Global Journal of Human Social Science, D: History, Archaeology and Anthroplogy, Volume 23 Issue 3

Besides, the nature of diplomacy and relations amongst the states depicted their autonomy and independence from each other. For instance, shortly before the reunification of Cameroon, the Sultan of Bamoun from French Cameroon paid a diplomatic state visit to the Fon of Bafut in Southern Cameroons. This visit marked the peak of state relations in typical African style. The Fon of Bafut, Abumbi II, paints a picture of the visit of Sultan Njoya to Bafut as follows: We were hunting … in the palace forest when …suddenly we heard Fulani music and trumpets blaring in the central court yard of the palace. We took to the darker part of the forest where we hid ourselves thinking the palace was attacked by Fulani people. We came out of our hiding when we saw Bafut people pouring out to defend the palace and were told by palace guards … (ndongaries) that the Sultan of Fumban was on a friendly visit to the palace. The visit took place one month before 1 st October 1961. The Fulani at the time were feared and considered as a hostile people. The war in the Bamileke area was raging and women and children war refugees were in the palace. My mother was given nine by the Fon to house and feed them (Abumbi II, Personal Communication, 30 January 2023). From the above it is evident that the sultan of the Bamoun came to Bafut to thank a colleague brother who had opened the doors of his state to receive war victims coming from his own state or area. The Fon and Bafut people had cordially welcomed the refugees with whom they were cohabiting peacefully as the Bafut took care of their welfare. This was typical of African state solidarity and relations in times of need. Secondly, the Sultan did not bring war per se; the Fulani music and trumpets described by Abumbi II were part of the aura that went with the entourage of a great Fulani leader (Head of State), on a friendly diplomatic visit to a colleague of another far-off state as Bafut. Our U-Tube sources on the Lamido of Rey Bouba demonstrate this atmosphere of great power and aura that accompanied the great African leaders in their public outings (see fig1c above). Such outings were indeed moments of great demonstration of African power and the sovereignty of its states. Achirimbi II demonstrated this when he represented Southern Cameroons on the occasion of the visit of Queen Elizabeth to Nigeria (see fig 4e above). The visit of Sultan Njoya to Bafut in 1961 partly explains the holding of the Constitutional (Reunification) Conference in Fumban to ratify the existence of the two federated states of Cameroon. It was another way of bringing together African states that had established wonderful state diplomacy and relations amongst them without necessarily copying any lesson from Europeans on matters of state. When Achrimbi and Njoya met in Fumban, they understood that two old-aged brothers have come to cement their old state relations and to live cordially in peace while respecting their state integrity, values and traditions. It was also an opportunity for them to cooperate closely and develop their sovereign states in a new arrangement. That was the meaning Achirimbi and Njoya gave to the word federalism. For the fact that cordial relations, peaceful coexistence and unity (even in diversity) are virtues of power and strength, Njoya and Abumbi gave their blessings to the creation of the two federated states of East and West Cameroon embodied in the Federal State of 1961 (Fusi Martin, Personal Communication, 1996). This was a visa that legalised another dimension of ‘states within a state’ in Africa and Cameroon in particular. How the African leaders battled it out (in this new system) at independence, is another bonne of contention. The nationalist politicians who fought for independence in a way respected the structures or organisation which the colonialist left behind. Hence, the big fons (acolytes of colonial administrators), continued to enjoy the power and affluence accorded them by the colonialist. In the first decade of independence, they lavish in affluence of power and enjoyed government support while the subaltern leaders groan in anguish and agony. However by 1977, the Cameroon government put a smile on the faces of the subaltern leaders following the enactment of a chieftaincy decree. III. T he C hieftaincy D ecree of 1977 In July 1977, the President of the Republic promulgated a decree concerning the organisation of traditional chieftaincies in Cameroon (Decree No.77/ 245, 1977). The aim of Government was to resolve many litigations that had plagued the chieftaincy institution by reorganising it so that order, good governance and administration would be ensured at the grassroots. According to the Decree, traditional chiefdoms were organised territorially into first, second and third class chiefdoms. Every chiefdom was placed under the authority of a chief assisted by Traditional Council formed according to the traditions of the area. The chief could appoint from within the council, a notable who would represent him in cases of absence or unavailability. First class chiefdoms were to be created and the chiefs appointed by Prime Ministerial decree, the second class chiefdom by the Minister of Territorial administration and third class by the respective Prefects. In connection with the duties of traditional rulers, they were to act as auxiliaries of administration transmitting the directives of the administration to their people, ensuring that such directives were implemented. Under the direct supervision of the administration, chiefs were to maintain law and order and help in the economic, social and cultural development of the areas under their control. They were also charged with the duty of collecting taxes and other public funds according to regulations and conditions fixed by law. In terms of remunerations, the first and second class chiefs were to receive a monthly salary and other Volume XXIII Issue III Version I 10 ( ) Global Journal of Human Social Science - Year 2023 D © 2023 Global Journals The Concept of ‘States within a State’ Amidst Conflict and Peace Building Ventures in Bafut, Cameroon