This intriguing novel chronicles one migrant worker's experiences on a colonial plantation in West Africa. Martin Tebi cannot wait to board a truck to the south where he hopes to become a pioneer at a newly established oil palm plantation. Once he arrives, he realizes that becoming a 'Big man' in a new environment would not be as easy as he had thought. Set in the South West Region of Cameroon near the Bakassi region, this captivating story told in an authentic voice that fuses Pidgin and Standard English would keep readers spellbound as they follow Martin through his many struggles to become the first African manager. The experiences of Martin Tebi would resonate with economically displaced people in any part of the world.
Drawing on current theory in symbolic anthropology and sociolinguistics, this interpretive essay investigates a complex form of joking based on material collected in a Western Apache community wherein Apaches stage carefully crafted imitations of Anglo-Americans.
Faced with debts at home and threatened by poverty, Akroma a brilliant and well-educated Ghanaian, using unorthodox means, successfully gets into Cameroon. He is bent on making a fortune. Drawing on his tremendous presence of mind and, capitalising on the early discovery that in Cameroon there is no conscience that money cannot buy, this illegal alien, travelling under three criminal identities, builds up a great amount of wealth. But he cannot buy the entire police force. One police man, Inspector Kum Dangobert, will get even with him, even if it means death. The rest of this very readable novel is about what happens when the Ghanaian evil genius is pitted against the best Cameroonian police superintendent. It is the clash of giants that ends in a cataclysm.
Characteristically, Africans in any Western country are asked so many different questions about "Africa," as Westerners love to refer to the many countries that make up that huge continent, as if Africa were a single nation state. So one begins wondering why it is that Africans, on the other hand, do not refer to individual European countries as "Europe" simply, then the trends and consequences of stereotyping begin setting in just as one is getting used to being asked if Africa has a president, or if one can say something in African. It is some of these questions that Emmanuel Fru Doh has collected over the years and has attempted answering them in an effort to shed some light on a continent that is in many ways like the rest of the world, when not better, but which so many love to paint as dark, backward, chaotic, and pathetic.
In Cameroon and Africa, lakes are sacred and often secret places. They fascinate curiosity and have often served as repositories of local histories, memories and dreams. In Mystique, Bime offers the reader a rich and seductive menu of reflection on the significance of legends and myths on and around lakes in Cameroon, Ghana, Benin and Tanzania. She tells her stories with the talent and elegance of a writer who does not only have an ear for what others tell her but who also has the ability to transform what she hears into something uniquely hers and truly universal. Mystique is a must-read and an opportunity for progeny to keep alive a tested and cherished heritage of story-telling. This is truly innovative and culturally relevant entertainment that invites the reader to unchain her spirit to explore. Beatrice Fri Bime, an international management consultant, who enjoys humanitarian affairs, holds a Master of Business Administration (MBA) degree from the University of Wisconsin-Whitewater, USA. A Cameroonian, she has worked in Banking, government, national and international organizations and is author of Some Place, Some Where. She lives with her family in Yaounde.
Rock of God centres on a significant war that Nso fought with Bamoun in the 1880s, and which war resulted in a devastating defeat for the Bamouns. During this war, a major Nso combat rule was broken: the Sultan (king) of Bamoun was decapitated. Both local story tellers and historians have indicated that the Sultan was only supposed to be captured alive. The play explores some very compelling reasons for this violation. It mocks any attempt at categorization because the events involved are as historically relevant as they are anthropologically profound; as literarily dense as they are linguistically compelling. It surely stands on its own because it clearly combines concepts of docu-drama, morality play, classical theatre, historical drama, and much more. But beyond all else, it is great artistry that demonstrates the genius of experimentation.
This compelling narrative pits the legacies of two men in the village of Nwemba. Winjala the Crude, yardman to the English surveyor Pete Harrington, kills the latter's favourite animal, the big monkey called Stirrup, and runs to his village. Sama Gakoh, washerman to Harrington, also returns home when his services are terminated for age reasons. Both hold clashing views of the white man. They die shortly after their return but their sons pick up and sustain their conflicting philosophies. The drama culminates in the fishing contest where the village chief, Ndelu, takes an unprecedented decision charged with meaning and wisdom. The action is given piquancy by a strong undercurrent of human passion that flies in the face, so to speak, of artifices that divide and alienate. We are dealing here with a profound allegory that brings the classical stereotypes into pointed - and hopefully final - disrepute.
