Category Archives: priest

Bishop Andrew Nkea spends New Year with the Refugees

Mamfe- South West Cameroon:

Thank you Lord!! From Bishop Andrew of Mamfe Diocese

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I just returned to Mamfe after spending 31 December and new year’s day visiting a great part of the flock of the diocese of Mamfe who are refugees in various places in Nigeria. I stopped in Nashua and Emana to see them and bring some supplies for New Year. Some of their stories are pathetic and the conditions under which they live is appalling. They are scattered all over the place and sleeping on verandas and open space like people without a Homeland. It was a great joy for shepherd and flock to be united again and the happiness of our visit almost moved us to tears.

The same was true of the remnant of people in an almost deserted Akwaya town. New year day was full of dancing and rejoicing. We had prayed for peace during the Mass and we all walked into 2018 full of hope. Hope for a more peaceful and just society and hope that our displaced brothers and sisters return soonest to their homes and feel again like human beings and citizens of this country.

Shey Tatah

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Shall the Catholic University Institute of Buea (CUIB) betray or Unite?

Shall the Catholic University Institute of Buea (CUIB) led by its president Fr Nkeze George Jingwa be the Lone Private University at the University games in Bamenda? Rumor has it that they arrived yesterday already with a 90 man delegation.

Photo credit CUIB

The message that has been circulating online with a negative connotation given to its president Rev, Father Nkeze George Jingwa shall be analysed below based on the trend of events.

“The Private University of Rev Fr George Nkeze, which in the public eye passes for an institution of the Diocese of Buea is already in Bamenda with a delegation of about 90 students to take part in the Universe Games. They arrived Bamenda a today, a day earlier than the official time of arrival for the delegations of participants.”

photo credit CES Buea

Yes, the university games are scheduled from the 22nd to the 29th of April. Arriving on the 19th of April, 3-4 days before the event entails a whole lot of things, extra cost in both accommodation and feeding, extra cost in security measures but also give them room to rehearse on the ground ahead of the games. The church teaches more on assisting the needy, of what use shall an institution spend huge amounts to provide for 90 students and maybe their guardians for 4 days when this shall weigh later on the parents and students be it on the high paid fees or lack of school facilities to make education affordable for all? Could this be some kind of misdirected charity or a ploy to extort more money from the Government and the organizers? Whoever is paying for this should think of the doctors working in deplorable conditions, poorly equipped hospitals, lack of good roads etc.

“This arrival was planned early enough by Fr Nkeze to be sure that nothing disturbs his arrival, not even the trial of the Bishops of Bamenda and Kumbo. It looks like this is the only Private University in the Southern Cameroons that is going to participate in the games.”

CUIB for credit

Yes, there is no doubt that this year’s games shall be marked by the absence of private higher institutions in the NW and SW regions due to the strike that has been going on for 6 months. Even the Equinox TV reporting yesterday confirmed to have been on the field and confirmed that schools have not been going on in these regions, as such they can not participate in the games since they are closed. For CUIB to be reported as already landed in Bamenda, can be interpreted by many as not only the lone private school but as the school that has betrayed the Anglophone cause. This is not the first time Fr Nkeze is being linked to as betraying the Anglophone struggle. In the mid January 2017, the interim consortium attacked Fr Nkeze on this same issue which led to the Executive Assistant of the Institution Lynn Nanyongo Masua sending out a disclaimer that Fr Nkeze was in the USA and had not done anything as such.


“Fr Nkeze does this with impunity always. He does not even bother that his Bishop has been booked by government. What does Fr George Nkeze want to teach the Diocese of Buea and the Universal Catholic Church? What is he up to?”

Why should Fr Nkeze bother when he is allegedly receiving assistance and support of the Regime? It is even said that the regime assisted in the transportation and security of students when upon return decided to continue to keep the school running. Fr Nkeze in February based on the Open letter to the Interim Consortium leaders that circulated challenged them and according to the message on his Facebook page by Walters kimah and i quote.

“Canon Law regulates the powers of a Diocesan Bishop. Can. 391 (1), “It is for the diocesan bishop to govern the particular church entrusted to him with legislative, executive and judicial power according to the norm of law.”

