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Journal articles on the topic 'Grassfields (Cameroun)'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

TERRETTA, MEREDITH. "‘GOD OF INDEPENDENCE, GOD OF PEACE’: VILLAGE POLITICS AND NATIONALISM IN THE MAQUIS OF CAMEROON, 1957–71." Journal of African History 46, no. 1 (2005): 75–101. http://dx.doi.org/10.1017/s0021853704000374.

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The story of freedom fighter Jean Djonteu provides a new approach to the history of Union des populations du Cameroun (UPC) nationalism in the Grassfields and Mungo regions of Cameroon. Within the context of Baham, his village of origin, Djonteu's actions and tracts reveal his politico-spiritual reasons for joining the UPC militia in its revolutionary fight against Franco-Cameroonian state administration. UPC nationalism and village political culture formed a hybrid of political ideologies, or a ‘village nationalism’ articulating UPC anti-colonialism with Grassfields political concepts of nati

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2

Poumie, Mohamed Mounir Mfonden, Peter Coals, Félix Meutchieye, and Olivier Miantsia Fokam. "Wildlife collections of Royal Palace Museums in The West Region of Cameroon with a Focus on wildlife conservation." Journal of the Cameroon Academy of Sciences 16, no. 3 (2021): 249–61. http://dx.doi.org/10.4314/jcas.v16i3.5.

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The royal palace museums of the Grassfields’ Kingdoms of West Region of Cameroon are well recognized for the preservation of culturally significant objects and practices. To date, the role of palace museums in wildlife conservation has received little consideration. Herein, a preliminary study into the animalbased artefacts of palace museums from a wildlife conservation perspective is presented. A total of 11 chiefdom palace museums in the West Region of Cameroon were surveyed and the animal species represented in their exhibitions recorded. Parts of 32 different animal species, including loca

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3

Lavachery, Philippe. "Le Peuplement des Grassfields: Recherches Archeologiquesdans L’ouest du Cameroun." Afrika Focus 14, no. 1 (1998): 17–36. http://dx.doi.org/10.1163/2031356x-01401005.

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The Settlement of the Grassfields: Archeological Research in the West of Cameroon Until recently the Grassfields (Western Cameroon), cradle of the Bantu languages, were an unknown zone from an archaeological point of view. The excavations of Shum Laka rock shelter offer the first chrono-cultural sequence for the area. After 20 millenniums of microlithic (Late Stone Age) traditions of hunter-gatherers, a new culture with macrolithic tools, pottery and arboriculture (Stone to Metal Age) slowly developed from 6000 BC onwards. Correlation with palaeo-climatic and historical linguistic data suggest

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4

Warnier, Jean-Pierre. "Un parcours pluridisciplinaire dans les Grassfields du Cameroun." Anthropologie et Sociétés 37, no. 1 (2013): 45–58. http://dx.doi.org/10.7202/1016146ar.

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En 1985, l’auteur publiait un livre intitulé Échanges, développement et hiérarchies dans le Bamenda précolonial – Cameroun. Quinze ans plus tard, il est apparu que ce livre marchait sur la tête. Pour pasticher Marx : il fallait le remettre sur ses pieds. L’auteur se propose ici de faire le récit de ce renversement. L’objectif est de faire l’analyse d’un terrain africain – celui des Grassfields du Cameroun – et de voir comment celle-ci a été reformulée à plusieurs reprises au fil de quarante années de montée en puissance des recherches effectuées dans de multiples disciplines, entraînant des ch

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5

Mbapndah, Ndobegang M. "French Colonial Agricultural Policy, African Chiefs, and Coffee Growing in the Cameroun Grassfields, 1920-1960." International Journal of African Historical Studies 27, no. 1 (1994): 41. http://dx.doi.org/10.2307/220969.

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6

Ndjio, Basile. "Migration, Architecture, and the Transformation of the Landscape in the Bamileke Grassfields of West Cameroon." African Diaspora 2, no. 1 (2009): 73–100. http://dx.doi.org/10.1163/187254609x430777.

