peaceful self-determination, to sensitize the Anglophones in particular and Cameroonians at large, on our political past. This with a view to educate our people, our Nation and the world on where we came from, our present political conditions, aspirations and prospects for our future as a Nation.


My beloved Countrymen and women, our African adage postulates that an adult knows his friends but may require some other person to tell him/her, his or her relations.


Before the invasion of Africa by the Europeans, what today is known as Cameroon (Francophone/Anglophone) was one interdependent, multicultural, mutually respecting, socially interacting, self-sustaining people with one destiny.


North or South, East or West, Cameroonians saw themselves as ONE, lived in peace as one, and no tribe tried to dominate the others. All tribes were equal.


Then came the Europeans into the continent and our people were subjugated and colonized. At the Berlin Conference of 1884, the Europeans put paid to their savage and devious act – THE PARTITION OF AFRICA, and Cameroon became the property of the Germans.


Our consent was not demanded nor was it of any consequence.


On the defeat of the Germans in 1916, Cameroon this time became the butt of another balkanization between two new masters – the French and the British. Thus began the departure of ONE NATION, ONE DESTINY for Cameroonian people.


Under this new tutelage our pathway to independence was not even. The French Cameroon (Francophones) fought the French and achieved their independence by violence and bloodshed. The British Cameroonians (Anglophones) achieved their independence through dialogue and the democratic process. NO BLOODSHED.


Ladies and Gentlemen, I purposefully took a ride into our political journey towards peaceful self-determination to refresh our minds that we the Anglophones as a people have an enviable political culture and heritage of non-violence, dialogue and respect for the democratic process in our overriding quest for self-determination.


We are, and have always been a peace-loving people and we believe in peaceful solution to our problems, no matter the nature. However, this by no means, does not give any mortal on this planet, the right to take our people, their interests, their political aspirations and goals for granted. Our people have never failed the call for bravery, as our historical past can bear testimony.


We love peace but we also love to defend our inalienable and civic rights when they are trampled upon with unpardonable disregard.


UNIFICATION


Why did we (Anglophone Cameroonians) become part of Francophone Cameroon , a territory we had been cut off from for more than 40 years, and not part of the Federal Republic of Nigeria , a territory we had been united with for more than 40 years?


Southern Cameroon was administered as part of Nigeria by the British Government. The democratic process was well developed in Southern Cameroons and the Plebiscite Elections there were fair and free. However this was not the case in British Northern Cameroons . Although the British Government wanted very much that British Cameroon should become part of Nigeria on independence, they succeeded in getting Northern Cameroon, (later Sardauna Province ) integrated into the Federal Republic of Nigeria .


Fellow brothers and sisters, why did we of Southern Cameroons overwhelmingly vote to join the Republic of Cameroon on a mere promise of Federation rather than remain with the devil we knew – the Federal Republic of Nigeria, with which we shared a common political culture? I crave your indulgence to refresh our memories with some of the reasons:


1. Southern Cameroons enjoyed reasonable autonomy in the Nigerian Federation, it had its own House of Assembly and a House Chiefs, like the other three regions of Nigeria . It was well represented in the Federeal House in Lagos and had Federal Ministers like Fon Mukete and Hon.S.T. Muna. However tribal politics between the National Council of Nigeria and Cameroon (NCNC) and the Action Group (AG) soon alienated the Cameroons , leading to the famous declaration of “Neutrality in Nigerian Politics,” by our leaders.


2. The Ibos and Yorubas, the two prominent tribes in Nigeria replaced the British in all important post in the civil service and corporations in Southern Cameroon . A situation which was inimical to the very economic survival of Southern Cameroon .


3. Nigerians dominated all business opportunities in Southern Cameroon, Thereby causing a lot of resentment among Southern Cameroonians


4. Southern Cameroon was quite small in the Federation of Nigeria , consequently there was that fear of being “swamped by Nigeria ” after independence.


5. Southern Cameroonians were Cameroonians and not Nigerians. The majority of Southern Cameroonians did not speak or understand Nigerian languages. Although almost all Southern Cameroon leaders were educated in Nigeria , they did not see themselves as Nigerians.


6. Furthermore, Southern Cameroonians enjoyed all democratic rights like Nigerians, they could own property and do all kinds of business like Nigerians.