Can. 394(1) “A bishop is to foster various forms of the apostolate in the diocese and is to take care that in the entire diocese, or in its particular districts, all the works of the apostolate are coordinated under his direction…”

The Bishop is the proprietor of schools, colleges and universities within his jurisdiction, and everything is coordinated “under his direction.” The Bishops of the Ecclesiastical province just issued a letter telling the government they did not close any schools.”

If the Bishop is what he claims to defend, then why should Fr Nkeze choose to go to Bamenda to fulfill a government call to an event and ignore that of his boss which is mobilizing stuidents to appear before the Buea High court on the 24th of April. Does it mean that he prefers to run the school with the Government and not with the Bishop and the church?

The contradiction of Fr Nkeze’s actions again come in when he in the same letter states:

“The Anglophone struggle is against the government and elites who have and enjoy political power. It is against the forces of law and order and the police who militarize and brutalize our citizens. It is for a two-state Federation. It is for the release of all Anglophones locked up in jails with no due process. It is against CRTV that propagates lies, and it is for the restoration of the internet in our zone. The reason why I supported Dr. Agbor Nkongho was because he articulated these issues in the most succinct, clear and non-violent manner. He did not attack people even when they disagreed with him. He always repeated that he did not have the monopoly of knowledge and solicited advice to strengthen the struggle. He knew all anglophones did not support the struggle, but was ready to persist in his belief. That is why I joined this struggle. I contributed as an intellectual with my vast knowledge in political science and Law. I articulated the problems and solutions, but never advocating for Biya or the Betis who do not support us to be killed or harassed. This is the struggle I know and subscribed to. ”

Are his actions based on the fact that he should not be attacked because he disagreed with the idea of no schools to address the anglophone problem or that is his own way of standing with the struggle to get those released by working with the regime that has put all on captives?

Fr Nkeze therefore needs to be watched closely if one needs to look at the Fr Nkeze of 2015 22nd June when Median post Newspaper reported that he made a comment to the Cameroonian Youth on how to be Self reliant and Job creative and the Fr Nkeze of today.

“youths need to realise that the developmental goals are a vision, and that they must be at the centre because it concerns them. He urged government not to stop seeing the youths as a thread to their position or people always ready to go on strike but as people whose needs and views need to be taken into consideration since their future depends on how the government invest on them.  Discussions at this Youth Symposium were under the theme, “Emergence before 2035, myth or reality”; wherein, participants presented pictures of a Cameroon they want and are working for. The views ranging from a self-sustainable Cameroon, a Cameroon free from the pangs of bribery and corruption, a society of peace with accountable and reliable leaders, and a host of others.”

When Bishop Bushu of Buea wrote that the Priests of that Diocese have never accepted and received him, was Fr Nkeze amongst? Or is he amongst those spearheading this rejection and thus reasons for his actions?  What really is Fr Nkeze up? People do really change.

Shey Tatah Sevidzem


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Did the court of First instance summon only the Bishops of Bamenda?

The allegations that three out of the 4 mainstream churches in the Anglophone region of Bamenda  summoned to court (Catholics, Presbyterians & Baptists) have been declared as mere rumors by the Presbyterian authorities as they argued that such a summon had not reached the moderator yet. “The Communication Secretary of the PCC, Rev Mokoko Mbue Thomas said it was only a rumor and told reporters that to the best of his knowledge the PCC Moderator has not been summoned except the said summon is still to reach them.” CIN

Nothing has been heard from the Baptist authorities but the Bishops of the catholic church have made the summon public, and it is even all alleged that the Archbishop announced in church Friday 14th during Friday service that he and his collaborators have been summoned before the court of first instance in Bamenda because of some “silly” allegations on the 21st of april 2017 and that Christians were welcome to accompany them who are also part of the accusations.

Bishops from Nso

Archbishop of Bamenda


Bishop of Kumbo

Here are the scanned copies of the Summon of the Roman Catholic Bishops in the Ecclesiastical Region of Bamenda . Some major points/accusations worth noting; the complaint accuses the church of not paying teachers hence affecting or depriving the state of enjoying taxes, want to win the sympathy of teachers and parents for collecting money and not paying teachers and most interestingly for me demands the church to pay 150 billion francs cfa for the damages while jailing the church leaders.

