Wanderungen und Forschungen im Nord-Hinterland von Kamerun

Abstract

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European and Cameroonian scholarship on ethnicity and the making of identities in Cameroon: colonial and post-colonial trails

“…In reading through Bali Nyong'a's official history and its recent exegesis impregnated as it is with a high dose of discourse about Chamba-ness and in contrasting this with its prominent Grassfields culture, one gets the impression that something is hidden or has been lost over the generations in which Chamba identity has been worked and reworked. In fact, by the time of Hutter's visit to Bali Nyong'a, it was not the Chamba but the Bamum kingdom (speakers of the pati-Nun group of languages) that was the model of social and political organization (Hutter, 1902) while one of its key institutions (voma) was imported from the other Bali groups in an apparent process of enhancement of Chamba-ness. If there has been a deliberate process of enhancing and affirming the dominant position of Chamba elements and the external distinctiveness of a "purported" Chamba identity in the colonial and post-colonial setting, the dynamic has also contributed to enhancing "organized oblivion" or "forced forgetting" (Connerton, 1989: 14) vis-à-vis a Grassfields character.…”

Things of the Ground: Children's Medicine, Motherhood and Memory in the Cameroon Grassfields

“… 1 In the Atlantic trading ports of the Gold Coast, ‘Bayon’ slaves, as those captured in the Grassfields were known, were especially valued for their obedience, honesty and hard work, and the evidence suggests they were traded in large numbers over centuries (Argenti 2007: 52–3; Hutchinson 1967: 322; Hutter 1902: 260; Koelle 1854; Warnier 1995: 253; Wirz 1973a; 1973b). …”