Mwe start with an account of a lived story. This is a tale setting out the mechanism for transmitting power to the Fondjomekwet chiefdom. If everyone feels exposed despite enormous precautions taken here, it is beyond my control. And I have no doubt that those who will find themselves entitled to reproach me, will at the same time experience the hidden pride of having been protagonists of a story which can serve as a counterexample in a demonstration (for the triumph of the values of democratic) to the Kemites and other Pan-Africanists who, it seems to me, want to invent a specific form of devolution of power in Africa. If this post can appear, it is precisely in favor of the freedoms in gestation in our country; since our friends in China and in certain Arab countries are prohibited by both computer and legal means.
Two years before his death I visited my grandfather, His Majesty the King of the Fondjomekwets. He received me quickly in his box at the Hila hotel in Douala. It was a Friday morning. Seeing the waiting world I resolved to go to the essentials by the usual polite formula devoted to kings: - Ohgiaha (do you know me?) - Chisiele (sit down) he said to me. In order not to tire the reader, I translate the rest of the conversation into French. - King of the country, I came to thank you for raising my mother to the rank of Mbeuh po Fo ô. This term can be rendered by Activator of Princes. - Like that? He told me. - My King, I adore you very much. I said. The king is the king of all, of those who love him and of those who do not love him. He said. I understood that saying "thank you" would be a condescension on his part and he could not give me this gift. I went on: - I'm sure I can love the one you give as a donation to the countries. A way to ask for your age, who will be your successor? You do not ignore the diplomatic war for your succession that your princes deliver? Every prince sees himself already crowned king. In princely courtesy what is said masks what we mean. And it is the duty of the interlocutor to decode what is said to be able to answer what the question hides. From this point of view, my grandfather is a preceptor. He said to me: - the one who is the king of the country, it is the one who will not seek palaver because he will already be king. "So it's a gangster story," I thought. I revisit the edifying scenes. The most reckless princes already had their courts, made up of princes who believed themselves the least apt to compete for royalty, elements more or less distant from the royal family, and even from certain notables. During the demonstrations, I would expect people to say: “- we want someone from the village. These words sounded marvelously in the ears of the princes whose mothers were leaving the village. In the struggle for the conquest of power, there was the effort of each boy legitimately ambitious. There was also the parade of girls unjustly removed from the royal office by local traditions. Each one doing his best so that the final choice designates one of his maternal brothers. One of the princesses did not hesitate to threaten the King: "- who are you leaving me to? I opened my buttocks in Yaoundé to Ministers for Rdpc affairs. ». It must be explained that the ruling royal family consists of a king, his wives and his children. At the royal court, a mother and her children are a maternal family. It seems to me that this battle for power was not just verbal. One of my friends in this melee, the only one who combined beauty, rigor, virtue, and presence for this task, died poisoned. Another great friendly and unifying tribune was transformed into an occasion in "toutou". A transient state where a victim deliberately but irreversibly declaims words uttered by an unknown operator. He had committed the stupidity of saying to the king "you must already give me the place" All these things crossed my memory in a flash. I said then: King of the country, are you sure that you have given in the exercise of your function all the best of which you are capable or, do you think that the best is yet to come for Fondjomekwet? To this question, he deciphered that I asked him about his record. He slowly turned his head from left to right and asked a subject standing there to lead me to the restaurant and serve me what I want. What had I done to his Majesty to deserve such a favor? I could not say it. Still, with a flattering smile, two princes followed me to my table. I was in an uncomfortable situation, the custom is that we are not a burden for the King. Being penniless, I tell myself that it is better to eat nothing than to cover myself with the dishonor of seeing the king settle my restaurant bill. I was thinking about this when I saw a childhood lover enter the room. I made a move in advance towards her and explained to her the situation without care. She then invited the waiter to bring him the bill in his room. I then returned to my two friends of the moment with an enhanced prestige. At the choice of each, the table was soon garnished. The conversation went on even more. Besides, my princes had not grasped anything of my intercourse with their father. I was prepared to talk with the king. So talking with them seemed boring. So I replied laconically to their fallacies and assumptions. You find ? This is it. - It's possible ... And as they could not see that I was not with them, I