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Abstract This paper seeks to explore how Bamileke emigrants from the Grassfields region of West Cameroon (re)imagine their community, and how they construct through architecture defensive identities based on communal principles and parochial solidarities. Through the example of some successful Bamileke expatriates, the paper shows how architecture embodies the desire of these affluent emigrants to reconnect themselves to their native village, to assert their ethnic identity, and more importantly to recover their alleged 'lost roots.' It also discusses the use of architecture by successful Bami

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7

FOWLER, IAN. "Kingdoms of the Cameroon Grassfields." Reviews in Anthropology 40, no. 4 (2011): 292–311. http://dx.doi.org/10.1080/00938157.2011.624994.

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8

Pelican, Michaela. "Mbororo Claims to Regional Citizenship and Minority Status in North-West Cameroon." Africa 78, no. 4 (2008): 540–60. http://dx.doi.org/10.3366/e0001972008000430.

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Discourses on autochthony, citizenship and exclusion have become popular in Cameroon as well as in other parts of Africa, and lately even in Europe. This article considers the case of the Mbororo (agro-pastoral Fulbe) in north-west Cameroon (also known as the Western Grassfields) and their recent claims to regional citizenship and minority status.The Mbororo are a minority in the region. They are perceived as strangers and migrants by local Grassfields groups who consider themselves their hosts and landlords. The Mbororo have long entertained host–guest and patron–client relations with their G

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9

O'Rourke, Harmony S. "Native Foreigners and the Ambiguity of Order and Identity: The Case of African Diasporas and Islamic Law in British Cameroon." History in Africa 39 (2012): 97–122. http://dx.doi.org/10.1353/hia.2012.0004.

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Abstract:In 1947, the colonial government in British Cameroon established an Islamic court in the Grassfields to try cases involving the region's Muslim population, primarily comprised of Fulani and Hausa diaspora communities that had settled the area since the late nineteenth century. Colonial debates over the creation and purview of the court reveal uncertainties that permeated Indirect Rule's legal categories of native and non-native, or tribe and race, which were to be governed by customary and civil law, respectively. Comparing legal regimes in British Cameroon with Northern Nigeria, the

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10

Fubah, Mathias Alubafi. "Modern museums in the palaces of the western Grassfields, Cameroon." Afrika Focus 29, no. 2 (2016): 21–37. http://dx.doi.org/10.1163/2031356x-02902003.

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Introduction: This paper suggests that the recent interest in modern museums in the palaces of the Grassfields is obscurely associated with the need to transform the palaces and, more importantly to address the multiple problems plaguing the royal treasury or traditional palace museums. The paper argues that unlike the royal treasury, the modern museum is significant, partly because it constitutes a democratic space, and partly because it articulates and can be associated with the irony of change and continuity. Method: The findings are based on qualitative data collected from documents and fr

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11

Hodieb, Liliane. "On the aspectual system of Wushi (Babessi), a Ring Grassfields Bantu language of Cameroon." Language in Africa 2, no. 2 (2021): 43–65. http://dx.doi.org/10.37892/2686-8946-2021-2-2-43-65.

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One of the characteristics of Bantu languages, including Grassfields Bantu languages, is their multiple time distinctions. Within the Ring Grassfields group, multiple tenses are also well attested. For example, Aghem has three past and two future tenses (Anderson 1979), Babanki has four past tenses and three future tenses (Akumbu & Fogwe 2012), as well as Lamnso’ (Yuka 2012). Oku has three past tenses and two future tenses (Nforbi 1993) and Babungo has four past and two future tenses (Schaub 1985). These tenses represent different degrees of remoteness in time such as hordienal, immediate,

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12

Fokwang, Jude. "FABRICS OF IDENTITY: UNIFORMS, GENDER AND ASSOCIATIONS IN THE CAMEROON GRASSFIELDS." Africa 85, no. 4 (2015): 677–96. http://dx.doi.org/10.1017/s0001972015000625.