To put the historical record in its balanced perspective, it is pertinent to highlight also that:


1. Southern Cameroonians required visas and passports to travel to French Cameroon (The Republic of Cameroon ).
2. The majority of Southern Cameroonians did not speak or understand French.


3. The Legal, the political and educational systems of Southern Cameroons were different from those of the Republic of Cameroon . Southern Cameroons operated a parliamentary system while the Republic of Cameroon was on the Presidential system. The legal and educational systems were English on the one part and French on the other part.


4. Southern Cameroon had about one third the population of the Republic of Cameroon, so there was no danger of being “swamped by the Republic of Cameroon” so the fear of economic marginalization was more on the Nigerian side than on the Republic of Cameroon side.


5. Although the majority of Southern Cameroonians do not speak French, they speak some ethnic languages as the people of the Republic of Cameroon . To be precise, the Anglophone Bamilekes and the Francophone Bamilekes have a common language. The Nsos and the Bamouns are of common origin, so also are the Ngembas of Santa and Mbouda and Bafousam. The Bangwas and Dschang, the Anglophone and Francophone Mbos, and the Bakweris and Doualas; who are of common stock. This factor explains why our prominent leaders like Foncha, Muna, and Ntumazah were at home with their Bamilike counterparts across the Mungo, while Endeley of blessed memories and Fon Mukete were at home with the Doualas, Soppo Priso, Dr. Eyidi Bebe, to mention a few.


6. The Government of the Republic of Cameroon was most undemocratic, oppressive and brutal. Opposition parties were either banned or harassed out of existence or forced to go underground. Human rights were non-existent. An indefinite state of emergency was enforced on the population to prop up an autocratic regime.


Fellow Cameroonians, looking at the horrible political situation in the Republic of Cameroon and the terrorism that raged there at the time of the plebiscite, one could never have expected us to vote for UNIFICATION.


Why then did we vote massively for unification?
Well, Southern Cameroonians are Cameroonians and the people of the Republic of Cameroon are Cameroonians. We voted to join OUR BROTHERS across the Mungo. It was just a question of “BLOOD IS THICKER THAN WATER”. As brothers, as Cameroonians, we desired to live together with our kith and kin.
So fellow Countrymen and women, this puts to rest the unsubstantiated far-fetched accusations of a sell-out by the uniformed new generation, levied against our political sagacious Founding Fathers who accepted the option of unification on higher motives than tribal or sectional interests.


OUR DISENCHANTMENT AND GRIEVANCES.


After thirty years of re-unification what has changed?


1. The Federation, the basis of reunification was unconstitutionally abolished.


2. The Cameroon National Union (CNU) government of Ahidjo, and the Cameroons People Democratic Movement (CPDM) government of Biya have remained oppressive and corrupt as at the time of unification.


3. Southern Cameroonians, our own kith and kin from the very inception of unification have held and still hold important positions in the oppressive Governments, even if only in symbolic terms.


4. What has not changed is the fact that we are still Cameroonians. Francophones and Anglophones with a common destiny as demonstrated by the 1992 presidential elections in which the Francophones sent a clear message to the incumbent government by voting massively for John Fru Ndi, an Anglophone to the bewilderment of President Paul Biya, a Francophone.


Ladies and Gentlemen, we must not confuse the actions of oppressive and corrupt Governments, Governments composed of both Francophones and unfortunately Anglophones, with the cordial relations between Anglophones and Francophones.


Our fight, our struggle is not against Francophones but against the oppressive CNU/CPDM governments of Ahidjo/Biya, which have denied us our fundamental rights and frustrated our political, economic and social aspirations. Governments which have reduced us to second class citizens, and are hell-bent on keeping us there. We unified on the understanding that we would operate a Federal Structure, in which we will live in a mighty , united, economically strong Cameroon Nation; Guaranteeing all citizens of every race and religion, inalienable and civic rights, equal opportunities and respect for the bicultural character of our people.


We voted for unification with our eyes wide open. We knew the problems ahead and the difficulties involved and we were prepared to face them, and determined to solve them. We were resolved to introduce democracy and good government in Cameroon , to defend human rights and the rule of law and insure economic prosperity for Cameroon . This we have not yet achieved.


