« Nul n'a le droit d'effacer l'histoire d'un peuple parce qu'un peuple sans histoire est un monde sans âme. »
Il me semble avoir entendu un président français, Nicholas Sarkozy, répéter la même phrase.
Alors aujourd'hui je m'interroge ;
Je me pose ces questions.
De quel droit le régime francophone de Yaoundé se base-t-il dans sa tentative d'effacer l'histoire de Southern Cameroons ?
Quel droit a le régime francophone de Yaoundé de changer le nom de la ville de Victoria ?
Quel droit a le régime francophone de Yaoundé de transformer le 11 Février le Jour du Plébiscite, un évènement historique pour le peuple de Southern Cameroons en fête de la jeunesse ?
Quel droit a le régime francophone de Yaoundé d'oblitérer le 1er Octobre jour de l'Independence de Southern Cameroons ?
Quel droit a le régime de Yaoundé d'oblitérer l'histoire et la culture de Southern Camerouns en passant par l'oblitération du système d'éducation de l'état de Southern Cameroons ?
Voyez-vous ces choses se passent sous le regard complice de mes soi-disant frères qui prêchent aussi par leur silence complice.
Que mes soi-disant frères ne viennent pas me dire demain qu'ils ne savaient pas lorsque ce qui arrive dans de pareilles circonstances arrivera.
Et le processus d'oblitération de l'histoire d'un peuple (la colonisation) continue, inexorablement.
Lisez ceci :
Extrait d'un document à moi envoyé par un groupe de citoyens.
In 2005, the University of Buea organized an entrance examination into its School of Health, but the Minister of Higher Education forced the names of some candidates who did not even write the exam into the list of successful candidates. This provoked an outcry which spilled into a rampage. The security forces stepped in and four students died. Today the Ministry has simply contrived to be organizing a single entrance exam for all students wishing to enter any Health School in the country. In this way, the government alone decides who gets admitted into which higher education school of health, the result being that all higher education schools of health in the Anglophone zones are now flooded with Francophones while regional balance is ignored. Out of the 850 students who were admitted in the 2013 academic year in these health schools, Anglophones did not amount for up to 50. The Anglophone people are therefore being elbowed out in all spheres of life. This assessment is more poignant when it is considered that a few years ago, the government suddenly closed down the faculties of health which were being run by the Catholic and the Presbyterian churches in the Anglophone zones. The hidden agenda as some saw it was to reduce the impact of the denominational formation as they did in 1975 by closing down private confessional teacher training colleges in the Anglophone Regions.
More recently it has been the question of the two HTTTCs, one in Bambili and the other in Kumba. Already, the one in Bambili is flooded by francophone teachers and administrators as well as students, thanks to the open (and sometimes hidden) admission and recruitment conditions set by government. There has been an outcry because the questions for the entrance exam into HTTTC Kumba were to be translated into French to give the Francophones an added advantage that the Anglophones never enjoy in similar circumstances anywhere. In spite of the complaints, the questions still ended up being translated.
It is necessary to note that these are only the surface issues gleaned from a plethora of many other issues and factors.
Government's High-Handedness
In Anglo-Saxon countries the university environment is sacrosanct and is treated with far greater esteem by governments. Police and uniformed men are non-grata in the university vicinity. University dons and officials are not tossed about, appointed and dismissed with reckless abandon as it is the case with Cameroon.
That is why they are elected. But in Cameroon two Vice Chancellors of the University of Buea have been ignominiously dismissed for holding fast unto Anglophone values in Cameroon. And coincidentally both served for only eleven months and were ignominiously thrown out, one, because he stood against the Minister's hijack of the results of the entrance exam to the Health School of the University of Buea (as described above); the other, ostensibly for standing against giving Francophone students unfair chances for entry into the HTTTC Kumba by getting entrance examination questions translated into French. This is an example of the biased implementation of the bicultural option of the country which has the dangerous potentiality of breeding conflict.
The Isuue of Common Law Syllabus
The conspiracy to scrape Common Law out of the university syllabuses brings to a climax the attempt to annihilate the Anglophone socio-cultural values. This decision to remove the Common Law was taken without the knowledge and consent of neither stakeholder nor experts in curriculum studies and policy analysis of Anglophone origin.
Dominance of French Culture in an Anglo-Saxon University
There seems to be a gradual "Francophonisation" of the lone Anglo-Saxon university of Cameroon when even the staff is becoming more and more Francophone. Presently the Dean of the Faculty of Education in the University of Buea is a francophone and as if to reinforce this, the French Cultural Centre which used to be located at the Bongo Square in Buea has now been transferred to the campus of the University of Buea, thereby accentuating the "Francophonisation" of the University. One wonders how it was not the British Council that was made to be established in the University's campus.
Cultural theory
One variant of neo-colonialism theory critiques the existence of cultural colonialism, the desire of wealthy nations to control other nations' values and perceptions through cultural means, such as media, language, education and religion, ultimately for economic reasons.
Main article: Colonial mentality
One element of this is a critique of "Colonial Mentality" which writers have traced well beyond the legacy of 19th century colonial empires. These critics argue that people, once subject to colonial or imperial rule, latch onto physical and cultural differences between the foreigners and themselves, leading some to associate power and success with the foreigners' ways. This eventually leads to the foreigners' ways being regarded as the better way and being held in a higher esteem than previous indigenous ways. In much the same fashion, and with the same reasoning of better-ness, the colonised may over time equate the colonisers' race or ethnicity itself as being responsible for their superiority. Cultural rejections of colonialism, such as the Negritude movement, or simply the embracing of seemingly authentic local culture are then seen in a post colonial world as a necessary part of the struggle against domination. By the same reasoning, importation or continuation of cultural mores or elements from former colonial powers may be regarded as a form of neo-colonialism.
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The thing always happens that you really believe in; and the belief in a thing makes it happen.
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