Bankou - initiation of the new King

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CAMEROON :: BANGOU: DEVELOPMENT OF NOTABLES AND ELITES ON BAMENDJOU AND BAZOU LEADERS' COMMUNICATIONS :: CAMEROON
DEVELOPMENT OF THE NOTABLES AND BANGOU ELITES IN RESPONSE TO THE OSTENTATORY COMMUNICATION OF HIS MAJESTY THE KING SOKODJOU OF BAMENDJOU AND THE ACTIONS OF CHIEF BAZOU ON THE SITUATION IN THE BANGOU SUPERIOR CHEFERY

His Majesty TAYO II Marcel, King of Bangou died on November 16, 2018 in his palace after 39 years of reign. His successor, TCHIHOU TAYO Arnaud, was officially appointed on January 28, 2019 by the College of Seven and Nine Notables, in accordance with all the customary rites consecrated as well as substance of the current regulations pertaining to traditional chiefdoms.

As the date of the end of the initiation of the new King approaches, we witness a rise in power of certain external forces, in support of a minority of people driven by a spirit of rebellion with the explicit objective of plunging Bangou in a mess.

Also, facing this cabal sustained by tens of millions dumped in an unprecedented media campaign, we, elite and elite Bangou, feel more than ever challenged to restore the truth, and put an end to it.

We were particularly attentive to the departure of our father, His Majesty King Sokoudjou of Bamendjou, who, in the company of King Bazou, deployed a most ostentatious communication, which leaves no doubt about the ambitions of those in Bangou have created and maintain an artificial crisis built on the lie and travesty of history.

From where :

1 - His Majesty the KING SOKOUDJOU is, and unquestionably, a wise KING who enjoys an extraordinary prestige and credibility, and whose respect and honorability are imperative. However, the tradition does not prohibit reproach to the father, nor children, subjects, notables, queens and Maffo, force is in the case of Bangou, to provide necessary lighting. At no time do the two Chiefs make any reference to Decree 77/24 of July 15, 1977, supplemented by Decree No. 82/241 of June 24, 1982, which governs the traditional chiefdoms, or even, it is at once very serious and very curious, to the customary provisions common to all Bamileke traditions, relating to the unique, absolute and sacred privileges of the NINE NOTABLE in the designation of the ROI. By sweetening these normative elements,

2 - The appointment of the Chief Superior DJOMO Christophe in December 1967 was made, among others, following the rites of impeachment traditional KEMAYOU Paul Bernard by the 7 and 9 notables authorized to do so. Then, his traditional designation as King of Bangou was ratified by the State, without any objection being made by anyone.

3 - After the death of DJOMO, his succession by his son TAYO II Marcel, was customarily made without any objection, and like his father, he went through the sacred wood, then the La'akep where he made his 9 weeks , came out and was installed at the Bangou Throne. This means that on the traditional and administrative aspects, there is nothing wrong with these two kings who have never been regents, contrary to certain statements.

4 - It should be emphasized that there are traditional mechanisms of impeachment of the King in case of sacrilege committed by him. Voluntary relinquishment of sacred power is one of them. Customarily, in case of vacancy or dismissal of a king, the regency in Bamileke country is provided by the Tchuipou, it is obviously the case in Bangou where unfortunately, following the sacrilege of abandonment of the throne committed by the king Kemayou, his Tchuipou, who was NANA SINKAM, did not want in his time to assure this regency that he declined in favor of his personal occupations.

5 - All the disputes in Bangou date from the death of KEMAYOU Paul Bernard occurred on October 17, 1985 in Conakry. Thus, a few months later, more precisely on March 24, 1986, NANA SINKAM appealed to the Minister of Territorial Administration for the purpose of obtaining from the Government, the rehabilitation with right of succession for the benefit of the descendants of Kemayou. This was simply ignored, the deceased having said and repeated that he was not interested.

6 - The truth is that the current problem of Bangou is not KEMAYOU Paul Bernard, But NANA SINKAM who took the family KEMAYOU hostage, to solve a personal problem against King Tayo and his children, because of a land that he would have bought at nearly 120 million from an elite of Yaoundé. Indeed, it is on this ground that he erected his parallel Chiefdom which is nothing other than an open rebellion, a contempt for customs and traditions and worse, an open challenge to the authority of the State.

7 - NANA SINKAM himself knows, and we know that KEMAYOU gave up traditional power, when he told him in 1964 in a correspondence from Beijing in China, that he can never collaborate with the puppet government of Yaounde, and that if you have to fight for 10 years or 20 years, or even 30 years, he will fight to the last drop of

his blood for the Kamerun's independence to live in its true sense. For this reason, when the general amnesty was granted to all by the Government of President Paul Biya, Kemayou did not see fit to return to Cameroon.

8 - The chief to have the customary unction must fulfill obligatorily

the following criteria:

at. To be stopped by the 7 and 9 notables authorized

b. Follow the initiation rites at La'akep for 9 weeks (before it was 9 months) after a short passage through the sacred wood

vs. Exit La'akep for Laakwang before the official release validated by the Administration

d. Do all the rites of initiation after the official release and integration of the secret societies of the Chiefdom.

9 - All these stages, enriched with various tests, have been successfully crossed by Kings DJOMO and TAYO.

10 - The competence of each traditional Chief is limited in the territory of his group and within the limits of the parcel of power granted to him by the Administration: this is how he can not create a new chiefdom in his territory and even less outside its territory.
11 - Similarly, under any circumstances, a traditional chief can not, can not impose a king in a neighboring village. The villages are completely independent from each other. To make contrary claims of any kind or for any purpose whatsoever would be detrimental to the very principle of kingship as well as to the ancestral and sacred formation of village lands, the principle of identity and the identity and anthropological specificity of each people.

