Tout n'est pas perdu

Tout n'est pas perdu

Tout n'est pas perdu,
Tout n'a jamais etait connu
Parce que le peu qu'on connait est nu
Et pour cela, on n'est pas mur.

N'a t-on pas l'habitude
De dire avec beaucoup d'inexactitude
Quand on est entoure par une multitude
Que la vie nous a imposer son attitude?

Acceptons la rose et ses epines
Car il y'a une lecon dans chaque canine
Parce qu'il existe plusieurs vitamines
Dans les plus amer tel que la quinine.

Alors mon cher, tout n'est pas disparu,
Tu as encore la foi et une volunte dure
Pour soit coller, soit rester cru;
Vaincre maintenant et pour toujours ou soit a jamais vaincu.


"A tous ceux qui ont faillir abandonner ou qu'ils sont a bout"

THE ROLE OF WITCHCRAFT IN THE PHYSICAL, EMOTIONAL AND SPIRITUAL DEVELOPMENT OF A NEW BORN CHILD: THE CASE OF THE NORTHWEST REGION OF CAMEROON

From time immemorial, witchcraft known as black magic by some people has always constituted a part of the African cosmology. Mostly practiced in the rural sittings of most African countries, witchcraft plays a vital role in the social, cultural and traditional lives of the indigenes, young and old alike. In the past witchcraft was mostly practiced by designated individuals, individuals appointed by the gods. Their primary goal was to serve the populace by healing the sick and exorcising those under demonic attacks.

Science has proven that the physical and emotional growth of a child are determined and influenced by genes. However, from a study carried out in Pinyin and Akum Santa, two villages found in the Santa Subdivision in the Northwest Region, it was realized that these developmental aspects of a child could equally be shaped by the immediate family and the society at large, in which the child is born and grows. The developmental process was practiced in the past and was orally handed to the ancestors who also did same to the present generation.

In these communities and others in most parts of Cameroon and Africa at large, there is still deep-rooted adherence to witchcraft and black magic. Mostly practiced by the old, it is strongly believed that witchcraft is hereditary. This means that a parent - wizard or witch - at the verge of death is supposed to pass down the magical powers to its off spring. This is often done when the child is very young. In the presence of renounce elders in the tribe, a series of rites are carried out in the absence of the child's mother.

In the Northwest Region for example, the son of a traditional ruler or witch doctor is initiated into these cycles as soon as the child is able to creep and at times make his first steps. This is done in the child's prime ages because it might refuse to comply if allowed to grow older. The child's mentality might be influenced by its age and the immediate surrounding in which it interacts as it grows older. With the advancement of information technology nowadays and the rapidity with which information disseminates, most rural settings are becoming increasingly enlightened.

The appointed child is immediately known when it is put to birth. It is highly believed that the ancestors always send the rightful successor at the right moment. And so when a male child is put to birth, numerous customs are immediately carried out. Firstly to thank and present the child to the ancestors of the land. The child's well being will greatly determine whether the gods have accepted or rejected the child's coming into the world. After the gods must have acknowledged the child's presence, an initiation ceremony then follows often when the child turns one.

The inexplicable mystery here is that when the child is between five to six months old, it is supposed to be alienated from its parents and its immediate entourage. The child is continuously made to understand that it does not only belong to a single father or mother but that it is the product of the entire community and therefore belong to the entire village. The child grows up to accept every elder of child bearing age as its father and mother. Induced during a period of six months, the child is handed to the village elders after breast feeding in the morning. The mother only comes for the child at noon and this is repeated in the evening.

It is during this decisive period that the child's physical, emotional and spiritual growth is greatly determined. Pain is inflicted on him to make him strong. This is done repeatedly because the elders believed that the task ahead of the child is a great one. As such his physical, emotional and spiritual developments depend on them. This is the trauma the chosen children of witch doctors undergo. The changes these children go through, the environment in which they grow up and most importantly the people with whom they grow up constitute all they need for the job and the powers entrusted they.

THE MELODRAMATIC STORIES OF POST INDOMITABLE LIONS’ DEFEAT IN MALINGO - BUEA AND AKWA - DOUALA

The first outing of the Cameroon national team, the Indomitable Lions on the 22nd of January 2008 left little or nothing to be desire from them as Cameroonians and other disappointed die heart supporters are yet to recover from the shocking but disagreeable trashing of the Indomitable Lions by the Egyptian side on the second day of play of the ongoing African Cup of Nation that started on Sunday, the 20th of January 2008 in Accra, Ghana. Cameroonians watched with dismay the flogging of their darling team by 4 goals to 2 by the Pharaohs of Egypt. The disgraceful defeat of the Lions only serve as a second deadly blow on the former occupants of three houses in Malingo Street, Molyko, Buea as they unbelievably saw their houses go up in flames.

