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

community. Reason why the perception of the concept of ‘states within a state’ has to be revisited in Bafut and Cameroon as a whole. The conflict in the Bafut fon dom created confusion and made people to attempt a redefinition of the term states in search for a better and convenient application that can bring peace and cordial relations in that community. While Bafut suffers from this at a local level, Cameroon suffers at the national level given that a proper and acceptable definition of ‘states’ amongst the people had not been ascertain. The state has moved from a Federal Republic to a United Republic, back to a Republic and now to a Decentralised Republic. In fact the Cameroon state needs to answer some questions as to whether colonies or groups of people conquered by French speaking Cameroonians exist in the state. Second, is assimilation a proper policy to apply in the governance of a state made up of people with diverse culture and linguistic background? From an African perspective, it is clear that assimilation as a policy has hardly succeeded in consolidating the form of a state nor its existence over time. It is more of a vector to conflict and destruction in state formation. From 1961, the construction of a state or nation for Cameroon has been on the move. Two states with two linguistic cultures (within a state) are involved in the process. History and current happenings have shown that the process of consolidating the foundation and form of the state is still porous and shaky. The numerous and sporadic socio-political crisis emanating from the English speaking part of the country portray a conflict of states within a state. Peace ventures have been futile as deadlock takes an upper hand in the crisis. Separatists’ propaganda holds that secession is the ultimate solution to the problem. But the Bafut example also portrays that there is still possibility to hold states or people under one canopy (state). To succeed in any peace venture here, frank dialogue is necessary for the parties concerned to sit and discuss freely and agree on the form of state that will ensure the general welfare and well-being of the people. It is never too late to redefine the form of a state for the sake of peace and progress of a people. It takes just the will to do it. ‘States within a state’ are not only sources of conflict within that community; they can also become good potentials for rapid economic development, industrialisation, progress, unity and peace in the state. The USA and Canadian states are glaring examples for Bafut and Cameroon as a whole to emulate. R eferences R éférences R eferencias a) Books 1. Abumbi II, Fon of Bafut (2016). The Customs and Traditions of Bafut . Limbe: Presbook PLC. 2. Afigbo, A.E. (1972). The Warrant Chiefs: Indirect Rule in Southern Nigeria 1891- 1929 . London: Longman Group Limited. 3. Aletum, M.T. (1974). Political Conflict within the Traditional and Modern Institutions of Bafut- Cameroon . Louvain: Vander. 4. Ardrey, R. (1966). The Territorial Imperative: A Personal Inquiry into the Animal Origins of Property and Nations . New York: Maltony Rose INC. 5. Chilver, E.M. and Kaberry P.M. (1967). Traditional Bamenda : The Pre-Colonial History and Ethnography of the Bamenda Grassfields . Buea: Government Printer. 6. Fortes, M. and Pritchard, E. Eds. (1967). African Political Systems . London: Oxford University Press 1967. 7. Matateyou, E. Ed. (2015). L’Ecriture du Roi Njoya: Une Contribution de l’Afrique a la Culture de la Modernité . Paris: L’Harmattan. 8. Nkwi, P.N. (1987). Traditional Diplomacy: A study of inter-chiefdom relation in the Western Grassfields, North West Province. Yaounde: Department of Sociology, University of Yaounde. 9. Ritzenthaler, R. and Ritzenthaler, P. (1962). Cameroons Village: An Ethnography of the Bafut . Milwaukee: Milwaukee Public Museum. 10. Suh, A. and Mbungwa, B. (1995). The Bafut Anthem (Mban): Its Origin, Meaning and Significance. Yaounde: By the Authors. 11. Vaughan, O. ed. (2003). Indigenous Political Structures and Governance in Africa . Ibadan: Olusei Press LTD. 12. Young, C. (1976). The politics of Cultural Pluralism . Wisconsin: University of Wisconsin Press. 13. Zintgraff, E. (1895). Nord Kamerun . Berlin: Franz Steiner. b) Articles 1. Biershenk, T. (1993). The Creation of Tradition: Fulani Chiefs in Dahomey/Benin. Paideuma 39: 217- 43. 2. Chilver, E.M and Kaberry, P.M. (1960). From Tribute to Tax in a Tikar Chiefdom. Africa . 30, 1: 1-9. 3. -------------, (1963). Traditional Government in Bafut, West Cameroon. Nigerian Field 28, 1:4-30. 4. Lentz, C. (1993). Histories and Political Conflict: A Case Study of Chieftaincy in Nandom, North Western Ghana. Paideuma 39: 176-212. 5. Niba, M.L. (1995). Bafut under Colonial Administration 1900-1949, Paideuma 41, pp.63-72. 6. -------------, (1999). Ethnic Tensions in the Bafut Kingdom of the North West Cameroon. Context: Journal of Social and Cultural Studies, 3(2), 22-33. 7. Ngwa, D.F. (2021). Tax Burden, Conflict and Political Wrangles in Bafut, Cameroon in the Late 1940s. International Journal of Research and Volume XXIII Issue III Version I 22 ( ) 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