returned to the question that earned me these setbacks. How can I explain that my grandfather, the King who was the Mayor of Banja for more than a decade, has no viable road to his home? In the dry season dust reaches 20 cm thick. In rainy weather, it is better to go by foot than by car while the raw material for this road exists in abundance in the surrounding mountains. The techniques for building stone paved roads have existed for more than 20 000 years before our era. I was in these kinds of thoughts when the king came into the room, made me come to him and said: - Who came to do what in the country and I refused? - The king is above all the good of the country! I said. - You understood ! He said and left this place. It was with fright that I answered his question. From the questioner I was at the beginning of the interview, I became the questioner. I told myself that the question that earned me a break at the hotel restaurant had awakened in him the criticisms and reproaches that the villagers said about him and of which he was aware. He then decided to know which side I was on. He wanted to know if I was a representative of his enemies or a mere curious admirer. The image of this villager who had died paralyzed for importing an opposition party to the village crossed my head. I then told myself that my physical and psychological integrity depended on the wording of my answer to his question. Besides, will I have answered otherwise? Admitting that any criticism was possible. My grandfather would soon be in touch with his conscience when the good hour came. From this point of view my question was pedagogical in itself. It was therefore not wise to find a courteous formula to tell him that it is blameworthy to justify his inaction by the inertia of his subjects. But the King could not lose sight of the fact that he was not in front of an admirer; it was 35 years that I had tried to see him whenever under the duress of events. But my answer to his question testified to my harmlessness. To these eyes I refused to assume my role as opponent and to awaken in him his animality. In the royal art of repression, the opponent is struck down only if he has confirmed his position. This King having a high esteem of himself could not depart from this rule. There was therefore for me an honorable margin of exit. And I took refuge in it by claiming that it is the good of the country. Also in his mouth, "you understood" means "you are self-contained and that's good for you. So I was a vulgar coward. It was necessary because the urgency at that time in this hotel, was to find an old privacy to eventually obtain an extension of its debt of the day. However, no certainty was possible in advance. When an attractive woman pulls us out, it is sometimes to subject ourselves to even greater humiliation.
His majesty Kamga David, King of fondjomekwets died 4 December 2008. The ceremonial to co-opt the designated successor was fixed on January 4 2009. I resolved not to woo any serious candidates. I ran the risk of making him sniff my presentiment that royalty had fallen to him. I would then feel compelled to comfort him after the loss of this coveted charge. I too was a pretender to this crown. But it took me to be pointed out that at least 475 people were at first unfit to assume this task of King. So, I did not have a chance. That Sunday in Fondjomekwet, I would be a spectator.
Sometimes we are attracted by what we dare to flee. 9 days before day "j", I accompanied my brothers and sisters who traveled to participate in the work necessary for the event. Passing a bistro in Bépanda Douala, the words, "hey! Whoweoui (who's that?) Abubakar, "sounded. I looked and saw a prince in a suit that suited him admirably. So I shouted: - Miehou (His Greatness) how are you? - Come in and take a seat! he said. What I did. Immediately he gave the order that they serve me good wine. What was done. - It is the King who offers you, the King of fondjomekwets! He said. I understood why his eyes are illuminated when I called him "His Greatness", despite his small size and his handicap. Where could such certainty come from? From his father's mouth, no doubt. The grandfather might have given theoretical guarantees of his succession to each of his sons most eager for power. Nobody could have guessed that it is a preservation policy. This old lion at his twilight, had to avoid that his males in their covetous ardor neutralize themselves or even kill each other in their legitimate struggle to accede to the throne. His estate could then come out of his lineage. Also, when the King said to me "- the one who is the King of the country, it is the one who will not seek palaver because he will already be King", only the term "ne don't go looking for palaver ”. In his immense love for his sons, he shone on everyone's throne and called for calm. Who could have done otherwise in this situation? I do not see in this dispute a credible alternative. However, as a safeguard against him, peace in his court, and in his discretionary powers, it may happen that the King puts to death by hidden means, that of his children whose thirst for power may bring him to challenge the succession choices of his father. This is what can be said in certain royal courts, the deaths of some males just before that of the King. And I'm not saying that this was the case at fondjomekwet. But I