DOCSLIB.ORG

Globalization and Its Effects on Nso Cultural Educational Practices: a Pedagogic Retrospection Dr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

International Journal of Trend in Scientific Research and Development (IJTSRD) Volume 4 Issue 5, July-August 2020 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470 Globalization and its Effects on Nso Cultural Educational Practices: A Pedagogic Retrospection Dr. Kibinkiri Eric Len1, Dr. Happiness Yinyuy2 1Department of Curriculum and Pedagogy, Faculty of Education, University of Bamenda, Cameroon 1Department of Sciences of Education, E.N.S Yaounde, University of Yaounde I, Yaounde, Cameroon 2Department of History, Faculty of Arts, University of Bamenda, Cameroon ABSTRACT How to cite this paper: Dr. Kibinkiri Eric Before European colonization of Cameroon in the 19th century, the Nso people Len | Dr. Happiness Yinyuy "Globalization had remarkable cultural educational practices. These cultural values have and its Effects on Nso Cultural Educational since experienced tremendous changes which are connected first to the Practices: A Pedagogic Retrospection" colonial experience and secondly to globalisation. This historical comparative Published in education study sought to answer the question ‘What is globalisation and its International Journal effects on Nso Cultural Educational Practices? The study presents a broad, of Trend in Scientific documentary, qualitative analysis of Nso cultural educational practices and Research and globalization. This study was carried out in Nso. Nso is located in Bui Division, Development in the North West Region of Cameroon. Nso cultural documentations and (ijtsrd), ISSN: 2456- interviews from resource persons living in the area have been for the most 6470, Volume-4 | IJTSRD33108 part the key sources that this study is based upon. In all, from a critical point of Issue-5, August view, globalization is an essential process that we need for the enhancement of 2020, pp.1143-1148, URL: the society. However, care must be taken to preserve cultural educational www.ijtsrd.com/papers/ijtsrd33108.pdf practices because cultural globalization like other types or forms of globalization has continued to impact negatively on indigenous African Copyright © 2020 by author(s) and cultures to which Nso traditions and customs are not an exception. International Journal of Trend in Scientific Research and Development Journal. This KEYWORDS: Globalisation, Culture, Nso culture, Educational practices, Tradition is an Open Access article distributed under the terms of the Creative Commons Attribution License (CC BY 4.0) (http://creativecommons.org/licenses/by /4.0) INTRODUCTION The focus of this paper is to show the impact or effects of Globalization entails “modernization.” It embodies the use of globalization on Nso cultural educational practices. Before modern devices such as internet, telephone, television sets European colonization of Cameroon in the 19th century, the and other forms of communications which have connected Nso people had a remarkable culture which manifested in the world into a global village. The use of these modern various aspects of life such as religion, marriage customs, devices have enabled millions of people to consume identical naming rites, food customs, and music among others. These cultural products such as pop music, movies, dressing styles, cultural values have since experienced tremendous changes food customs and sporting events (Scholte 2005: 56). which are connected first to the colonial experience and secondly to globalization. These changes have been Economically, globalization has demolished trading barriers. motivated by the use of technological channels and devices This has facilitated the distribution of goods and services such as mobile telephones, internet, televisions, radio and among nations of the world. The removal of trading barriers interactions with other foreign cultures of the world. has created a “borderless” world economy. This has facilitated the free circulation of ideas, goods or services The main research question of this study was: What is across the world (Scholte 2005: 56). globalisation and its effects on Nso Cultural Educational Practices? From these definitions, we can generally conclude that, it is a process which connects the world, its people and activities CONCEPTUAL FRAMEWORK into a global system. This process has been facilitated by Globalization improvement in technology and communication which have Several authors have defined globalization in different ways. enabled the integration of people into the global system. Nsibambi (2001) defines it as a process of advancement and Globalization has both positive and negative implications on increased interaction among the peoples, countries or culture. nations of the world. This process has been facilitated by improvement in technology, communication, locomotion, Culture political, and