CHAPTER ONE

INTRODUCTION  

Background to the study

The United Republic of Cameroon, as the former Federal Republic of Cameroon- is now called, had been through the hands of the Germans, _ the British and the French from 1884-1961. The political evolution of Cameroon is very complex on account of the differences in the culture and political thinking of the three countries which ruled it. Germany ruled Cameroon from 1884-1915 as a colony and in 1916 Cameroon was divided between Britain and France following the defeat of the Germans in Cameroon in 1916. Britain and -France ruled their· respective portions of Cameroon as mandated territories -0f the League of Nations from 1919-1945. After the Second World War, France governed her portion as a trusteeship territory of the United Nations Organization until it was granted independence in 1960; Britain a~so administered her portion as a trusteeship territory of the United Nations until 1961 when it was granted independence. (Julius,1979)

Christianity is a prominent religion in Cameroon, and like all existing entities, it has undergone evolution over time. Founded on the teachings of Jesus Christ, Christianity was first introduced to Cameroon between 1841 and 1845 by a group of pioneering missionaries. These early missionaries included John Clarke, Dr. Prince, Joseph Merrick, Andre Fuller, and Alfred Saker, who were primarily Protestant Baptist preachers (Mveng, 1987; Nsoga, 2005; Slageren, 1969; Eyong Eta, 1988). They were later followed by the Basel Mission, another Protestant mission. The Catholic Church arrived later, on October 25, 1890, thanks to the efforts of Andreas Kwa Mbang, a Cameroonian who had studied in Germany and helped spark a ‘German missionary conscience’.(Ndem,2023).

Since its introduction, Christianity has experienced significant growth in Cameroon, with millions of citizens embracing the faith. According to Mbakop (2007), the Christian population has increased from 50% in 2004 to 56.6% in 2005. It is likely that the number of Christians has continued to rise, given the growing influence of Christian persuasion. This paper does not provide a comprehensive historical analysis, but rather examines the changes that have occurred in the Christian domain between 1990 and 2009, with a focus on the role of language in responding to these changes.

When European missionaries arrived in Cameroon in 1841, they encountered a population unfamiliar with the concept of Jesus Christ. While they faced initial resistance, the missionaries employed various strategies to convert many Cameroonians, who subsequently continued to practice and spread the faith. (Ndem2023)

The missionaries employed a range of persuasive tactics to convert the local population, including the establishment of educational and healthcare institutions, vocational training centers, and evangelistic campaigns. For instance, Joseph Merrick founded the first elementary school in Bimbia in 1843, while Alfred Saker built the Baptist Mission station in Victoria in 1858. These methods remained relatively consistent from the 1840s to the early 1960s.

However, the introduction of Pentecostalism in the mid-20th century marked a significant shift in the Christian landscape. This new denomination emphasized the reality of divine miracles, healings, and deliverances, which resonated with many Cameroonians. The Pentecostal movement also introduced novel forms of worship, including ecstatic expressions and trance-like states. As a result, the trajectory of Christianity in Cameroon underwent a profound transformation, with established denominations adopting certain practices from the emerging Pentecostal movement, and vice versa.

The landscape of Christianity in Cameroon has undergone a significant transformation. Unlike in the past, when churches were primarily introduced by foreign missionaries, many churches in Cameroon today are founded by individual Cameroonians, as well as foreigners from countries like Cameroon and the Democratic Republic of Congo. This shift has resulted in the proliferation of churches without affiliations to mother churches or missionaries abroad.

The traditional route to becoming a priest or pastor, which typically involves graduating from a seminary or theological school, is no longer the only path. Some preachers have never attended a bible school, instead gaining knowledge from attending Pentecostal churches. Others may start as lay preachers and later become ordained pastors without formal theological training. These new churches often begin as small, informal groups, such as family or quarter prayer groups, and may eventually evolve into full-fledged churches. It is at this stage that some preachers may seek support from foreign denominations or sponsors. This lack of regulation in church creation has led to a staggering number of Christian denominations and churches in Cameroon, with over 300 different church organizations in Yaoundé alone. (Ndem,2023)

Cameroon has a rich and diverse culture made up of a mix of about 250 indigenous populations and just as many languages and customs. The country is nicknamed “Little Africa” as geographically, Cameroon consists of coastline, mountains, grass plains, forest, rainforest and desert, all of the geographical regions in Africa in one country. This also contributes to its cultural diversity as ways of life and traditional food dishes and traditions vary from geographical region to geographical region.

Cameroon culture consists of numerous religions including Christianity (about 79%), Islam (about 21%), and many other indigenous religions. The citizens of Cameroon are entitled to freedom of religion, as it is stated within their constitution. Therefore, citizens are free to practice any religion they choose, without harassment or forceful conversion. The northern part of Cameroon is heavily occupied by the Fulani people (Fula: Fulɓe; French: Peul or Peulh; also known Mbororo, though this has sometimes been seen as pejorative (Mouiche et al,2011). The Fulani are mainly Muslims, because Islam is the dominant religion in the northern region. The western region is home of the Bamum people, an ethnic group that also practices the Islamic religion. The French-speaking people are often inhabitants of the southern and western regions and the majority of them are Catholic, while English-speaking citizens more to the west tend to be Protestants.