suggest this possibility in some cases seen elsewhere. This is purely subjective to push historians who will read me not to limit themselves to the surface game when they will examine in more detail the facts relating to chieftaincies. Because all power is dangerous even for his own. Whether this power is democratic or not. And now, I have before me a prince who is mentally already consecrated King. As I watched, a curiosity struck me. Unlike those brothers and sisters I have seen, he was the only one who did not have the physiological traits of his father. But in view of his certainties, this aspect of things was without consideration. Since he was not yet practically King, I could ask him transparent questions. Not because as a King, he would not appreciate transparent questions, but because if one of the elements of his court who assist him in his duties, feels that we have lacked respect to the King, we can receive a psychic discharge. I appreciated his words "profit for the village", "more for the village". For him the local elite and bourgeoisie should henceforth serve as a social lift for the young people of the village beyond their family cells. . Also, I was sincere when, leaving him, I said to him: - His Greatness, I am proud to know that we are at court. At which level or which floor were we at the chieftainship, this was obvious to me and not to him yet. A rumor at the royal court says that the King is the one who is born with a bracelet mark on his hand. But in this case, there were several in this situation. My grandfather could not be fooled. Any ambitious woman of her court knows how to be initiated to be able to produce such a phenomenon on her unborn boy. And the one who does not have sufficient initiation can always resort to spells professionals. Knowing my grandfather for having confronted him several times, The chances of this lame man were good, his external handicap could not influence the King's choices. I already said that I was at best, the 475th candidate. And I made the calculation for him by memory, in comparison with other possible candidates, it seemed to me to have a consequent political project and I was angry at not having rubbed the other candidates. It was impossible because not everyone was in the country. I could not give him a rank. And I wanted him to be the next King of fondjomekwets. He was still sitting because he wanted to get to the village as late as possible.
That Sunday, I arrived at the chieftaincy of Fondjomekwet towards 9h in good company. For the occasion, I had thought it best to get an aide-de-camp. It had to be prestigious enough to deserve my consideration and sufficiently erased to accept my leadership. I had no difficulty in having Charles Ruffin Toche accompany me, a notable Chugou. As soon as I arrived in the family home, my little sisters were busy looking after us, I tasted the joys of finding myself their big brother. So I had a royal court there. I showed them my gratitude and went to the camp dedicated to the demonstration. At the entrance of the royal court, I saw a dozen open shop newly built in wood fiber. These were spaces reserved for the snack which should follow the cooptation of the new King. It seemed to me that I was welcome in 3 shop, I was honored and told myself that, given the big world that was announced, my absence would not be noted. I finally reached the camp. There was a tribune dedicated to the princes, a tribune dedicated to the rest of the village, a tribune for notables, kings and administrative authorities and a tribune for the women of the course, their friends and allies. I took my place at the tribune of the princes. What mattered to me more than anything was the political philosophy of the new ruling class who, that morning, was in command of the chieftaincy. Then, without paying attention, I watched the speakers speak to one another on the platform until the representative of the princesses and princes was announced at the platform. With an assured step, she rushed to play her part. In a clear and cheerful tone, she affirmed the availability of these brothers and sisters to accept without compromise the King who will be appointed. I thought it was wise. Was she going to nuance her remarks by taking advantage of this opportunity to challenge a mode of appointment of leaders who exclude women? Daughter of her father, she could only be conservative. Also, I was not surprised when she sank into opportunism by confirming the changeover of the village Fondjomekwet in the party in power. It was arbitrary. Seeing the young age of this princess, I told myself that power is renewing this in Cameroon. In Fondjomekwet we fly pavilion Rdpc as in Yaoundé we fly flag French. The trick to fondjomekwet, is that we brandished the election results in favor of Rdpc to hope for more favor and position in the administration while at the same time the villagers lack of road to evacuate their productions to the centers of consumption . The cunning in Yaoundé is that one diverts colossal sums to buy the influence of the French officials to be sure to be named Minister, ambassador or President of the republic while at the same time, the lack of funding for structuring infrastructures . The cunning not of philosophy. They enjoy the moment. They are impervious to Thought. Philosophers call these vulgarities the attraction of the immediate.