military power, interfacing of cultural values Culture is a way of life of a particular group of people. The and economic system (Nsibambi, 2001). manner of dressing, the way of speaking and the food we eat @ IJTSRD | Unique Paper ID – IJTSRD33108 | Volume – 4 | Issue – 5 | July-August 2020 Page 1143 International Journal of Trend in Scientific Research and Development (IJTSRD) @ www.ijtsrd.com eISSN: 2456-6470 defines culture (Krober, 1963: 10). He further explains that collected was categorized, presented and analysed according culture is not static but it is dynamic. As people evolve, to themes. Data collected from historical documentation was culture also changes. It embodies all capabilities and habits used to corroborate data from interview. learned as members of a society. Culture involves the patterns of the society such as arts, beliefs and behavioral FINDINGS: Nso Cultural Educational Practices and norms amongst others. It is therefore the totality of ideas, Globalisation concepts and values that characterize and identify a Religion particular group of people (Kassam, 2000: 197).In order to Religion is an important aspect of Nso culture. Religion is a better address the issue we will first examine some aspects term that denotes the notion of divine retribution. It is act of of Nso culture. These include religion, marriage custom, child belief and the worship of God or gods. It shows those beliefs birth, traditional baptism, traditional communication tools, and practices relative to sacred things. (Yinyuy, 2005: 20). dressing and food customs. The indigenous Nso people like their counterparts elsewhere in Africa, believed in the existence of many gods, Anyuy and RESEARCH METHODOLOGY ancestor spirits. The people believe in life after death. This study was carried out in Nso. Nso is located in Bui Ancestors were spirits of deceased persons. They believed Division, in the North West Region of Cameroon. The area is that their ancestors were closer both to them and to god and divided into four administrative sub divisions: Kumbo thus qualified to act as intermediaries between the people (630km2), Jakiri or Dzekwa (675km2), Nkum (375.3km2) and God. Also, the Nso people still believed in the existence and Mbiame or Mbvem (575km2) (Njilla, 2009: 9). Nso is of the Supreme God who was the creator of the universe, one of the Tikar fondoms of the Western grass fields of Nyuymbom. Nevertheless, Nso traditional religion Cameroon. The Tikar fondoms in the Bamenda grass fields distinguished between God (Nyuy) and gods (Anyuy – plural include Nso, Kom, Warr, Bafut, Wiya, Fongom, Tang, Bum, of God). This distinction did not suggest any contradiction Mbem, Bambili, Mfumte, Oku, Bamunka, Bambalang, between the two terms. The name God was more of a Babungo, Bamali, Bafanji and Bamessi. Their dynastic clan universal concept, denoting God as the creator of the world forefathers originated from places such as Tibati, Banyo, (universe) while anyuy was used in reference to divine Ndobo, Kimi, Bankim and Rifum. These peoples recognize representations; be it a compound, river site, escarpment or relations with one another mainly on grounds of dynastic cave. It was common to hear the lineage head or priest made origin and the general linguistic similarities shared by many incantations “to the gods of the land” .The power or of the cis Mbam peoples. The Nso described their place of puissance of the supreme God was made visible in natural origin as Rifum which is present day Bankim (Chilver and creations like wind, rivers, trees, caves, the sky and stones. Kaberry, 1967:11). Some of these objects were associated with myth of creation. It was assumed that some of the gods were living in some of The vernacular or mother tongue used by Nso people is these objects like stones, caves and rivers (Yinyuy, 2005: 20). called ‘Lamnso’. Currently English and French are widely spoken in the area. English and French are the official The sites of some of these objects were used as shrines languages of the country that came as a result of the dual where various religious rites or rituals were performed. colonial heritage. Cameroon was colonized by the British and Shrines were also created on the graves of the fons, family or the French. This is a historical comparative education study quarter heads such as afaay. Traditional religious rites were that analyses globalization and its effects on cultural presided over by the Fon, afaay(lineage heads), tawong educational practices. The purpose of the study is to carry (father of the land), yewong, the queen mother and the chief out a broad, documentary, qualitative analysis of Nso priest, Tanyuy (Lamla, 1995: 14)among others. The Fon was cultural educational practices and globalization. the Chief priest
Recommended publications
  • Dynamics of Indigenous Socialization Strategies and Emotion Regulation Adjustment Among Nso Early Adolescents, North West Region of Cameroon