My dear Fellow Cameroonians, our task now is to throw into the dustbin of history this undemocratic, corrupt and spineless government and return to the basis of Unification, that is the re-establishment of an Anglophone State .


OUR CURRENT POLITICAL TASK
Fellow brothers and sisters, we all are committed to the rapid realization of this Anglophone State of our dream and desire. Is there any one amongst us here, today who is against an Anglophone State ?


Yes, I can see nobody. I thank God that today at AAC2, we the good people of Southern Cameroon have resolved and it is hereby resolved that we must demand and have an Anglophone State of our dream.


There is no compromise on this political destiny. It is our destiny that we be a State. It is ordained that we must have one, and no human force can indefinitely prevent its realization rather it can only delay it. The choice between us as a people today is whether this Anglophone State is to be:


(1) A Federal Anglophone State within a Cameroonian Nation, or


(2) An Independent Sovereign Nation on its own.




Mr. Chairman, Your Royal Highness, Your Grace, Your Excellencies, Honorable Members, Chiefs, Distinguished Guests, Ladies and Gentlemen, This august assembly must recognize that there exists two-schools of thought about this crucial choice facing us as a people. The proponents of each alternate choice must be allowed and protected to articulate, present and defend the realization of its avouched choice. Our people at home, whom we represent, must know what we want them to enter into and how they are to enter into it. They must be part of decision-making process so that what-ever emerges as the choice will be accepted as the peoples’ verdict.


Having said that I want to put on record that my Party the Cameroon Democratic Party and my humble self endorse that AAC devote all its energy to the realization of an Anglophone State that is within the Federation of Cameroon: A Federated Anglophone State.


Although our stand is unequivocal, our Party is not unmindful of the fact that no one of us can without Divine assistance, prophetically nail down which of the options will eventually be the lot of our people. The simple reason being that President Paul Biya and his oligarchy can by their foolhardy omission or commission bring about one or the other. So too, any student of political history can venture to predict that President Paul Biya may learn a good lesson from President Fredrick DeKlerk of South Africa and call for abolition of the Unitary System


THE ROAD TO OUR SELF-DETERMINATION


Fellow Countrymen and women, we are all gathered here today determined that Anglophone Cameroonians must cast away the yoke of neo-colonial servitude, second class citizenship, oppression and suppression and be a race with a political, social and economic future, guaranteeing equal opportunity and civic and inalienable rights.


Yes it is well understood and the time is up for us to stand up for our rights. We must do this now or never. But we must also be matured, visionary, diplomatic, strategic in planning and opportunistic in reading unfolding world events and the events within and around us as a nation.


We must be patient with time, we must not burn our fingers in our political rage, nor ruin the future by irrational, impulsive or amateurish behavior thereby jeopardizing our peoples lives and political destiny. We have a mission to liberate our people but let us not in mad rush end up enslaving them the more by making unpardonable mistakes as we are the joint-captains for the people political Ship.


We must be prepared to learn, from history, from the past successes and failures of others who have liberated or failed to liberate their people. The world is a university and every one of us is a student. The road to self-determination can be peaceful and non-violent. But it is always tortuous and sometimes exasperating. It requires painstaking planning and meticulous execution. At the end the outcome is rewarding NO RUSH


On the other hand it could be violent and blood-letting. It could be quick by proclamation like UDI (Unilateral Declaration of Independence) in Southern Rhodesia now called Zimbabwe or in Biafra in – in Nigeria, and it does not out-live time and does bring untold hardship.


Ladies and Gentlemen, I am delighted that the wise organizers of AAC2 have chosen as the Conference theme – THE ROAD TO PEACEFUL SELF-DETERMINATION. So our way to self-determination compellingly must be peaceful and successful.


Now let us attempt to answer the question before us
Which of these two options as of today namely:


1) Anglophone State within a Federation of Cameroon Nation, OR


(2) An Independent Sovereign Anglophone State/Nation,


Will achieve the theme of AAC2 – The road to peaceful self-determination.
The answer is obviously an Anglophone State in a Unified Cameroon Federation. WHY


My beloved people, our Party – Cameroon Democratic Party, of which by the grace of God, I am the Founder Chairman, would not mind to reiterate once again the fact that a peaceful self-determination for Southern Cameroon is in conformity with our KNOWN and REVERED political culture and heritage of non—violence, dialogue and respect for Democratic processes. Our Founding Fathers gained on 1st October 1961 political independence for the state of West Cameroon (formerly Southern Cameroon or British Cameroon ) using non-violent political strategy.