The speech phase was over. At the sound of the drums, my mother was wading at the head of the procession which was confluing towards the place from which the tamtams sounded. She already belonged to the finishing reign. And yet, while she was sick, she was humming and I was happy to see her like this. She was a girl of Valor. She was neither an actress nor a performer under the reign of her brother and King of fondjomekwets. It seemed to me that it was only a tool or rather a dead leaf in the wind; she was there where the King wanted it without any compensation. But it pleased him and it seemed wise to leave it in this situation. The purpose of the folklore she led was to attract princes and princesses so that the initiatory protocol had sufficient legibility to see and co-opt the nominees of the late King. I saw three boys and one girl co-opted. It's my mother who co-opted the girl. At that moment I recognized his high position in the Spirit of his late brother the King. I understood why since the death, she did not want to see me before that day. She did not tell me who were the elect of her brother the King. I thought that the first coopted Tchoumbou, was the new King. But when he arrived at Lagkam, Djoumbissie was already there. This was so because a few weeks before his death, the King Kamga had invited his friend the King of Chula to submit him to a ritual of integrity. After which this friend headed a small delegation, composed of Two Little Sisters of King Kamga, sent a package to the governor's palace in Bafoussam. This parcel contained, by order, the names of the nominees for the Chiefdom of Fondjomekwet. Chiefs Batié, Banja and Fomopia received copies. Thus, when the initiatory protocol saw Djoumbissié around Banja, he was caught and led to Lagkam while waiting for his deputies. By speculation, it can be said that it is a safeguard measure; given the lust for the royal function. Because, as long as the nominee has not crossed the threshold of Lagkam, he may in one way or another be struck by the inability to rule. In the case of species, the sons who are co-opted in the public square serve as shields for those who are already in Lagkam. Lagkam is often spelled Lâkam in some authors; but when I write "Lagkam" it is such that I pronounce it in patois. This word literally means "gathering place" originally, it meant "the country of the gatherers". It is in this context that the late King's favorites acquire aptitude for the tasks that will fall within their functions. When notability presented to the representative of the Head of State the new King of fondjomekwets, I was already in Bafang where I left in the morning. This presentation was equal to me. In the republic as well as in a kingdom, it must be clear that a king has legitimacy only to the extent that he admits the political, partisan and plural activities of the villagers who accept his authority.
But where was my friend the Prince of Bepanda to go? He was not among the co-opted. I hadn't seen him in the procession either. In my guess, I supposed he would have let himself be put down when a notable in the secret of his late father might have said to him: - you are not in it. Two days later he still wasn't picking up my phone. I decided not to call him anymore. It was a pure product of Biyaism. Do we need to lock the electoral system in favor of a President if defeat is possible for him? Isn't it moral and political immaturity to stand for election if you are not fit to endure defeat? According to commentators, the management of elections in Cameroon does not allow a possibility of alternation. We let it be said so as not to expose ourselves to the secret services just as to fondjomekwet, we let the king do it so as not to expose ourselves to secret societies. Such is life. In Fondjomekwet, the elector had been one person, his dying king.
This short story seems to me sufficiently explicit to allow to answer the charges of the Kamites or Kemites (a word that comes from Cham or Kam, former name of Egypt) and other Pan-Africanists against the democracy. Let's first review what they say:
1- The governance model in traditional chiefdoms is replicable at the state level.
2- We do not democratize the colony
3 - Democracy does not pose the real problems of society.
4- In the West, democracy is played against people.
5 - Democracy is the supreme stage of imperialism
6- Africa must invent its scientific, economic and political model.
Taking our story as a documentary collection, I propose to deconstruct these propositions by showing that these disapprovals of the democratic effort, have their source in the regressive and repressive thought routed since the 60 years by the American Barry Goldwater. It must be said that the ka (é) mite Movement, which aims at African renaissance by its own means, is better known in the United States and among the African diaspora in Europe. Pan-Africanism is an endogenous movement that has been calling for political unity in Africa since the 50 years. Like any Movement whose actors are plural, the diversity of approach is inherent to them. But it seems to me that a group claiming this Movement occupies television sets and has the leitmotiv, counter-democracy. Their leader is Banda Kani.