12 - In Bangou, like the rest in dozens of traditional chiefdoms in Cameroon and in the world, the change of dynasty in the same line, is a reality that does not affect anything, the legitimacy of sovereigns to the throne, and again less the legal sources of their relations with the State. One can not therefore accept the declarations of his majesty SOKOUDJOU, without invalidating the reign of KEMAYOU Paul Bernard that he supports, since the latter emanated from the reign of his father resulting precisely from a change of dynasty.

13 - With regard to the potential CV of the new leaders in the West, the new Chief is prepared from a young age for his future functions, and the initiation only completes. One can not, one can not logically be more than 60 years old, without any consequent past in the village, without household or offspring, that is to say without woman or child, like a perfect thug, to be installed by poor intrigues even copted, to high office of Chief of 2nd degree in a village like Bangou, under the sole pretext that one is descendant of Kemayou, King having freely resigned and having been regularly dismissed by an act of the administrative authority .

14 - The claim that KEMAYOU PAUL Bernard was kidnapped by the UPC and taken against his will, constitutes a desecration of his memory, of his strong and courageous nationalistic convictions that the Bangou respect, protect and honor rightly. KEMAYOU remained fairly firm on his positions until the end of his life. His exile in China and Guinea are indisputable indications, as was his refusal to return to Cameroon, which he described as a neocolonial country. This constancy must not be insulted.

15 - For nothing in the world and for no tips in dollars, Yen, Euro or Yuan, or for any diamond pledge, the Bangou elders and elites, like those consequent and informed of other villages, can not accept mortgaging their destiny with such a man. It was rejected by the 7 and 9, not accepted by the secret societies, and knows nothing of the habits and customs that govern the operation of the Chiefdom.

16 - For the record, the offspring of the King DJOMO and TAYO culminate here a hundred souls, including 35 children living for the first and 60 for the second. Trying to impose on them a cheating, an imposture, a falsification and a violation in relation to what they consider to be the logical execution of the testament of which TCHIHOU TAYO Arnaud is the result revealed, supported and sanctified by the seven and the nine notable dignitaries is laying the foundation for an endless war. We invite Mr. NANA SINKAM, to meditate profoundly on this evidence that should lead him to abandon the belief that, at over 85, his age group, he holds, with a lot of money, the key to the destiny of Bangou.

17 - Bangou has demonstrated, through the infallible integrity of his seven and nine notables, the sacredness and non-negotiable importance of rites and wills of which they are naturally made custodians. Indeed they have been pursued everywhere, harassed, prayed, intimidated, intrigued and even made the object of occult practices to change their opinion, but they categorically, radically and definitively said NO, NO, NO to corruption, NO to large envelopes, NO to multiple donations in kind, including new vehicles.

18 - Conversely, we find that there is a serious conflict of interest, which can only have been skilfully prepared, to orchestrate the current situation, and create the conditions for an unpunished violation of our custom and traditions, including the attempt to divide the village, by installing in the private home of Mr. NANA SINKAM, a parallel chieftaincy. This conflict of interest involves and wets some administrative authorities, graciously employed and remunerated and then conveyed through family relations, by Mr. NANA SINKAM.

19) - The Bangous are now grounded, to ponder heavily on the different roles played by ROI Bazou, including what kind of advice and education he intends to distil to children, his subjects, posterity. Indeed, ROI Bazou regularly came to spend time with ROI TAYO II in his palace in Bangou, and presented him as his best friend and confidant. Once the latter left and barely his body guarded, he begins to slander and promote a campaign against him. Must we conclude that he came as a spy on a mission, as a friend with a sharp and sharp knife hidden in his bag?

20 - We prefer, by far, to stay at our level, to advance at our small pace with love, solidarity, fraternity and respect for our customs and our traditions in the truth, rather than suffer the pangs of a wealthy elite, who, moreover, has no children in the country, who does not live in the country, who pours out his money, to divide, spread hate, destroy our values ​​and trample on our rites, invite external forces to humiliate our village, and foolishly despair of all who and all those who constitute our intelligence, our wisdom and our genius.

IN CONCLUSION

a) - How can one imagine that, in a village, only one individual thinks he can be right against all the notables who carry, keep, and assume all the symbols of customs and traditions? How can one think that all the valorous, political, intellectual, economic and even spiritual elites have allowed themselves to be trampled, mocked, insulted and humiliated by a single individual whose only argument is the strength of corruption? use of banknotes to desecrate our values?

b) - To the dignitaries who are trying to interfere clumsily with the traditional affairs of Bangou, we urge them to stop these insidious interferences which are devoid of any legal basis, and better any incontestable customary basis.

c) - Hundreds of titles of first pages of newspapers and televisions negotiated at great expense, will not change the reality of the rejection of Mr. NANA SINKAM by the great majority of Bangou.

d) - The Bangou are unanimous on their refusal to see their village sink into another open rebellion, because that is what the hateful, provocative and shameful campaign, which presents the new Bangou King, as the ROI of the CPDM, the Government KING, Paul BIYA's ROI, while the imposture installed in the private concession of Sir NANA SINKAM would be the KING of the people.

e) We unanimously proclaim, We Notables and Elites Bangou, that KING TAYO II Marcel was our KING and that he was blameless.

f) We recognize TCHIHOU TAYO ARNAUD, his son, aged 31, testamentary successor arrested by the NOTABLE NINE and presented publicly to the population by the Prefect of the High Plateaux in the presence of more than 25 KINGS, members of the government, elected of all levels and many personalities, like our new ROI being introduced.