    Dynamics of Indigenous Socialization Strategies and Emotion Regulation Adjustment Among Nso Early Adolescents, North West Region of Cameroon

    International Journal of Humanities Social Sciences and Education (IJHSSE) Volume 3, Issue 8, August 2016, PP 86-124 ISSN 2349-0373 (Print) & ISSN 2349-0381 (Online) http://dx.doi.org/10.20431/2349-0381.0308009 www.arcjournals.org Dynamics of Indigenous Socialization Strategies and Emotion Regulation Adjustment among Nso Early Adolescents, North West Region of Cameroon Therese Mungah Shalo Tchombe Ph.D. Emeritus Professor of Applied Cognitive Developmental Psychology, UNESCO Chair for Special Needs Education, University of Buea, Cameroon P.O. Box 63 Director, Centre for Research in Child and Family Development & Education (CRCFDE) P.O. Box 901, Limbe, Cameroon Tani Emmanuel Lukong, Ph.D. Lecturer, University of Buea, Founder, “Foundation of ScientificResearch, Community Based Rehabilitation and Advocacy on Inclusive Education” (FORCAIE-CAMEROON) [email protected] Abstract: Cultural values vary across cultures and social ecologies. Cultural communities define and endorse human abilities they perceive to give expression to their core values. This study aimed to examine the interaction among specific indigenous strategies of socialization such as indigenous proverbs, and indigenous games) within an eco-cultural setting which dictate a more cultural specific dimension on emotion regulation adjustment with keen attention on social competence skills and problem solving skills through an indigenized conceptual model of the Nso people of Cameroon. The study had three objectives; the study had a sample of 272. Results indicate that, proverbs
  • Changements Institutionnels, Statégies D'approvisionnement Et De Gouvernance De L'eau Sur Les Hautes Terres De L'ou

    Changements Institutionnels, Statégies D'approvisionnement Et De Gouvernance De L'eau Sur Les Hautes Terres De L'ou

    Changements institutionnels, statégies d’approvisionnement et de gouvernance de l’eau sur les hautes terres de l’Ouest Cameroun : exemples des petites villes de Kumbo, Bafou et Bali Gillian Sanguv Ngefor To cite this version: Gillian Sanguv Ngefor. Changements institutionnels, statégies d’approvisionnement et de gouvernance de l’eau sur les hautes terres de l’Ouest Cameroun : exemples des petites villes de Kumbo, Bafou et Bali. Géographie. Université Toulouse le Mirail - Toulouse II, 2014. Français. NNT : 2014TOU20006. tel-01124258 HAL Id: tel-01124258 https://tel.archives-ouvertes.fr/tel-01124258 Submitted on 6 Mar 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 5)µ4& &OWVFEFMPCUFOUJPOEV %0$503"5%&-6/*7&34*5²%&506-064& %ÏMJWSÏQBS Université Toulouse 2 Le Mirail (UT2 Le Mirail) $PUVUFMMFJOUFSOBUJPOBMFBWFD 1SÏTFOUÏFFUTPVUFOVFQBS NGEFOR Gillian SANGUV -F mercredi 29 janvier 2014 5Jtre : INSTITUTIONAL CHANGES, WATER ACCESSIBILITY STRATEGIES AND GOVERNANCE IN THE CAMEROON WESTERN HIGHLANDS: THE CASE OF BALI, KUMBO AND BAFOU SMALL CITIES. École doctorale
  • Umstrittene Sammlungen