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ABSTRACTThis paper argues that the uniform, conceived as a special type of ‘social skin’, has been incorporated by individuals and groups into a complex chain of processes and meanings in the Cameroon Grassfields; I describe this practice as the uniformization of socio-cultural life. I demonstrate that uniforms, unlike ordinary clothing, are salient precisely because of their unique role as markers of collective identity but also because they embody and simultaneously express the paradox of similarity and difference. Central to these processes and construction of meaning are community-based as

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13

Fardon, Richard. "Regional Analysis on the Grassfields - Échanges, développement et hiérarchies dans le Bamenda pré-colonial (Cameroun). By Jean-Pierre Warnier. Stuttgart: Steiner-Verlag-Wiesbaden-GmbH, 1985. (Studien zur Kulturkunde; Bd. 76.) Pp. xiv + 323. DM 60 (about £18)." Journal of African History 28, no. 1 (1987): 159–60. http://dx.doi.org/10.1017/s0021853700029534.

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14

Geary, Christraud M. "Photographing in the Cameroon Grassfields, 1970 to 1984." African Arts 33, no. 4 (2000): 70. http://dx.doi.org/10.2307/3337793.

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15

Warnier. "The Grassfields of Cameroon: Ancient Center or Recent Periphery?" Africa Today 58, no. 3 (2012): 59. http://dx.doi.org/10.2979/africatoday.58.3.59.

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16

Schuster, Sylvie. "Abortion in the Moral World of the Cameroon Grassfields." Reproductive Health Matters 13, no. 26 (2005): 130–38. http://dx.doi.org/10.1016/s0968-8080(05)26216-x.

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17

Acho-Chi. "Sustainable self-help development efforts in the Cameroon grassfields." Development in Practice 8, no. 3 (1998): 366–71. http://dx.doi.org/10.1080/09614529853684.

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18

DeLancey, Mark Dike. "Collecting, Collections, and Cultural Heritage in the Cameroon Grassfields." African Arts 49, no. 2 (2016): 1–4. http://dx.doi.org/10.1162/afar_e_00282.

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19

Argenti, Nicolas. "Things that Don't Come by the Road: Folktales, Fosterage, and Memories of Slavery in the Cameroon Grassfields." Comparative Studies in Society and History 52, no. 2 (2010): 224–54. http://dx.doi.org/10.1017/s0010417510000034.

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Oku adults have a straightforward rationalization for the existence of folktales: the frightening cautionary tales of the child-eating monster K∂ηgaaηgu serve to warn children not to go to the fields or to stray too far from the house without their parents. But this rationalization is belied by the fact that adults in this chiefdom of the Cameroon Grassfields do not tell folktales to children. Rather, folktales are most often told by children amongst each other, with no adult involvement, and they are consequently learned by younger children from older ones. This is an unusual situation in Wes

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20

Jindra, Michael. "Christianity and the Proliferation of Ancestors: Changes in Hierarchy and Mortuary Ritual in the Cameroon Grassfields." Africa 75, no. 3 (2005): 356–77. http://dx.doi.org/10.3366/afr.2005.75.3.356.

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AbstractDuring the twentieth century, the ‘death celebration’ became arguably the most important cultural event throughout much of the Western Grassfields of Cameroon. The growth of this ritual festival occurred in the context of major political, economic and religious changes in the Grassfields. This article will focus on how religious changes, particularly the growth of Christianity, contributed to the rise of this event and how it has prompted significant changes in notions and practices concerning the pollution of death, personhood, burial rites and the ancestors. In the traditional hierar

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21

Chen, Zhuo, and Blake Lehman. "An argument analysis of cognate objects in Dschang (Yemba)." Proceedings of the Linguistic Society of America 6, no. 1 (2021): 913. http://dx.doi.org/10.3765/plsa.v6i1.4991.

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Focusing on the Foto dialect of Dschang (Yemba), an understudied Grassfields Bantu language spoken in Cameroon, this paper offers a cross-linguistic perspective on Cognate Objects (CO). An argument analysis of Dschang COs is supported by both cross-linguistic comparison, e.g. forms of corresponding wh-questions, the compatibility with strong determiners, quantifiers and possessors, and the ability to be pronominalized and relativized, and Dschang-internal evidence including word order variations and tonal marking in object position.