The African National Congress (ANC) of Dr. Nelson Mandela, in South Africa is about to gain independence from evil Minority Rule through dialogue as a major modus operandi. So, fellow compatriots, the AAC must succeed also on non-violence stance. The advocacy of an Independent Sovereign Anglophone Nation is a call for secession. Every Nation, no matter how weak or small, once sovereign, regards its sovereignty as sacrosanct and defends it to the last drop of blood.


If Southern Cameroon attempts to secede, of course every right thinking mortal, would expect the incumbent President of the Country, Paul Biya to descend on Southern Cameroonians with the might of the Cameroon Army to crush mercilessly the political revolt.
Who amongst us here wants a pogrom for Southern Cameroonians ? What offence have our beloved countrymen and women, young and old, committed that the political class gathered here should visit them with such mayhem?


Ladies and Gentlemen, a call for an Independent Sovereign Southern Cameroon is a call for secession. A call for secession is a call for annihilation of Southern Cameroon as a race, or at best a call for civil war in Cameroon . Are we as a people prepared for such a sacrifice as has been the case with the massacre in Vietnam, Cambodia, Angola, Mozambique, Somalia, Liberia, Eritrea, Rwanda, Burundi, Chad, Bosnia-Herzegovina, Yemen, Afghanistan, Chechnya to mention just a few? Is such a bloodbath necessary now, for our political, economic and social aspirations? To be a refugee in a strange land, or to be politically, economically and socially marginalized in one’s country, which is more painful?


Fellow Cameroonians, please put on your thinking caps, for secession is fire and no adult plays with blazing unnecessary fire. Fire burns if you play with it! The world, modern historians will tell us, is now moving towards the aggregation of independent sovereign states into larger political unions like the European Community (EEC). Nationalism now gives way to amalgamated regional political nationhood.


What is more, with the disintegration of the former Union of Soviet Socialist Republics ( USSR ) and the Confederation of Yugoslavia , and their attendant, or resultant political problems, no Super or Medium Power in Global Politics will be willing to preside or support the dismemberment of any African Country. To secede without a strong foreign support is tantamount to committing political, economic, social and human suicide.
Proponents of an Independent Sovereign Anglophone State should be magnanimous enough to confide in us here, who their foreign backers are. They may come up with stories of success of Bangladesh seceding form Pakistan Nation.
Have we deeply studied the Military parameters that gave rise to such success? Pakistan is on the Western border of India while Bangladesh is to East. India supported Bangladesh secession and this confronted Pakistan with insurmountable military logistics thus leading to the breakaway territory of Bangladesh success. But even at that, what was the cost of this success to Bangladesh people? No war leaves the people as they were before the war started. This is true for both the Victor and the Vanquished.


Now, what about those people who failed: South Americans, Biafran Rebels of Nigeria , Katanga rebels in Zaire ? Let us take a close look at our neighbors in Nigeria , how they prepared and still they failed. Before the secession, the mass killing and counter-killing in Nigeria created the alienation of the Eastern-Nigerians particularly the majority tribe – the Ibos.


The general sense of insecurity forced the Ibos to flee from their various places of residence in Nigeria to their birthplace in the East. By subtle act, the people asked that Non-Easterners, Nigerians Soldiers and civilians leave their territory and that was done. Concomitantly they asked that soldiers of Eastern origin be released to go back to the East where they claimed their security was guaranteed. The Federal government of Nigeria granted the secessionists request and Biafra inadvertently had its own army.


Mr. Emeka Ojukwu – then Colonel, and leader of the secessionist Biafra – seized Federal Assets and Revenue, and was able to sustain his dream nation by paying workers’ wages and salaries and running the Biafran economy up to the time they were able to print Biafran currency.


Now Ladies and Gentlemen, which of these factors are on the ground now in Southern Cameroon ? If you Anglophone men and women in government and private sector in Francophone Cameroon are patriotically summoned home never to return to Francophone Cameroon , will you oblige? Have we an army? What do we do to the Cameroon troops in our midst in Southern Cameroon . Let us stop kidding with fire. With such an elaborate planning Biafra failed, what fate awaits unplanned secession by Southern Cameroonians ?