    Umstrittene Sammlungen

    ie gestaltet sich der Umgang mit umstrittenen „Objekten“ aus der deutschen WKolonialzeit in ethnologischen Museen Deutschlands und in Kamerun? Mit dieser Frage beschäftigt sich diese ethnografische Studie, die erstmals 15 ethnologische, (völker)rechtliche, (kunst)historische und museologische Zugänge zum interdisziplinären Feld des Themas „Rückgabe“ verknüpft. Zwei aktuelle Rückgabeforderungen von Dingen aus Kamerun an ethnologische Mu- seen in München und Berlin stehen dabei im Mittelpunkt: Tange/Schiffschnabel und Ngonnso‘/Schalenträgerfigur. Die Rekonstruktion der kulturellen Biogra- Umstrittene Sammlungen phien der umstrittenen Dinge vom 19. Jahrhundert bis heute belegt ihre Rolle als Knotenpunkte in komplexen Beziehungs- und Akteursnetzen. Diese Netz- werke verbinden auf vielfältige Weise Menschen und Institutionen in Kamerun und Deutschland sowie deren unterschiedliche Vorstellungen und Ansprüche Vom Umgang mit kolonialem auf diese Dinge. Rückgabeforderungen wirken, so die These, wie ein Vergrö- Erbe aus Kamerun in ßerungsglas, welches divergierende Dingverständnisse und Ontologien zutage treten lässt. ethnologischen Museen Anne Splettstößer Göttinger Studien zu Cultural Property, Band 15 Umstrittene Sammlungen Anne Splettstößer ISBN: 978-3-86395-405-5 ISSN: 2190-8672 Universitätsverlag Göttingen Universitätsverlag Göttingen Anne Splettstößer Umstrittene Sammlungen Dieses Werk ist lizenziert unter einer Creative Commons Namensnennung - Weitergabe unter gleichen Bedingungen 4.0 International Lizenz. erschienen als Band 15 in der
  • A Missional Approach to the Traditional Social Associations of the Nso’ People of Cameroon

    A Missional Approach to the Traditional Social Associations of the Nso’ People of Cameroon

    A MISSIONAL APPROACH TO THE TRADITIONAL SOCIAL ASSOCIATIONS OF THE NSO’ PEOPLE OF CAMEROON BY PETER SIYSI NYUYKI (14442168) THESIS SUBMITTED TO THE UNIVERSITY OF PRETORIA, FACULTY OF THEOLOGY, DEPARTMENT OF SCIENCE OF RELIGION AND MISSIOLOGY IN FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE DOCTOR OF PHILOSOPHY (PhD) IN THE SUBJECT SCIENCE OF RELIGION AND MISSIOLOGY SUPERVISOR: DR. ATTIE VAN NIEKERK APRIL 2017 © University of Pretoria DECLARATION I hereby declare that, except for the references to other people’s works, which have been duly acknowledged; “A Missional Approach to the Traditional Social Associations of the Nso’ People of Cameroon” is as a result of my own research and that it has not been submitted elsewhere for another degree. Additionally, I take responsibility for any inaccuracies and shortcomings, which may be detected in this work. _______________________ Date: ___________________ Peter Siysi Nyuyki (Student No.14442168) ________________________ Date: ____________________ Dr. Attie van Niekerk (Supervisor) i © University of Pretoria DEDICATION This work is dedicated to my elder brother, Gaius Yuwong for his tireless efforts in seeing to it that all of us in the family grow responsibly. “I do not claim that I have succeeded or have already become perfect. I keep striving to win the prize for which Christ Jesus has already won me to himself” (Philippians 3:12). ii © University of Pretoria ACKNOWLEDGMENT No one has yet been able to carry out any research without assistance from other people. That is the reason why the first acknowledgement of any scholarly work is based on sources used. That has been done in this work as required.