The unconditional love and unwavering support that Cameroonians always show their favorite players on each of their outings leave a foreigner wondering whether Cameroonians really care of anything else when their national team is playing. Three houses were burned to ashes during the first half of the Cameroon – Egypt confrontation with every belonging, a presumable sum of 5.000.000 CFA and a presumably Passport bearing the visa of a girl who was support to "fall bush" the same night. Information gotten from the scene revealed that the cause of the fire was a gas bottle explosion though others talk of a short circuit. It should be noted that the fire consumed a family house, a grocery store and a beauty saloon leaving more than 15 persons homeless.

The population of the Malingo neighbourhood could not do much to put out the fire as the old wood from which the houses were constructed served more like a catalyst. It is important to mention here that some houses in Buea and part of the Littoral Province are constructed out of wood and these houses are locally called "Karabots". Another pertinent aspect about these "Karabots" is that most of them are ramshackle and can barely stand the force of the wind during the rainy seasons, talking less of the scourging heat flames. The more than 15 homeless persons, men, women and children so far have been sorting refuge and comfort from family members and friends in and around Buea.

The Akwa neighbourhood in Douala on the night of the 23rd of January was the scene of another post-Indomitable Lions-defeat drama. A disappointed Cameroonian courageously said that even Sudan, one of the four nations along side Zambia and Egypt in Cameroon’s pool will defeat the Indomitable Lions. When asked to withdraw his blatant predictions, this impervious Cameroonian vehemently refused and was only rescued from the pangs of his enraged friends who considered him not only a traitor but the devil in disguise. The said "traitor" was rushed to hospital as he sustained injuries on the head. It is worth noting here that Sudan, a nation still recovering from post and ongoing civil strive is not very known in the football world comparatively to Cameroon, three times champions of the African Cup of Nation.

Skeptically hoping that the Indomitable Lions correct their mistakes, Cameroonian are looking forward to their next encounter with Zambia on Saturday, the 26th of January, conscious of the continuous clash between the Cameroon Football Federation (FECAFOOT) and the Ministry of Youth and Physical Education.

MON DEVOIR

J’écrire, je lis et je tire comment je veux sans rire

Pour qu’ils soient plus pires.

Je ne les admire pas mais ils crient et m’envient

A cause de tout ce que je dire.

Je ne faire qu’accomplir mon devoir, celui d’un poète

Car mes yeux ne sont ni point de jouets.

Je les utilise pour admirer, en même temps qu’un fouet;

C’est ce qu’on attend de moi, un être honnète.

SOME TRADITIONAL ASPECTS OF THE PINYIN PEOPLE OF THE NORTHWEST REGION OF CAMEROON

The culture of the Pinyin people in the Northwest Region of Cameroon is a culture which I proudly identify myself with. Located in the Santa Sub division, the Pinyin culture and all its facets is one of the outstanding cultures in the Northwest Region of Cameroon. The Pinyinians are known for their love for farming and most remarkably, the farming stratagems. Known in the Northwest Region as the best cultivators of Irish potatoes, cabbages, carrot, lettuce, avocados and all that a garden can produce, Pinyin can be unarguably considered as one of those Cameroonian tribes that sufficiently and significantly contribute in feeding the nation of Cameroon. These farms are mostly located at the foot of mountains, on plains and in valleys while the gardens in found in swampy areas. Worthy of mention here is the fact that a considerable quantity of these farm products are also exported to neighbouring countries such as Gabon, Central African Republic, Chad inter alia. It is worth mentioning here that.

One important aspect which distinguishes the Pinyin people and the entire Northwest Region from the other parts of Cameroon is their respect for the “Country Sunday”. The people of the Northwest Region have 8 days of the week. It is strongly believed that on the “Country Sunday” also know as the Native Sunday, the spirits or ancestors of the land go to the farms to harvest their own food. This day, known to have been part of the lives of the ancestors is protected by the traditional laws to which all the people must abide to. Any one who goes against this law is not only teasing the fury of the ancestors but he/she is also throwing spittle on the face of the chief, the elders and the entire village. The ancestors when provoked can curse the people very severely with a draught, sudden deaths, a pest or some other form of punishment. On the “Country Sunday”, minor farming can take place around the family compound that is in the coffee that surrounds the compounds. On this day, the men and women usually meet at the local market place to share palm wine and cola nuts. Discussions topics also include recent happening in the village and in the country. The Counsel of Elders on this day usually meets in the Chief’s palace principally to commune with the “Lion of the land” on recent and old matters necessitating action.