There is a growing body of literature on what was originally envisioned as a free political association of the French and British Cameroons and its dramatic effects on the 'British Cameroons' community. Anyangwe's new book is an attempt to write the history of the Southern Cameroons from a legal perspective. This authoritative work describes in great detail the story of La Republique du Cameroun's alleged annexation and colonization of the Southern Cameroons following the achievement of its independence, while highlighting the seeming complicity of the United Nations and the British Trusteeship Authority. In the process, Anyangwe unravels a number of myths created by the main actors to justify this injustice and, in the end, makes useful suggestions to reverse the situation and to restore statehood to the Southern Cameroons. The book is rich in archival research and informed by a global perspective. It convincingly shows the uniqueness of the Southern Cameroons case.
The following pages, initially prepared for limited circulation in 1961, contain brief extracts and summaries of those parts of Eugen Zintgraffs book NORD-KAMERUN (1895), of most interest concerning the colonial Bamenda and Wum Division. Zintgraffs book, the first by a European about the Grassfields, has not been translated and is hard to get second-hand. In using these notes the following points should be borne in mind: Zintgraffs knowledge of Bali (Mungaka) and Hausa was very slight, and his discussions of character, motives and political institutions are consequently superficial and open to criticisms. He had no means of checking what he was told, or thought he was told. He had no previous knowledge of any similar culture and no training in ethnographical method. He was, however, a good observer, and his descriptions of tools, dress, weapons and the like, can be regarded as fairly reliable. Finally, it must be remembered that Zintgraff wrote the book to justify his own actions and to support that small but influential section of public opinion in Germany which favoured rapid imperial expansion. A full account of the actions and motives of Zintgraffs opponents in the Kamerun Government and in the Colonial Bureau of the German Foreign Office has not been written: we only have one side of the story. But there are some suggestive points made in Rudins GERMANS IN THE CAMEROONS and others referred to in these notes. What is perhaps most striking about Zintgraffs account is the fact that the people of the Western Grassfields were not so isolated from one another or their neighbours as might be thought. A network of trade-friendships covered the country and big men exchanged gifts over long distances. These links must be set beside the insecurity due to raids and slave-catching, and are well worth investigation.
Initially considered something of a black sheep within the Anglophone Cameroon literary genres, the Anglophone novel has gradually grown to carve out a respectable niche for itself in the Anglophone Cameroon sub-system, imposing itself in a way that makes it impossible for critics to ignore it. Now a vibrant genre, it even threatens to overtake drama and poetry, both of which have enjoyed more critical attention. This book is a study of how Anglophone Cameroon has contributed in extending the possibilities of the novel as a literary form, and of some of the established conventions necessary for a fruitful evaluation of the growing body of the Cameroonian novel in English. In this eclectic and compelling book, Ambanasom sets out to achieve three primary objectives: to introduce the reader to the extensive body of Cameroonian novels in English, to re-examine the distorting and limiting criteria upon which the critical assessment of the Cameroonian novel in English has so far been based, and to bridge the widening chasm between literary theory and actual critical practice. To achieve these objectives, Ambanasom begins by elaborating an alternative and flexible theoretical framework which he christens the 'Socio-Artistic Approach' and which, according to him, is 'concerned with both a text's thematic, moral, cultural or ideological issues, on the one hand, and its central literary analysis, on the other.' He then proceeds to use this new critical framework to examine twenty-seven major Cameroonian novels in English. There are critical voices, already emerging within the Anglophone Cameroonian literary circles, calling for rigorous teaching and practice of theory in the interpretation of literary works, setting in motion a critical discourse. Such a call is salutary, and welcome. Those university lecturers whose responsibility it is to teach theoretical courses should take this call very seriously, moving from theory to hands-on practice. This book is Ambanasom's contribution to that critical debate.
