Chieftaincy in Bakossi Land

Content

• Introduction

1. The Selection Process

• Selection by Kingmakers or Elders
• Community vetting
• Administrative Recognition
• The Enthronement Process

2. Governance (How a chief rules his people)

• Autonomy in customary matters
• Role in Governance
• Recognition of Dual Authority
• The Traditional Council
• Mbuog
• Regency
• Conclusion
• References

 Introduction

This paper will attempt to make a brief overview of chieftaincy in Bakossi land with focus on three key points; how a chief is selected in Bakossi land, how he is enthroned and finally the governance system of a Bakossi chief. Chieftaincy in Bakossi land is a traditional and hereditary institution deriving from the patriarchal system. This denotes two things: only men rule and it is hereditary[1]. Unlike in some other cultures like is the case of the Ewondos in the Centre Region of Cameroon where women are enthroned as chiefs, there has not yet been a case as such in Bakossi land. This however does not make the role of women negligible in the traditional administrative set up[2].

In the Bakossi land therefore, the title of “Chief” is traditionally bestowed upon individuals who are designated through a combination of customary practices and administrative procedures. Due to the scattered geographical location of the Bakossis in two distinct Regions of Cameroon and four separate sub-divisions, there might be slight variations in the making of chiefs and the way they lead their people. These geographical locations notwithstanding, the process of selecting a chief follows a well-structured pattern as will be seen below.

1. The Selection Process

The selection process of a Bakossi chief involves four key actors: the royal family, the Kingmakers, the community and the administration. In Bakossi land, there is always a chosen family within the village community that is bestowed with the privilege to lead the village and that family is called “The Royal Family.” This is different from what obtains in some other communities like in Manyu Division where the chieftaincy stool is rotatory amongst the different families that make up the given communities. It is from the royal family that the selection of a new chief begins each time the village is faced with the necessity to select a new chief[3]. Chieftaincy is hereditary, often passed down within a specific royal family or lineage. Not all family members are eligible. Candidates must typically be male and of patrilineal descent from the previous chief or a royal ancestor. In some cases, sons, brothers, or nephews of the deceased chief may be considered. The key actors in this preliminary selection phase are the Royal family who present the designated chief to the Kingmakers.

     a.  Selection by Kingmakers or Elders

A group of “kingmakers” or senior village elders is responsible for selecting the new chief. These are respected individuals who understand the traditions and genealogy of the royal families. Each village, Chiefdom or Community has this special class of people who are bestowed with the mission to select a chief[4]. In case of the demise of a kingmaker, another king maker is recognized from the same lineage of the former kingmaker. It is unfortunate to notice that in some communities nowadays, the selection of a new chief comes along with the appearance of new kingmakers who are not in any way related to the lineage of the original kingmakers of the previous chiefs. This cacophony in the identification of Kingmakers has been at the source of conflicts in the selection of some chiefs leading to prolonged vacancy of some royal stools in Bakossi land.

The Royal Family selects one of their sons whom they judge worthy to ascend the throne and present him to the Kingmakers who have the responsibility to approve or reject this choice based on certain norms. The process is repeated until there is a consensus between the Royal Family and the Kingmakers. The choice of a new chief is based on a number of factors but not limited to the following: must be a son of the former chief or have direct lineage with the royal stool, must be of good moral and exemplary conduct, must have the ability to unite a people, must be literate etc. etc. Once the kingmakers approve the choice carefully made by the Royal Family in respect of the tradition of the people, the selection process goes to the next stage, community vetting.

          b, Community Vetting

A chief is called upon to lead a people. It is in this light that the approval of the people is needed for the one who has been chosen by the Royal Family and approved by the Kingmakers. The selected candidate may undergo vetting by community members. The person must be seen as morally upright, wise, and capable of maintaining peace and justice in the community. Based on these qualities and more, the community can approve or disapprove of the choice of the Kingmakers. If approved, the consent of the ancestral spirits of the given community is sought in a pure traditional ritual. Once the kingmakers, the community and the ancestral spirits of the land are in common accord, the selection process then brings in the administration. At this point, we can rightly say that traditionally, the given community has gotten her chief. But since Cameroon practices a dual governance system, where both the modern (state) and the traditional (customary) authorities coexist, the State comes in to confer administrative authority on the chosen chief.