It is however important to note here that this day rotates weekly just like the local market day. The “Country Sunday” always comes two days before the local market day. On the local market day, the entire village seems to be present except for the very old. Since Pinyin is divided among 3 chiefs with a central Paramount chief, each quarter has its local market day and of course it’s “Country Sunday”. The Paramount chief is the overseer in the entire Pinyin Clan. So there is decentralization of power as minor problems are handled by the Quarter Chiefs. The Paramount Chief is only consulted when the gravity of the matter needs his intervention.

Traditional ceremonies are another aspect which spells out the cultural identity of the Pinyin man. The arrival of the Local Chief and his entourage on the ceremonial grounds is accompanied with a lot or reverence. Usually during funeral and end of year ceremonies, the chief’s presence is announced by a town crier. The Local Chief is ushered in with ululations from the women who always bow in the Chief’s presence. Men do same but almost standing with their traditional caps off. His seat is usually brought from his palace and covered with an expensive loin cloth or the dried skin of a sacred animal such as a leopard or jaguar. The Chief during the ceremony pour palm wine time to time into the palms of those who found favour in his eyes, especially women. By drinking from the Chief’s traditional horn, the drinker is drinking from the mouth of the ancestors and this is considered as an enviable blessing. The event must be arranged in such a way that the Chief plays his role and leave by 5 pm.

The Chief’s wives are another traditional aspect which draws the attention of foreigners. The wives are referred to as “mengui ntoh” which means “wife of the palace” or the Chief’s wife. The wives all wear cowries when moving of the palace vicinities. These cowries are worn as either bracelets or neck laces. The first wife and of course the eldest usually wears hers around her neck while the rest wears theirs around their wrists. This clearly differentiates them in and out of the village setting. These women are treated with more than motherly love and respect because they are not only considered as mothers of the entire land but as those responsible for bearing future kings and beautiful princesses. They take the credits when the Chief is happy because his happiness and physical well being depends on them.

My paternal family is from Pinyin. My maternal family’s roots are in the Western Region of Cameroon though my grand mother and mother both got married in Pinyin, thus making them Pinyinians. I am a proud Pinyin man.

LEADERS AND POWER

John Wynnet once said that “the wrong sorts of people are always in power because they wouldn’t be in power if they were not the wrong sort of people.” The late American president John Fitzgerald Kennedy saw with John Wynnet when he said “he who seeks power, seeks glory first.”

This goes out to all of you who cling to power as you were born with it, be you young or old. Power can only be given by the people and it can as well be taken by them and them only. If power corrupts you, know that absolute power will corrupt you absolutely and believe me when I say that the same people who gave you the power will eject you absolutely.

A true leader coordinates, he/she leads wisely and is followed happily. We are all leaders in one point in time and it is absolutely important that we know that we will leave someday. The big question is

1.) How will I want my people to remember me"?

2.) Are my footprints being sufficiently and boldly written on the soil of our land?

3.) Am I writing my image in the hearts of my people most importantly and in the hearts of others?

4.) Am I giving to every second something to keep for me and for others?

The questions are uncountable, yet every leader, young or old should ask him/herself these basic questions.

THE BEAUTY OF GIVING

I strongly believe in giving but I have realized in the course of time that one can only give what he/she can give. The beauty that lies in the gesture of giving is the in-depth satisfaction that one feels after stretching out one’s hand and giving something helpful to someone. There are people who believe that it is useless pouring a bucket of water into a sea, meaning the poor has nothing to give the rich. Contrariwise the poor has got exactly what the rich needs, inter alia, his peace of mind, his modesty, his humility, his serenity. Don’t they say that serenity is not freedom from the storm but peace amid the storm?

I believe in the building and capitalization of sustainable relationships. I give this to all those who come my way “Give to every passing second something to keep, even if it is a beautiful smile or a kind gesture”. I do my utmost best to give to all the people who come my way something to carry about me. Sometimes, I run out of physical resources to help others but then I give them a prayer, a smile of encouragement, a greeting of fraternity, you know just something nice. I don’t buy gentility, politeness, kindness and all the positive attitudes that make me a person. So why can’t I just give as much as I can though some people will never learn to accept or appreciate what we can give, just all that we can give.