Air Youth: Performance, Violence and the State in Cameroon

Youth and the Social Imagination in Africa: Introduction to Parts 1 and 2

“…The riculture, and the means to ''progress.'' But they are selfishness of elders, and of those in power or with significantly ignorant of social knowledges that are riches, is counterposed to the interests of youth in key to their own success: they see themselves as too the morality of society as a whole (see also Auslan-''foolish'' to vote (even when of age to do so), and der 1993 ;Niehaus 1998;Argenti 1998). Youth, parunable to diagnose or treat ailments of social origin tially disarticulated from their own domestic realms, (notably witchcraft).…”

The Changing ‘Life’ of the Buffalo/Cow Horns and New Methods of Adaptation by Carvers/Patrons in the Grassfields, Cameroon

“…Accordingly, the discussion drew from, and contributed to the literature on the ideological and fictional character of the term tradition (Fabian 1983, Hobsbawm and Ranger 1983, Clifford 1988, Ranger and Vaughan 1993. More particularly, it contributed to Argenti's (1998) argument about carving and the wilderness in the Grassfields. It demonstrated that the scenario outlined by Argenti is not unique to youth groups in the Oku -in fact, it cuts across the traditional and contemporary fabric of the various kingdoms in the Grassfields and this is confirmed by the findings in this research.…”

“…Treasures were, and still are, being exchanged by traditional rulers and notables of neighbouring and distant fondoms as a means of not only strengthening existing relationships but also of creating new bonds between elites and friends (Godelier 1999). Similarly, Argenti (1998) has pointed out that the Oku collection includes objects with foreign aesthetics, extending to the material culture of Europe, and several European provenances, such as German Toby jugs and vases believed to have been exchanged between traditional rulers and German explorers. The palace collection of the kingdom of Bamum also include Muslim dresses dating The Changing 'Life' of the Buffalo/Cow Horns 51 back to 1897 when King Njoya abandoned the traditional Grassfields gown and cap used by traditional rulers in favour of Muslim outfits (Geary 1996:169).…”

Troubles de l’intestin

“…Nicolas Argenti montre en outre comment les mascarades villageoises sont mises au service de rites féminins de fécondité, s'attachant ainsi à restituer le point de vue des femmes, davantage absentes du livre de Jean-Pierre Warnier (qui a tendance à rabattre la perspective des femmes sur celle, dominante, des hommes). D'autres danses, d'origine récente, expriment plus nettement encore l'autonomie des dominés vis-à-vis du palais (Argenti 1998(Argenti , 2001(Argenti , 2004. Il s'agit de mascarades organisées par des femmes ou des jeunes hommes, souvent interdites par le palais et portant des noms évocateurs (tel le groupe « Mondial »).…”