         c.   Administrative Recognition

In modern Cameroon and in consonance with the 1977 law on chieftaincy, the selected chief requires recognition and endorsement from local administrative authorities, such as the Senior Divisional Officer (SDO) for 3^rd Class Chiefs, the Minister of Territorial Administration for 2^nd Class Chiefs and the Prime Minister for 1^st Class Chiefs[5]. This gives the chief both traditional and legal authority under Cameroonian law. The DO engages in consultative talks with the community to verify the chief’s acceptance by the majority and their good moral standing as a citizen. Importantly, the administration’s role is limited to endorsement, not selection. It should be underscored here that administrative authorities validate the choice made by the Kingmakers, community and ancestral spirits. As such, any violations of this procedure will be met with attendant consequences for perpetrators of such violation. Following this administrative process the State issues a Prefectorial Order for 3^rd Class Chiefs and the other corresponding administrative acts for 2^nd & 1^st Class Chiefs formally recognizing the chiefs and integrating them as auxiliaries of the administration[6]. Subsequently, the village organizes an enthronement ceremony to confer their traditional powers on the chief and introduce them to the public.

         d. The Enthronement Process

Once a new chief is designated by the village and approved by the administration, an enthronement ceremony is organized by the village community concerned. This important ceremony is significant: it is a moment for the chief to receive full traditional authority and public administrative recognition. Unlike the selection process which involves mostly just the immediate community and the administration, the enthronement ceremony brings on board the world at large. The key actors in an enthronement ceremony are: the Notables (Behons), other Chiefs, the Administration and the entire community.

During the enthronement ceremony, the Chief is vested with dual powers and responsibilities as a peacemaker and as a warrior. He is thus entrusted with the responsibility not only to pursue peace but also to defend the community. As a peacemaker, the chief works to maintain harmony within the chiefdom and, as a warrior, he is empowered to stand up and fight and protect his people from any threat. An attack on a chief is thus not an attack on an individual, but on an institution, a community, the ancestral spirits and the State itself[7].

At the enthronement ceremony, fellow chiefs welcome the new chief into their ranks and formally present him to the administration. The administration (DO) delivers an address to officially recognize the new chief. The ceremony culminates in vibrant cultural displays showcasing the rich traditions of the Bakossi people as the village celebrates with great joy the installation of their new leader in pomp and ceremony.

2. Governance (How a chief rules his people)

Here, we shall look at the role of the chief within the modern state structure then conclude with the administrative set up in the chiefdom. Historically, the chieftaincy institution existed before the arrival of the Colonial Masters who later incorporated the traditional rulers into the administrative set up of the modern state. Prior to their arrival in Cameroon, Chiefs were very autonomous and had full authority over their territories. But with the arrival of the Germans, District Heads were created in Bakossi land and they served as intermediaries between the local population and the colonial administration. This interference was inherited by the Cameroonian government after independence. This led to the institution of Decree NO.77/245 of 15 July 1977 concerning the organization of traditional chieftaincies in Cameroon. Under Cameroonian law, especially in the decree just cited and related texts, traditional rulers (chiefs) are recognized as auxiliaries of the administration. They are not civil servants, but they collaborate with government officials at the local level. Their status is rooted in customary authority, and they serve as intermediaries between the population and the state[8].

a. Autonomy in Customary Matters

Chiefs exercise authority over customary and traditional matters within their communities.

They oversee local dispute resolution, land allocation, and cultural preservation, operating with a degree of autonomy that reflects their traditional legitimacy.

b. Role in Governance

As auxiliaries of the administration, chiefs help implement government policies at the grassroots level.

They mobilize local populations for public health campaigns, censuses, and development projects.

However, they do so in collaboration with the administrative authority in place.

c. Recognition of Dual Authority

As earlier mentioned, Cameroon practices a dual governance system, where both modern (state) and traditional (customary) authorities coexist.