The qualities of good leaders compel and impel us to lead our people with the truth and not with negative radicalism. Charismatic leadership is a situational leadership that holds out such a leader as thorough master of the political terrain. Our political situation does not call for war yet but political dialogue bedded in astute diplomacy to achieve the desired aspirations, and every other aspirations will follow suit. The road to peaceful self-determination is the theme of this AAC2. We have ratified our choice and resolved to pursue it with stern determination. Our choice is an Anglophone State in a Cameroon Federal structure.


Thank goodness, Ladies and Gentlemen, the proponents of an Independent Sovereign Anglophone State were bold enough to call it a “Zero Option”. A Zero-option, my fellow brothers and sisters is arrived at in the history of a people when all the existing potential political opportunities open to the people in question in their political journey are exhausted and the court of world conscience certifies so.


Can we say to the world’s conviction that all political opportunities available to us as a people have been exhausted? No! No! No! It is true that the bobby political opium, the open-ended political debate on the National Conference and the Constitution is a time-killer and a smoke screen that will give the Southern Cameroonians no-relief. We must be politically matured enough to evolve other creative ways and means to force Mr. Biya’s hand.


A Zero option is always an imposed option or choice. We are a peace loving people but determined to up-hold the political goals of our people and we have to do so by resisting playing into the wicked hands of an authoritarian regime. The ball is on the court of President Paul Biya. He has the opportunity like Mr. F.W. De Klerk of South Africa , to write his name in gold in the political history of our country by returning the country once again to Federalism.


Only the return to a Federal Structure will guarantee permanent peace in Cameroon .
But if he allows his political fumbling and amateurism to impose a zero option on our people, then Ladies and Gentlemen, our people’s bravery will be called to test (but God forbid). Then we, as a people will cross that bridge when we are compelled to do so.


Now, Ladies and Gentlemen before I round up my address I will plead, because I have taken up much of your time, to allow me draw your attention to the political opportunity created by the Bakassi crisis between our country and our long-time friendly neighbor – Nigeria


Protagonists of peaceful self-determination would want every Southern Cameroonian to believe that a political opportunity for secession or zero option exists. This is far from the truth, Yes, a political opportunity exists, as well as a political danger. We must not play into the destructive hands of an oppressive regime which is prepared to do to us what was done to the Native Americans or to Aborigines of Australia , because of black gold.
Yes, an opportunity truly exists but this opportunity does not call for secession but for intensive pressure on Paul Biya’s regime for Southern Cameroon Self-determination based on Foumban Accord – A Federated State of Southern Cameroon .
Our urgent political task therefore, Ladies and gentlemen, is the rapid translation of the existing political opportunity into an enabling environment compelling President Biya to dialogue with Southern Cameroon leaders on our self-determination goal and that is the abolition of the unitary system in favour of federalism.


We call on our brothers, the Francophones and friends of Cameroon as well, to bring pressure to bear on Baul Biya to adopt a Federal Constitution. Details of this constitution can be worked out in a Constitutional Conference using the draft Federal Constitution submitted to the government in 1983, by the Cameroon Democratic Party and the AAC Standing Committee in 1993 and any other proposals that could serve as a basis for discussions.


We expect a new FEDERAL CONSTITUTION to be out before the federal elections. The New Federal Constitution need not be based on two states as in the 1961 Constitution but could be based on a Four States Structure. This was proposed by the CDP in 1983 and confirmed by the Father of Unification Dr. J,N, Foncha in his inview with Le Messager, Vol. 1V No. 013, Wednesday, 13 April 1994. “We are even ready to accept a ten State Federation if such a proposal is viable and generally supported,”


The Cameroon Democratic Party is fully committed to the unity of Cameroon on a Federal structure. We fully support the aspirations of the Anglophones to live in harmony and peace with their Francophone brothers in a Federal Republic . We condemn the Government of President Biya for jeopardizing the unity of Cameroon by delaying the Federal Constitution. We appeal to friends of Cameroon and all lovers of Democracy to join us in this constitutional battle. The unity of Cameroon is at stake.


