Abstract

This work seeks to establish the relations between Beba in the North West Region and Bombe in the South West Region of Cameroon. It establishes the relationship between two groups of people who had once lived as a unit but were separated in 1935 following a chieftaincy succession crisis that sparked division after the disappearance of Fon Aghanifor, with a faction of discontented princes bolting out of the land to constitute another settlement called Bombe. Even though this people are separated, they maintain similarities in terms of their political and socio-cultural institutions.

The close relationship that exists between this people has created a situation where people become confused at times in ascertaining who is or is not a Beba. To realize the above objective, a historical method of data analyses was adopted. Data was gathered from several available sources, corroborated, analyzed and presented chronologically. The relationship between the two groups was critically examined with a sense of chronology.

From the findings gathered in the field, the people of Beba and Bombe are people of the same stock, with same ancestral history, linguistic affinities and cultural patterns. Thus, there exist cordial relations between them though this was from time to time thwarted by tensions. The current study is important because it adds to the existing debate on intergroup ties. The study equally enlightens the public on issues of the much-talked national integration.

CHAPTER ONE

GENERAL INTRODUCTION

Background to the Study

The world is characterized by human interactions. Since no nation, society community, or person is an island people get to interrelate either politically, economically, or socially. All over the world, these relationships have taken the form of diplomatic relations between nations, groups, communities, families, to name but these.

Intergroup relations have not been uncommon in Africa. A host to thousands of ethnic groups, there is abundant evidence of formal relations between the different peoples in the pre-colonial, colonial and the post- colonial eras. These relations transcended periods of peace and war with intermediary phases of tension and negotiation. Thus, societies never existed in seclusion but maintained relations that were either hostile or cordial.

Gatawa in establishing intergroup relations among the Yoruba and Hausa communities in Agege, articulates several factors which significantly helped shape the intergroup relations between the Hausa and other ethnic communities in Agege.  He indicates that the long established commercial relationship remained a binding force in their relations. He further explains that, the relationship developed between the Hausa and Yoruba in Agege over the centuries had brought about inter-ethnic marriages.  For instance, several Hausa prominent personalities in Agege in particular, and Lagos in general, were maternally Yoruba.

Cameroonians equally, were never social isolates. Even before the territory fell to the whims and caprices of the Europeans, the people had been constantly interacting among themselves. There is abundant evidence of migrant groups that at one point segmented or experienced a split. Such groups, even though live as separate entities still have that awareness of a common ancestry.

A glaring example include the Chamba who had to split following the death of their leader, Gawolbe, with his seven children constituting six to seven Bali villages, all prefixing Bali.  Thus, in Cameroon before, during and after the colonial era, the subject matter of diplomatic relations seems to have been much the same as with what obtained in other areas of Africa.

In establishing intergroup relations among Cameroonian ethnic groups, Fanso captures it beautifully thus,

… each group was historically and socially linked directly and indirectly to other communities. The network of relations between the diverse groups overlapped from district to throughout the    territory. There were ethnic affiliations and continuities between groups generally located in the same neighbourhood or region. No community was isolated historically, economically or socially from its neighbours.

This submission clearly explains the importance of intercommunity, state and kingdom relations in the territory that became known as Cameroon.  According to Nkwi,” the people in the Western “Grassfields” were in daily communion with each other…. They traded mutually, exchanged women, gifts and visits”.  Thus, the relations between the ethnic groups in this territory were a daily and inescapable reality.  All these were meant to ensure peaceful co-existence despite the stiff competition, mutual distrust and sometimes open warfare that characterised the conduct of these activities.

The basic premise on which intercommunity relations were based was in the common ancestry of most of the kingdoms and states. Warnier captures this stunningly when he concurs, ”the motivation for intercommunity relations laid in their common descent, covenant, alliances and the belief in God that warranted the oath of alliances”.  By virtue of their common ancestry, these communities felt compelled and condemned to relate with each other on very peaceful terms because they believed if they involved in conflict with their blood relations, it could attract misfortune as they would be exposed to the wrath of the gods.  The whys and wherefores that informed the establishment of intergroup relations among the different ethnic groups in Cameroon were not very different from those that triggered the relations between Beba and Bombe.

It is thus, evident that Cameroonians were well-versed in diplomatic tenets within the scope of pre-colonial, colonial and post- colonial inter-group relations, Beba and Bombe inclusive. It is on this background that the current study builds to establish the relations between Beba and Bombe.

Scope and delimitation

This work is designed to cover two villages, Beba and Bombe, located in Menchum-Valley Sub-Division in the North West Region and Akwaya Sub-Division in the South West Region of Cameroon respectively. The study spans from 1934 to 2007. 1934 is chosen as the take-off date because in this year, the Beba community witnessed the “disappearance”  of Aghanifor  the then Fon of Beba. His disappearance sparked off division in the royal palace resulting in segmentation with a faction of the princes bolting out of the land to constitute another settlement called Bombe.

The year 2007 marked the end of the much-cherished Cultural Week Celebrations (CWC) that were organised annually with participation strictly limited to Beba and Bombe. The CWCs served as a uniting force between the two groups. it was aimed basically to enhance the unity of the two groups through cultural displays. The demise of the CWCs therefore reduced their interactions to a considerable extent since it was the major avenue to rekindle the spirit of oneness and a common ancestry among the people.

Statement of Problem

The people who constitute the Beba and Bombe communities originated from Widekum and after successive waves of movements, they finally settled at the present site of Beba, located in Menchum Valley Sub-Division, Menchum Division, North West Region of Cameroon. In 1934, the community experienced a succession crisis that resulted in segmentation, with a faction of princes bolting out to constitute another settlement called Bombe. Thus, in terms of political arrangements, economic operations and socio-cultural traits the people remain same.

Despite the peculiarity of this people’s history it has not been given a place in traditional diplomacy.  It is true that a few literary works exist on Beba and Bombe separately but establishing the relations between these villages remains a virgin issue that needed to be given adequate attention.

This research is therefore informed by the desire to fill this wide hiatus that exists in literature as far as the relations between the two are concerned. The central question provoked by this research is; How effective has the people of Beba and Bombe maintained closed ties to enhance traditional diplomacy? In the final analysis, this work is going to further open the debate in other areas of the traditional history of Beba and Bombe.

Objectives of the study

The current research on inter-group ties is aimed at studying the relations between Beba in the North West and Bombe in Akwaya in the South West Regions of Cameroon.  Thus, the specific objectives of the research are therefore:

General objective

What has characterised the relations between Beba and Bombe since the segmentation?

Specific objectives

1. To trace the roots of the people who constitute Bombe communities.
2. To investigate the basis of segmentation between Beba and Bombe.
3. To examine the challenges faced in the relationship between Beba and Bombe.

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