In Cameroon leadership from the onset had been Decentralized to smaller Unites though Answerable to the state. Villages or Communities had Leaders who are considered grass root leaders. Villages had Traditional Rulers who control the activities and Affairs in their Confines. Traditional Rulers had been in pre colonial era, and been used during the period of Colonisation and even After independence Traditional Rulers are still recognized and respected by the state. Traditional Rulers in present time have been charged with some Authority within the Confines of their Locality or Community. They Represent the state in their small unity and in some Capacity.

The relationship between traditional rulers and the church in Cameroon has been complex and often contentious. Traditional rulers, also known as “chiefs” or “fon,” have played a significant role in Cameroon’s history and culture, serving as intermediaries between the state and local communities However, with the introduction of Christianity by European missionaries in the 19th century, the influence of traditional rulers began to wane (Ngoh, 1996, p. 45). The church, particularly the Catholic Church, has had a profound impact on Cameroon’s society and culture. Christianity was introduced to Cameroon by German missionaries in the late 19th century, and it quickly spread throughout the country (Kamerun, 2003, p. 12). The church played a significant role in the country’s education and healthcare systems, and it also influenced the country’s politics and economy. Despite the significant contributions of the church to Cameroon’s development, conflicts have arisen between traditional rulers and the church. One of the main sources of conflict has been the issue of land ownership. Traditional rulers have historically controlled land in Cameroon, but the church has also acquired large tracts of land for its missions and other activities (Nkwi, 2011, p. 78). This has led to conflicts over land ownership and use, particularly in areas where the church has established its missions.

Another source of conflict has been the issue of cultural practices. Traditional rulers have sought to preserve traditional cultural practices, such as the worship of ancestors and the use of traditional medicine (Kah, 2008, p. 90). However, the church has often viewed these practices as “pagan” or “heathen,” and has sought to suppress them. This has led to tensions between traditional rulers and the church, particularly in areas where traditional cultural practices are still strong.

In recent years, conflicts between traditional rulers and the church have escalated, particularly in the Northwest and Southwest regions of Cameroon. The conflict has taken on a political dimension, with some traditional rulers accusing the church of supporting the government’s efforts to suppress traditional cultural practices The church, on the other hand, has accused traditional rulers of seeking to undermine its authority and influence in the country. the conflict between traditional rulers and the church in Cameroon is a complex and multifaceted issue. It is rooted in historical, cultural, and economic factors, and has taken on a political dimension in recent years. Understanding the background to this conflict is essential for developing effective strategies for resolving it.

1.2 Statement of the Problem

The relationship between the church and traditional authorities in Bokwango community, Buea Municipality, has been marked by conflict and tension. The community is home to a diverse population of traditional authorities, Christians, and Muslims, which makes the situation prone to conflicts over land ownership, cultural practices, and the role of traditional authorities in modern society. The conflict between the church and traditional authorities in Bokwaongo community seems to be characterized by a clash between modernity and tradition. The church, particularly the Christian denominations, has been accused of undermining the traditional authority and cultural practices of the indigenous population. For instance, the Baptist Church in Bokwango community has been criticized for discouraging its members from participating in the traditional Liyengu festival, which is an important cultural event for the Bakweri people. This has led to tensions between the church and traditional authorities, who see the church’s actions as an attempt to erase the community’s cultural heritage.On the other hand, traditional authorities have been accused of resisting modernization and soul winning efforts initiated by the church. For example, the Paramount Chief of Bokwango has opposed the church’s efforts to establish a mission school in the community, arguing that it would lead to the spread of Christianity and the erosion of traditional values and practices. This has led to tensions between the traditional authorities and the church, who see the traditional authorities’ actions as an attempt to hinder the spread of Christianity. The conflict has significant implications for the social and economic welfare of Bokwango community. The failure to resolve this conflict hinders the community’s ability to live in harmony and promote peace and unity. Therefore, this study aims to investigate the conflict between the church and traditional authorities in Bokwango community, with a focus on the historical and cultural contexts of the conflict.

1.3 Research Questions, Objectives and Hypothesis

1.3.1 Research Questions

Main Research Question

1. What are the factors that have contributed to the conflict between the church and traditional authorities in Buea Municipality, Cameroon?

Subsidiary

2. How do the church and traditional authorities in Buea Municipality perceive and respond to the conflict, and what are the implications of their responses for the community?
3. What strategies can be employed to resolve the conflict between the church and traditional authorities in Buea Municipality, and what role can stakeholders such as the government, civil society organizations, and community leaders play in promoting peaceful coexistence?

1.3.2 Objectives of the study

Main Research Objective

1. To identify and analyze the factors that have contributed to the conflict between the church and traditional authorities in Buea Municipality, Cameroon.

Subsidiary Research Objectives

2. To examine the perceptions and responses of the church and traditional authorities to the conflict in Buea Municipality, and to assess the implications of their responses for the community.
3. To investigate and recommend strategies for resolving the conflict between the church and traditional authorities in Buea Municipality, and to explore the roles that stakeholders such as the government, civil society organizations, and community leaders can play in promoting peaceful coexistence.