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

fon dom were aggravated by succession conflict where government authorities and state functionaries were involved. (Chungong, 1977: 43). Divine F. Ngwa aligns with Chugong by illustrating the 1968 succession conflict in the Bafut palace. Here, the involvement of some of the chiefs of the semi-autonomous chiefdom in the affair gave a wider dimension to it. Their role in the issue created more tension and increased the magnitude of the conflict. The chiefs especially those from Bafut, threw their support behind princes whose mothers’ origins were from their chiefdoms. They mounted a strong opposition against the prince who was apparently designated to succeed. Politicians and government ministers from these chiefdoms in Bafut did all in their power to ensure that the throne was succeeded by the prince they and their chiefs supported. Ngwa, in his conclusion, pointed out that succession conflicts were avenues or sporadic opportunities where the chiefs used to revenge or manifest old grudges and grievances that they bore against the Fon of Bafut and the central authorities in the palace (Ngwa, 1999). Such grudges and grievances are not unconnected to the political conflict, rivalry and secessionist tendencies that have existed among the traditional rulers till date. For instance, when Achirimbi died in 1968, it was expected that the conflicts and wrangling among the rulers in Bafut would subside following the occupation of the throne by a new fon , Abumbi II. But on his accession to the Bafut throne, Abumbi found himself entangled in a web of bitter and estranged relationship with the chiefs of the semi-autonomous chiefdoms in Bafut. These differences have continued up till date. Again, in 1995, Abumbi II appointed some new “third- class” chiefs in the fon dom. The appointment sparked new waves of resentment amongst the chiefs of the semi-autonomous chiefdoms. This time around, the chiefs of Mambu, Mankahnikong and of the recently revived Mbebeli chiefdom joined the old clique of chiefs in opposition to the Fon’s authority. The Chief of Mambu, Wanki Nibanchang II, spearheaded the strife. He wrote several petitions to government administrators contesting the legitimacy of the “third-class” chiefs appointed by the Fon in the Mambu chiefdom. The respond of government eventually embolden the chiefs to continue in their actions against the Fon. The plea of the revolting Bafut chiefs gained sympathy within the ranks of government authorities in the area. At one point in time, the Senior Divisional Officer for Mezam wrote a letter related to Chieftaincy disputes in Bafut Sub-Division. The letter pointed out that the Fon had illegally created some chieftaincies in Bafut, which were contrary to the decree of 1977. The Senior Divisional Officer in his letter informed the Fon that the list of chiefs he forwarded to the administration was not the right one. Consequently, the Fon was requested to withdraw any traditional authority and insignia conferred on any individual as a chief (Ref. No. 472/L/E29/SP, 1998). Such ultimatum were nothing short of empowering the subaltern chiefs in Bafut and reinforcing the existence of states within a state. In fact, the decision of government authorities seemed to have added more insult to injury in the chiefs’ revolt against the Fon. In April 2000, under the canopy of the. Ntare chiefs,” the traditional rulers of Bawum, Mambu, Mankahnikong and Mbebeli addressed a letter to the Divisional Officer for Bafut Sub-Division concerning the traditional titles of “chief” and “ fon ” in Bafut. They challenged the Bafut Fon’s claim that he is the only fon in the fon dom. The chiefs argued that they too were fons and their titles must be recognised and respected (Note of Information, 3 April 2000). It is this conflict among the traditional rulers in Bafut that is seemingly going to tear the fon dom apart in modern times. In this, the 1977 chieftaincy decree quoted severally by Divisional Officers and government officials in Bafut is the bone of contention and source of all other conflicts among the Bafut rulers in modern times. The impact on the community is enormous. VI. I mpact of C onflict The traditional political system in Bafut is endangered. The conflict has diminished the mystical element of the institution of kingship in Bafut. The authority of the Fon is gradually withering among the people in the various chiefdoms. The development of the fon dom is endangered. Also, the conflict discourages outsiders from settling in Bafut. A stranger would not like to settle in an area where the first condition for the acquisition of land forcefully compels him to pay allegiance only to a particular traditional authority and not to the other. The Nsoh quarter in Bafut is a victim of this feat. Furthermore, the conflict among traditional authorities (since its inception) scares potential well- wishers who would have liked to help Bafut in one way or the other. The conflict today represents an impending doom for Bafut development, which all Bafut people should aspire to. Disunity has entered the fabric of the society. The saying that “united we stand divided we fall” means nothing to the traditional rulers in Bafut. Political, ideological, personal and social differences have permeated the society. Social relation and inter chiefdom marriages have been reduced drastically. Each person is suspicious of his fellow brother or sister coming from a different chiefdom. All these are clear indications of the ultimate disintegration that looms large over the Bafut fon dom. More fears are directed towards the future generation of rulers in Bafut. It has been noticed that each generation of rulers inherits the conflict. The magnitude increase with the passage of time. The future of the fon dom as a political unit is seriously threatened. © 2023 Global Journals Volume XXIII Issue III Version I 19 ( ) Global Journal of Human Social Science - Year 2023 D The Concept of ‘States within a State’ Amidst Conflict and Peace Building Ventures in Bafut, Cameroon