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22

Akumbu, Pius W. "Babanki verb tone." Studies in African Linguistics 44, no. 1 (2015): 2–26. http://dx.doi.org/10.32473/sal.v44i1.107263.

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In Babanki, a Grassfields Bantu language of northwestern Cameroon, several tonal patterns can be found on a single verb root depending on the construction in which the verb is used. An underlying high tone may surface normally as high, but unexpectedly as low, or high-falling; while underlying low tones surface as high, high-falling, or normally as low. For this reason the low tone verb can have a L(L), HL, or even H(H) surface melody while the high tone verbs can be L(H), HL, or H(H). Accounting for these melodies in order to reconstruct the underlying forms is necessary for a proper understa

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23

Fowler, Ian. "African Sacred Kings: Expectations and Performance in the Cameroon Grassfields." Ethnology 32, no. 3 (1993): 253. http://dx.doi.org/10.2307/3773472.

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24

Diduk, Susan. "Women's agricultural production and political action in the Cameroon Grassfields." Africa 59, no. 3 (1989): 338–55. http://dx.doi.org/10.2307/1160231.

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Opening ParagraphOn that day if you had seen me, you would not have known me; dirty cap with feathers and a long stick, since doesn't fear send a walking stick forward? I put dirty clothes on and I looked like ‘massa’ [my husband]. I even wore plant leaves around my neck so as to make all men [people] put their minds to this [problem].…Today fombuen doesn't march because there isn't trouble but if cows come again they will join! Women know the sound of the whistle and they will leave their cooking pots on the fire. [A Kedjom Ketinguh woman who participated in the 1958 fombuen march to Bamenda]

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25

Geary, Christraud. "Basketry in the Aghem-Fungom Area of the Cameroon Grassfields." African Arts 20, no. 3 (1987): 42. http://dx.doi.org/10.2307/3336476.

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26

Mapongmetsem, Pierre Marie. "The colonizing flora ofCanarium schweinfurthii in the grassfields of Cameroon." Phytoparasitica 30, no. 2 (2002): 119–27. http://dx.doi.org/10.1007/bf02979694.

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27

Fubah, Mathias Alubafi. "Title Cups and Ancestral Presence in the Bambui fondom, Cameroon Grassfields." Anthropos 109, no. 2 (2014): 633–40. http://dx.doi.org/10.5771/0257-9774-2014-2-633.

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28

Forni, Silvia. "Containers of Life: Pottery and Social Relations in the Grassfields (Cameroon)." African Arts 40, no. 1 (2007): 42–53. http://dx.doi.org/10.1162/afar.2007.40.1.42.

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29

Alubafi, Mathias Fubah, Molemo Ramphalile, and Govert Valkenburg. "The shifting iconography of drinking horns in the Western Grassfields, Cameroon." Cogent Social Sciences 3, no. 1 (2017): 1375598. http://dx.doi.org/10.1080/23311886.2017.1375598.

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30

Kam Kah, Henry. "“Come-no-go/l’ennemi…dans la maison”: Reflections on the Lingoes of Conflict in Cameroon’s Urban History." Modern Africa: Politics, History and Society 7, no. 1 (2019): 137. http://dx.doi.org/10.26806/modafr.v7i1.185.

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The re-introduction of multi-party politics and the liberalisation of politics in Cameroon during the 1990s unleashed a venomous language of conflict in some cities. In the coastal region, the expression of “come-no-go,” synonymous to a dreaded skin disease, was/is frequently used to denigrate people from the grassfields of the country. Many were descendants of migrants to the commercial plantations established by the Germans. Meanwhile, the archbishop of Yaounde at the time called Anglophones “l’ennemi dans…la maison” or “enemies in the house.” This followed the launching of the Social Democr

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31

Austen. "Comment on Jean-Pierre Warnier's “The Grassfields of Cameroon: Center or Periphery?”." Africa Today 58, no. 3 (2012): 73. http://dx.doi.org/10.2979/africatoday.58.3.73.