As already mentioned, Chiefs serve as auxiliaries because they assist and collaborate with the state while retaining traditional authority and autonomy. They are not subordinates in the formal administrative hierarchy, as their power is rooted in local customs and community recognition, even though the state formally acknowledges and regulates their roles. The state has administrative oversight over their leadership but doesn’t interfere in matters that have to do with the customs and traditions that regulate their societies.

All in all, the relationship between traditional chiefs and administrators in Cameroon is one of collaboration and mutual support, with traditional chiefs playing a vital role in local governance and administrators providing guidance and oversight.

At the purely traditional or local level, the chief governs his people through administrative structures such as the Traditional Council and the Mbuog[9].

d. The Traditional Council

The traditional council serves as the chief’s cabinet, overseeing the day to day running of village affairs, resolving minor disputes and addressing community concerns. Each family in the village is represented in the village council by a councilor. Very often, other sociological components of the village are included in the council. These may be groups such as the youths, women, non-indigenous groups in case of a cosmopolitan village setting etc. The traditional council is chaired by the Chief himself but in some other cases, it is presided at by the Council Chair while the Chief keeps an administrative oversight over the running of the council. Matters beyond the council’s purview are referred to the Mbuog.

e. Mbuog

The Mbuog which translates freely into English as ‘Community’ is a higher authority than the Traditional Council, and is chaired by the Nlo Mbuog (Mbuog Head), a venerated elderly village member. Unlike the Traditional Council, the Mbuog is exclusive to a select class of indigenous male elders with recognized wisdom and traditional expertise, and handles matters of grave importance. Proceedings take place either in the market square for cases involving non-indigenes, or in the shrine for those involving indigenes, reflecting the Mbuog’s role in upholding traditional justice and customs.

f. Regency

“Regency” in the context of managing a traditional local community refers to a form of custodial or caretaker leadership, often during a period of transition or in the absence of a permanent leader. It is most commonly associated with indigenous or customary governance structures in African, Asian, and other non-Western contexts, where leadership is deeply tied to kinship, lineage, and traditional authority systems.

The Cameroonian law empowers a chief to designate or appoint a Regent to act on his behalf and he can terminate the functions of the said Regent once he deems it necessary to do so[10]. The criteria for the choice of a regent remains the sole preserve of the Chief. The Chief may be guided by the following but non-exhaustive criteria: family lineage, balance of power within the village community, loyalty, knowledge of tradition and customs etc. etc. The regent ensures continuity of leadership, maintains the customs and laws of the community, and may perform ceremonial and administrative duties without claiming full authority.

Conclusion

This overview highlights the selection and enthronement process of a chief in Bakossi land, showcasing a governance model rooted in shared leadership. Chiefs distribute power among the Traditional Council, Mbuog, and other counsellors, ensuring collective decision-making. As custodians of ancestral traditions and powers, chiefs hold a revered position, and chieftaincy remains a sacred institution deeply respected within the community.

REFERENCES

• Ejedepang-Koge S.N. “The Tradition of a People Bakossi.” SOPECAM, Yaounde. 1986

• Ejedepang-Koge S.N. “District Head Fritz Ntoko Epie (1864-1932), Pioneer and Matyre of Modern Development in Bakossiland.” Buma Kor Publishers Ltd. Yaounde. 2013

• Decree NO.77/245 of 15 July 1977 concerning the organization of Traditional Chieftaincies in Cameroon

[1] Ejedepang-Koge S.N. (1986) P.76

[2] Ejedepang-Koge S.N. (2013) P.19

[3] Decree N0. 77/245 of 15 July 1977. (Chapter 2. Article 8)

[4] Idem. Chapter 2, Article 11

[5] Idem. Chapter 1. Article 7

[6] Idem. Chapter 3. Article 20

[7] Idem. Chapter 4. Article 27

[8] Idem. Chapter 3. Article 20 (a)

[9] Idem. Chapter 1. Article 6

[10] Idem. Chapter 1. Article 6