OUR MODUS OPERANDI


Distinguished delegates and fellow brothers and sisters, how do we go about executing this task, in the face of insensitive leaders that have persistently played deaf, dumb and blind to the demands for political change. Sensationalism is not one of our modus operandi.


The first condition for this operation is a united front. We must Endeavour to speak with one voice once the common political objective has been identified, and to that end let me proffer a few suggestions.


CREATION OF A UNITED FRONT.
A need urgently exists to put in place a reputable United Front to serve as the voice of the Southern Cameroonians with clear mandate. It should not be modeled after the Ancient Greek parliament where membership was automatic by place of birth. Membership should be representative, grassroots oriented and should represent all shades of interests, opinions professions and must not be schemed to radicalism or conservatism. The quality and caliber of its membership should command respect within and without the country. It must remain non-partisan and non-religious.


A unified and standardized document containing details of Southern Cameroon ’s case (grievances and political, economic, social, cultural and religious goals) has to be produced for world-wide circulation. The Anglophone Draft Constitution, should be vetted, and presented to the United Front and if adopted by 2/3 majority, becomes instantly the Southern Cameroon version of the Constitution, and the bargaining mandate for our leaders with the Government.


Having said this, Ladies and Gentlemen, my Party, The Cameroon Democratic Party invites the AAC to make common cause with us in realization of an Anglophone State within the Federation of Cameroon . An Anglophone Constitutional Conference Delegation should be empanelled now and kept on standby, for call at short notice.


MOBILIZATION OF SOUTHERN CAMEROONIANS


We thankfully notice that the level of political awareness among our people has risen significantly since the inception of AAC. But we must admit that this level is grossly inadequate to produce rural and urban grassroots politically conscious men and women ever able to stand-up against any political challenges, ever able to defend their rights and political goals in any given circumstances. Intensive and extensive propaganda aimed at indoctrinating the citizens of Southern Cameroon is the sine-qua-non for the realization of our political, economic and social aspirations.


Our people must know their political rights and be prepared to defend them at all cost. A program of action to mobilize those who in turn will energize Southern Cameroon polity and political wisdom, wizardry and total commitment to the political course must be put in place.


The United Front must as a matter of urgency, mobilize support for FEDERALISM from all political parties in Cameroon . Any political party or pressure group that does not support a Federal Constitution must be considered an enemy of Anglophone aspirations and interests. Accordingly, serious campaign must be mounted against such political parties or pressure groups. Anglophones in such political parties or groups should resign immediately. No Anglophone should be voted for in any election if he/she does not support Federalism.


All traditional rulers and elder statesmen should be canvassed for their support. Educational institutions should be mobilized and educated on the merits and importance of federalism. Trade, tribal, and social unions should be co-opted and transformed into mobilization organs.


DIALOGUE WITH BIYA
Well represented delegations consisting of Elder Statesmen, Fons, Chiefs and United Front Delegates should make a representation to the President of the Republic of Cameroon on the urgency of a federal constitution. The same delegation should meet leaders of political parties, Elder Statesmen and pressure groups in all the eight Francophone provinces, on our uncompromising stand on Federalism.


A time frame for the Constitutional Conference must be obtained from President Biya’s regime now and rigidly kept to. Let us pray that President Paul Biya will learn a lesson from Frederich DeKlerk of South Africa and call for abolition of the oppressive unitary system in Cameroon .


WORLD SYMPATHY AND SUPPORT


Paid adverts should be inserted in the Cameroon Radio, Television, and prominent newspapers. Where funds are available, trips composing of the above mentioned delegations should be sponsored abroad to important friends of Cameroon who can exert diplomatic and economic pressure on President Paul Biya to adopt a Federal Constitution. These friends should include France , Great Britain , USA , Nigeria , Canada , Germany , etc.


May God bless Cameroon and spare it from chaos, anarchy and doom.


Long live AAC.
Long live CDP.
Long live Cameroon .


A.S. NGWANA
National Chairman, CDP.”


NB :I delivered this address nearly 15 years ago, and today we of the Cameroon Democratic Party/Cardinal Democratic Party still hold the same view that a Federation is the only quick and bloodless solution to the Anglophone Problem.


Chief A.S. Ngwana*,
National Chairman ,
Cardinal Democratic Party, CDP
Cel. +237 77757173
Email; ngwanasamba@yahoo.com