  • Jabiru's Article

    International Journal of Advances in Scientific Research and Engineering (ijasre) E-ISSN : 2454-8006 DOI: 10.31695/IJASRE.2019.33250 Volume 5, Issue 7 July - 2019 The Impact of Hausa-Fulani Traditional Medicine and Healing Method on the Indigenous Peoples of the Bamenda Grassfields JABIRU MUHAMMADOU AMADOU Department Of History Higher Teacher Training College University Of Yaounde 1 Cameroon _______________________________________________________________________________________ ABSTRACT Traditional medicine was and still remains a very important method of treating diseases in the Bamenda Grassfields of Cameroon. Before the late 19th and early 20th centuries the indigenous population of the Bamenda Grassfields relied so much on traditional medicine in healing themselves. Local herbalists with the use of natural materials and other instruments carried out diagnosis and prescribed treatment to their patients. With the arrival of the Hausa and Fulani people into the Bamenda Grassfields along side their tradi-practitioners; things started taking a different turn. Most of the indigenous people started adopting the Hausa-Fulani healing methods to the detriment of their own traditional method of treatment. Even the arrival of the colonial masters to the area in the 19th Century and their introduction of conventional medicine or hospitals did not affect the popularity already gained by the Hausa-Fulani healing method. As a result, the Hausa-Fulani healing and medicine greatly influenced the health sector in the Bamenda Grassfields. To carry out this study, primary and secondary sources were used. At the end of the study, we were able to come out with the following conclusions: That the indigenous people of the Bamenda Grassfields had their own traditional method of treatment before the coming of the Hausa-Fulani traditional healers to the area.
  • The Impact of Islam on Cameroon's Socio-Cultural And

    The Impact of Islam on Cameroon's Socio-Cultural And

    IMPACT: International Journal of Research in Humanities, Arts and Literature (IMPACT: IJRHAL) ISSN (P): 2347-4564; ISSN (E): 2321-8878 Vol. 7, Issue 7, Jul 2019, 37-54 © Impact Journals THE IMPACT OF ISLAM ON CAMEROON’S SOCIO-CULTURAL AND POLITICAL LANDSCAPE Jabiru Muhammadou Amadou Research Scholar, Department of History, Higher Teacher Training College, University of Yaounde, Cameroon Received: 17 Jun 2019 Accepted: 08 Jul 2019 Published: 17 Jul 2019 ABSTRACT Cameroonians have and peacefully accommodate a variety of religious beliefs, and many individuals combine beliefs and practices of world religions with those of their own cultural groups. Islam penetrated Cameroon through the Northern Region (Adamoua, North, and the Far North) especially around the Lake Chad long before the Holy wars. An approximation of about 53 percent of the Cameroonian population is members of Christian denominations, about 23 percent practice mainly "traditional" religions, and approximately 24 percent are Muslim (Mbaku: 2005:56). In the French-speaking area, which is largely the Muslim North and a handful of pockets of Muslims in other Regions of Cameroon, Islam has through its growing integration into the Cameroonian society influence the already existing complex socio-political background and multifaceted cultural jamboree. This paper as such aims at conceptualizing and depicting the impact Islam has had since its inception in structuring the socio-political picture of the group of people who are in contact with it and the cultural practices in Cameroon in general. KEYWORDS : Structuring the Socio-Political Picture, Cultural Groups, Law and Scriptures INTRODUCTION The complex Ethnolinguistic nature of Cameroon generally referred to on this count as Africa in miniature, did not result exclusively from colonialism.
  • Colonial and Post Colonial Migrations and Le Vivre Ensemble in the Cameroon Grassfields

    Colonial and Post Colonial Migrations and Le Vivre Ensemble in the Cameroon Grassfields

    Sumerianz Journal of Social Science, 2019, Vol. 2, No. 9, pp. 155-159 ISSN(e): 2616-8693, ISSN(p): 2617-1716 Website: https://www.sumerianz.com © Sumerianz Publication CC BY: Creative Commons Attribution License 4.0 Original Article Open Access Colonial and Post Colonial Migrations and le vivre ensemble in the Cameroon Grassfields Joseph Lon NFI The University of Bamenda, Cameroon Abstract This study attempts an analyses of the movement of peoples and communities between the Anglophone (Bamenda) and Francophone (Bamileke) parts of the Cameroon Grassfields following the Anglo-French partition of Cameroon in 1916. The objective is to identify the reasons for these within the Grassfields movements, identify the changing patterns of the movements and the impact on Grassfields solidarity and le vivre ensemble. Drawing largely from primary and secondary sources and using a chronological cum thematic approach in the presentation of the data, the article concludes that political and economic exigencies provoked the movement of populations and that these Grassfields people maintained their solidarity and cultural uniformity despite the linguistic and colonial boundary imposed by the Europeans between the North West and West Regions of Cameroon that constitute the Grassfields. This study therefore sustains the argument that the North West and West Regions of Cameroon are more united historically and culturally than is the South West and North West Regions that constitute Anglophone Cameroon as the extremists of the "Anglophone Problem" may claim. Keywords: Grassfields; Migration; Identity; Anglophones; Francophones; le vivre ensemble. 1. Introduction 1.1. Grassfields Unity The Cameroon Grassfields is a geographical as well as cultural entity which occupies the Western quadrant of Cameroon.

