Saturday, August 25, 2018

Election 2018: Presidential opens with a smell of manipulation of the ethnic group


Once again the presidential opens with a smell of manipulation of the ethnic group. Under false pretenses of defense of the national unity and promotion of the living together, some protagonists of the electoral joust agitate the specter of the tribalism. In a ratty tone, they suggest that ... they guess ... they insinuate ... they warm up the annoyed hatred between some tribes. Worse still, they designate the political enemy, affix it to tribalism, throw it into pasture and endeavor to present it as the tutelary figure of a party having only a clan or tribal vocation.

What better pyre today than the insinuation of tribalism? The Sdf knows something since the Rdpc has always sought to reduce it to an ethnic and regional party. It's well known. In politics, by pointing to the impure, it is suggested that one is pure oneself. By declaring that the other is a tribalist, one surreptitiously asks oneself to be a rallyer. You have to define the opponent before he defines himself. Thus, he will spend time defending himself without ever taking the time to present his program. On the part of people who have a career in politics and the prevarication of public wealth, the manipulation of ethnicity for partisan purposes is a great way to prevent the presidential campaign from being structured around a debate of ideas and a comparative evaluation of the projects of society.

Dirty time to live together

After observation, we could have shook our shoulders and put it under the political camerouniaiseries if this manipulation of ethnicity had a limited impact to the electoral game. It is not so. Such manipulation maintains an atmosphere of tribal suspicion, ethnic rivalry and social disintegration. At this moment, the breeze of tribalism is blowing strongly on Cameroon. Africa in miniature that we brandished so proudly a few years ago is cracking before our eyes. The wind of exclusion is gradually infiltrating this rich mosaic of 230 ethnic groups. In decline not so long ago, the tribalist reflexes seem to find a second youth.

How can one deliberately ignore the proposals of a man who aspires to govern to retain only his ethnic origin? How can one easily index an entire tribe as being responsible for the misfortune of Cameroonians? If the tribalism and ethnic hatred that flourish on social networks testify Cameroonian reality, there is something to be alarmed for the future of this country. It is to be feared that on October 7, this country will emerge more divided than ever. Above all, it is to be feared that once-friendly identities will turn into murderous ethnicisms.

Obviously we did not learn drama Rwandan, Congolese or Ivorian. Moreover, those who manipulate the ethnic variable politically forget that the day after October 7, it will govern with all Cameroonians. This country will be with all its children or will not happen. In other words, in a country with so many ethnic groups, all (political) hits are not allowed.

The best of our history will save us

Ineluctably, therefore, the time will come when the amplifying and uninhibited heralds of the ethnocentric speech will appear more than ever. These political entrepreneurs will try to politicize the ethnic question for partisan ends. It is also at this time that we will have to remember a part of our history, the one recorded among others Mongo Beti, in Main low on Cameroon. This book is not only a vitriolic portrait of the colonial system, it is also by the band, a vibrant testimony of the ability of Cameroonians to transcend their divisions to act in the interest of the common good.

By reading Mongo Beti's Hand down on Cameroon, we understand that tribalism (or ethno-tribal rivalry), so present in the discourse and practices of our time, is not a fatality, a kind of historical necessity, of socio-political determinism. The historical UPC as majestically described by Mongo Beti shows us that other relationships have existed. Reading Cameroon's Main Hand, we finally understand that the Cameroonian genius (Um Nyobè, Afana, Ouandié, Moumié, Ndogmo, Mongo Beti, Abel Eyinga, etc.) does not clutter tribalist considerations. On the contrary, a little like the Lion Spirit when it is at its best, only the general interest matters.

All in all, the true tribalism that must be put out of harm's way is sometimes where we least expect it. To the young people to whom the tribalists constantly speak of ethnicity and tribe, as the estimable Georges Dougeuli would say, oppose them to progressivism, that is to say the national community rather than communitarianism; universal social protection, free caesarean section rather than selective health evacuation; equality of opportunity rather than nepotism; feminism and effective parity rather than the bawdy drinking on 8 March.