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32

Inikori. "Comment on Jean-Pierre Warnier's “The Grassfields of Cameroon: Center or Periphery?”." Africa Today 58, no. 3 (2012): 76. http://dx.doi.org/10.2979/africatoday.58.3.76.

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33

Thornton. "Comment on Jean-Pierre Warnier's “The Grassfields of Cameroon: Center or Periphery?”." Africa Today 58, no. 3 (2012): 88. http://dx.doi.org/10.2979/africatoday.58.3.88.

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34

Fubah, Mathias A. "Views about modern museums in the palaces of the western Grassfields, Cameroon." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 11, no. 1 (2016): 84–102. http://dx.doi.org/10.1080/18186874.2016.1212471.

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35

Renne, Elisha. "Plundered Kitchens, Empty Wombs: Threatened Reproduction and Identity in the Cameroon Grassfields." American Ethnologist 27, no. 2 (2000): 521–23. http://dx.doi.org/10.1525/ae.2000.27.2.521.

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36

Argenti, Nicolas. "Remembering the future: Slavery, youth and masking in the Cameroon Grassfields1." Social Anthropology 14, no. 1 (2007): 49–69. http://dx.doi.org/10.1111/j.1469-8676.2006.tb00023.x.

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37

Yenkong Sobseh, Emmanuel, and Willibroaddze Ngwa. "LAND TENURE INSECURITY AND LAND CONFLICTS IN THE BAMENDAGRASSFIELDS OF CAMEROON: PUZZLING EVIDENCE FROM BALINYONGA/BAWOCK LAND CONFLICT." International Journal of Advanced Research 9, no. 01 (2021): 867–76. http://dx.doi.org/10.21474/ijar01/12363.

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This paper examines the challenges of land tenure insecurity and land conflicts in the Bamenda Grassfields of Cameroon. Colonial and later, postcolonial governments of Cameroon introduced different and most often, conflicting land policies. These divergent land policies, later on, replaced collective ownership of land with private ownership. This paper, focuses on the different causes of land tenure insecurity such as inequality, outside encroachment, and common property challenges. It also tackles the measure causes of land conflicts such as multiple land sales, land scarcity, population grow

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38

Argenti, Nicolas. "THINGS OF THE GROUND: CHILDREN'S MEDICINE, MOTHERHOOD AND MEMORY IN THE CAMEROON GRASSFIELDS." Africa 81, no. 2 (2011): 269–94. http://dx.doi.org/10.1017/s0001972011000015.

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ABSTRACTSoon after birth, infants in the Cameroon Grassfields chiefdom of Oku are submitted by their parents to rites known generically as ‘children's medicine’ (k∂fu ∂bwan). Ostensibly performed to protect infants from harm and illness, the rites are in fact fraught with tension: they embrace contradictory perspectives regarding the social role of the mother and belie the normative ideal extolling her as a figure of nurture and protection. The article argues that, beyond their overt purpose and symbolism as rites of passage, the rites evoke collective memories of child abductions and contempo

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39

Fomin, E. S. D., and Michael M. Ndobegang. "African Slavery Artifacts and European Colonialism: The Cameroon Grassfields from 1600 to 1950." European Legacy 11, no. 6 (2006): 633–46. http://dx.doi.org/10.1080/10848770600918224.

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40

Fonchingong, C. C., and L. N. Fonjong. "The concept of self-reliance in community development initiatives in the Cameroon grassfields." GeoJournal 57, no. 1/2 (2002): 83–94. http://dx.doi.org/10.1023/a:1026042718043.

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41

Ngwa, Nebasina E. "Land use dynamics and restructuring on some sectors of the grassfields plateau1) (Cameroon)." GeoJournal 20, no. 3 (1990): 203–8. http://dx.doi.org/10.1007/bf00642985.

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42

Casali, Roderic F. "NCs in Moghamo prenasalized onsets or heterosyllabic clusters." Studies in African Linguistics 24, no. 2 (1995): 151–65. http://dx.doi.org/10.32473/sal.v24i2.107406.