  • A Guide to the Musical Instruments of Cameroun: Classification, Distribution, History and Vernacular Names

    A guide to the musical instruments of Cameroun: classification, distribution, history and vernacular names [DRAFT CIRCULATED FOR COMMENT -NOT FOR CITATION WITHOUT REFERENCE TO THE AUTHOR Roger Blench Kay Williamson Educational Foundation 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/ Fax. 0044-(0)1223-560687 Mobile worldwide (00-44)-(0)7967-696804 E-mail [email protected] http://www.rogerblench.info/RBOP.htm This printout: July 31, 2009 TABLE OF CONTENTS TABLE OF CONTENTS.................................................................................................................................I PHOTOS ........................................................................................................................................................IV MAPS .............................................................................................................................................................VI PREFACE.................................................................................................................................................... VII 1. INTRODUCTION....................................................................................................................................... 1 1.1 General .................................................................................................................................................... 1 1.2 Indigenous and Western classifications .................................................................................................
  • New Tools for the Analysis of Political Power in Africa

    New Tools for the Analysis of Political Power in Africa

    New Tools for the Analysis of Political Power in Africa Ilia Rainer and Francesco Trebbi∗ April 2012 Abstract The study of autocracies and weakly institutionalized countries is plagued by scarcity of information about the relative strength of different players within the political sys- tem. This paper presents novel data on the composition of government coalitions in asampleoffifteen post-colonial African countries suited to this task. We emphasize the role of the executive branch as the central fulcrum of all national political systems in our sample, especially relative to other institutional bodies such as the legislative assembly. Leveraging on the impressive body of work documenting the crucial role of ethnic fragmentation as a main driver of political and social friction in Africa, the paper further details the construction of ethnic composition measures for executive cabinets. We discuss how this novel source of information may help shed light on the inner workings of typically opaque African political elites. ∗George Mason University, Department of Economics, [email protected]; and University of British Columbia, Department of Economics, and NBER, [email protected], respectively. The authors would like to thank Matilde Bombardini and Patrick Francois for useful comments and the many external consul- tants who contributed to the ethnic classification. Tom Cornwall, Mara Goodman, Lisa Wang, and Yilei Yang provided outstanding research assistance. We are grateful to the National Bureau of Economic Research Africa Success Project and to the Initiative on Global Markets at Chicago Booth for financial support. 1 Introduction The study of autocratic and weakly institutionalized regimes has long been plagued by scarcity of reliable information useful for furthering their understanding (Tullock, 1987).
  • Palaces and Fondoms of North West Province

    Palaces and Fondoms of North West Province

    UNAFAS:Conservation Values Programme, BP 307, Yaoundé THE NORTH WEST PROVINCE GEOGRAPHICALLY is the north of Western Cameroon. It has about 2.7 million inhabitants. The provincial capital is Bamenda. The people are very hard working, with a rich and vibrant culture. It is one of the two English speaking provinces in Cameroon, the coastal South West that also borders with Nigeria being its only Anglophone sister. North West Province is in the grasslands of Cameroon, and has two main seasons – the dry season starts around the end of October and continues until rains start in the middle or end of March. November through February is the best time to visit. The landscape is hilly, with deep valleys, and occasional plains, the scenery is breath-taking, throughout the year. A UNAFAS:CVP publication Promoting Cameroon’s cultural heritage 1 UNAFAS:Conservation Values Programme, BP 307, Yaoundé THE HISTORY OF NORTH WEST PROVINCE is marked by famous tribal wars, which gave way to colonial wars with the Germans. After Cameroon’s independence the province became a major player in the political history of the country, producing some of the most towering statesmen that Cameroon has ever had. They include, amongst others, the late Honourables Augustin Ngom Jua, John Ngu Foncha and Soloman Tandeng Muna. The province is known for her rich, unique and diverse cultural heritage - a heritage which, over the years, has been jealously protected. It is one feature that distinguishes the NW from the other provinces of Cameroon, and notable that in other regions most traditional culture was either rooted out or watered down by colonial influence and religions, be they Christian or Muslim.
  • Understanding the Romance Between Kings and Islam in the Nso and Babessi Kingdoms of the Bamenda Grassland in Cameroon

    Understanding the Romance Between Kings and Islam in the Nso and Babessi Kingdoms of the Bamenda Grassland in Cameroon

    International Journal of Research and Innovation in Social Science (IJRISS) |Volume V, Issue I, January 2021|ISSN 2454-6186 Understanding the Romance between Kings and Islam in the Nso and Babessi Kingdoms of the Bamenda Grassland in Cameroon Joseph Lon NFI The University of Bamenda Abstract: The conversion of the Monarch of the Nso Kingdom, peripheries of indigenous Kidir2 states without land and access Patrick Sehm Mbinglo I, a Roman Catholic Christian to Islam in to political power. In fact they were treated like second class 2014 provoked widespread panic in the Catholic dominated Nso subjects and excluded from the politics and the economy of Kingdom of the Bamenda Grassland, Cameroon and the their host communities. However they were feared and Guardian Post Newspaper of October 30, 2014 even talked of respected because their Muslim elite were known to possess "mass exodus to Islam feared as Nso King Converts". This event provoked this paper which sets out to investigate the charms and were fortune tellers. They also served the Kidir introduction of Islam in the two Bamenda Grassland royal aristocrats as scribes, lawyers and teachers. palaces. Using primary and secondary sources the study In 1804, Uthman Dan Fodio initiated an Islamic revolution in examines the conversion of some Nso and Babessi Kings to Islam Northern Nigeria (Hausa Land) with the objective of arguing that their decision to adopt Islam was due to the presence of Hausa traders and Fulani graziers, Bamum converting pagans, reforming the Islam practiced by nominal influences, political, social and economic considerations rather Muslims, acquiring grazing land for the pastoral Fulani and than the genuine spiritual or religious gains of Islam.
  • Culture-Specific Attachment Strategies in the Cameroonian Nso Cultural Solutions to a Universal Developmental Task

    Culture-Specific Attachment Strategies in the Cameroonian Nso Cultural Solutions to a Universal Developmental Task

    CULTURe-SPECIFIC ATTACHMENT STRATEGIES IN THE CAMEROONIAN NSO Cultural solutions to a universal developmental task Dissertation zur Erlangung des Grades eines Doktors der Naturwissenschaften eingereicht am Fachbereich Humanwissenschaften der Universität Osnabrück Fachgebiet Entwicklung & Kultur vorgelegt von Hiltrud Otto, Dipl.-Psych. Osnabrück, Dezember 2008 Gewidmet der besten Oma der Welt. ACKNOWLEDGEMENTS First of all I would like to thank my supervisor Heidi Keller, for her readiness to welcome someone from the universalist camp in her lab. For the past three years, Heidi guided the insights and direction of this dissertation and always found time for encouraging and challenging comments. She gave me the opportunity to increase my knowledge and broaden my horizons on attachment, sent me on adventurous journeys to collect or present data, and introduced me to renowned researchers in the field. I benefited immensely from her. Thank you, Heidi, for making this PhD possible! To Beate and Georg Schücking, who supported my PhD project not only academically, but also personally. A special thank you for the pleasant time I spent with you both during my first months in Osnabrueck! To Kim Bard, for the precious time I was allowed to watch video recordings with her. The first thing I now do with data is to look at it! Thanks for shouldering all the ‘unfortunate’ trips to Osnabrueck! To Prof. em. Klaus Grossmann who enthused me on the topic of attachment. Thank you for your inspiring ideas! To Dry, her husband Cosmas and her family in Cameroon, who made the data collection in Cameroon possible. The Yovsi family accepted me as a family member, introduced me to their culture and provided essential help in times of needs in Kumbo.