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This paper is concerned with the analysis of nasal-plus-oral-stop sequences in Moghamo, a Grassfields Bantu language of Cameroon. Although Stallcup [1978] tentatively analyzed these sequences as heterosyllabic clusters, the evidence suggests that they are actually prenasalized syllable onsets. First, the distribution of NCs closely parallels that of unambiguous onsets: they occur both initially and medially in words of several grammatical categories. Instances of unambiguous heterosyllabic clusters, by contrast, are rare. Second, while the nasal portion of noun-initial NCs was historically a p

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43

Geary, Christraud M. "Art and Political Process in the Kingdoms of Bali-Nyonga and Bamum (Cameroon Grassfields)." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 22, no. 1 (1988): 11. http://dx.doi.org/10.2307/485489.

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Geary, Christraud M. "Art and Political Process in the Kingdoms of Bali-Nyonga and Bamum (Cameroon Grassfields)." Canadian Journal of African Studies / Revue canadienne des études africaines 22, no. 1 (1988): 11–41. http://dx.doi.org/10.1080/00083968.1988.10804175.

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45

Page, Ben. "The Intestines of the State: Youth, Violence and Belated Histories in the Cameroon Grassfields." Review of African Political Economy 36, no. 121 (2009): 464–66. http://dx.doi.org/10.1080/03056240903211323.

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46

Fardon, Richard, and Miriam Goheen. "Men Own the Fields, Women Own the Crops: Gender and Power in the Cameroon Grassfields." Journal of the Royal Anthropological Institute 5, no. 2 (1999): 288. http://dx.doi.org/10.2307/2660706.

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47

Tsekenis, Aimilios. "Cooking, swallowing, chewing: ‘culinary semiotics’ and the political economy of witchcraft in the Cameroon Grassfields." Punctum. International Journal of Semiotics 2, no. 2 (2016): 85–105. http://dx.doi.org/10.18680/hss.2016.0015.

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48

Byrd, Dani. "Pitch and duration of yes-no questions in Nchufie." Journal of the International Phonetic Association 22, no. 1-2 (1992): 12–26. http://dx.doi.org/10.1017/s0025100300004552.

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This paper will present a preliminary phonetic description of yes-no questions in Nchufie (also known as Bafanji), a Grassfields Bantoid language of the Nun group in the Mbam-Nkam family spoken in Northwestern Cameroon by approximately 8,500 people (Grimes 1988). As there is no published description of this language, a very brief review of the Nchufie segment inventory will be in order. Following this, an instrumental description of the yes-no questions in the language will be presented, focusing on the prosodic cues of duration and pitch. Of special interest will be the interaction of intonat

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49

Budji, Ivoline Kefen. "Utilizing Sounds of Mourning as Protest and Activism." Resonance 1, no. 4 (2020): 443–61. http://dx.doi.org/10.1525/res.2020.1.4.443.

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This paper examines how women of the northwestern Grassfields of Cameroon transpose and deploy lamentation sounds as a means of nonviolently resisting, challenging, counteracting, and controlling the audio-sphere hitherto militarized through the weaponization of the sounds of war. The main argument is that contrary to the popular narrative of African women as passive recipients of sociocultural norms and traditional political power that propagate female marginalization and oppression, African women can and do consciously draw from these same norms to achieve their sociopolitical aims. Followin

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50

Nsamenang, A. Bame, and Michael E. Lamb. "The Acquisition of Socio-cognitive Competence by Nso Children in the Bamenda Grassfields of Northwest Cameroon." International Journal of Behavioral Development 16, no. 3 (1993): 429–41. http://dx.doi.org/10.1177/016502549301600304.

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Among the Nso of Northwest Cameroon, the primary purpose of socialisation is the development of social intelligence and a sense of social responsibility. This process is dependent on and shaped more by "tacit lessions" built into children's apprenticeship in routine tasks and interpersonal encounters with both peers and adults than on role instruction. Nso children are co-participants in their own "hands-on" socialisation. The traditional niche is now in total flux. In order to compare the ideas and values of different parental cohorts inherent in the tension of continuity and change, we inter

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