If the Catholics have to pay the price, what of other church authorities? CIN reports that “The PCC has 22 Secondary schools, 233 Primary and Nursery schools with 640 and 980 teachers respectively. All these schools have remained closed since the strike action began.” Does this mean that they have been paying their taxes and teachers and therefore should not appear before the court?

The Muslims have a good number of schools and teachers as well, but they have not been accused meanwhile schools have also been interrupted likewise the Baptist institutions. Shall the government look into their cases later after dealing with the Catholics? Could the Catholics alone have stopped the strike if they asked their schools to resume?

It should be noted that during the PM’s visit, the Catholics and other authorities promised to keep their premises open and that it was left on the parents to decide when to send their kids to schools, but the parents had opted for security of their kids than education.

After reading the summons and the counts, Gwaranko Mdzeka had this comment to make; “The government of this nation,just like any with of its ‘type’,is a specialist in diversion.the government must know like us all,that her failure to give subventions to private / confessional sectors of our educational system,has contributed also to the non payment of these teachers.has the government,now throwing the first stone paid the contract teachers she employs ? Has any one dragged them to court ? These are the last tricks of a ‘dying dog'”

The Church leaders have opted to write to the faithfuls and also asked them to accompany them to court.

Why should the church and religious leaders be used as “escape goats” for the failed school resumption? Who did not do his homework well. With the religious leaders called up to court, might change then events of things and this can again be another ploy to buy time for the struggle and carry out more arrests disrespecting the orders of the UN that has called for release and dialogue.

Shey Tatah Sevidzem.

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Pope to allow married men to become priests

The news of the Pope opened to discussions on allowing married men to become priests has brought mixed feelings and criticisms even before the decision will be reached. For close to 22 hours since the CNN interview and report, many have worried about this change of teachings.“In an interview with German newspaper Die Zeit, Pope Francis said the lack of Catholic priests was an “enormous problem” for the Church, and indicated he would be open to a change in the rules governing eligibility for the priesthood.

“We need to consider if ‘viri probati’ could be a possibility,” he said. “If so, we would need to determine what duties they could undertake, for example, in remote communities.”
Viri probati is the Latin term for “tested men” or married men of outstanding faith and virtue.
Pope Francis holds firm against conservative pushback
The option would allow men who are already married to be ordained as priests. But single men who are already priests would not be allowed to marry, according to the Pope.
“Voluntary celibacy is not a solution,” he said.
This message or piece of news is therefore for people like us who missed the opportunity and might have another chance of becoming a priest while married. The debate does not target priests becoming married but rather married people who want to become priests.
This is to match up with the lack of priests to handle the uncrowded churches in Europe.
In the scandinavian countries, some parishes are forced to merge with others due to lack of priests and some are obliged to get either a married deacon for services or a catechist to carry out services. The case is different in Africa as many still rush for priestly vocations.
Would it be better to ordain Rev sisters as priests or accept married people become priests?
Shey Tatah Sevidzem

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An Open Letter from Fr Gerald Jumbam to Mr Boh Herbert

An Open Letter from Fr Gerald Jumbam to Mr Boh Herbert on the Plight of the People of the Southern Cameroons.

Dear Mr. Boh Herbert,
I write you because you know it, you have it and you get it. I write you because you talk sense and you, like many, have suffered as a result of you stance. I write you because you have dared the structures of evil back home even in those dark early 1990s. I write you because you are the cream of investigative and genuine journalism in our native land. You have been the spokesman of our troubles and woes in recent times. Now it will be preposterous and officious in me to put myself forward as champion of anything in this struggle, but I know I have space on it because my family has suffered as a result since 1990. My father has been president of SCNC at the heart of the most hazardous portions of Southern Cameroon, Kumbo. My father was in exile in Nigeria in 1998. He left us for two years and we in the family suffered persecution. He was imprisoned last year in the Bamenda military prison, a man in his Seventies, and only came out by the mercies of the intervention of Christian Cardinal Tumi. His life is not safe at this moment as we pray for him. I am priest, but I know what is happening because I have been privileged to be groomed by a man who has been near these things for a very long time, a man who has suffered for our people. Yet my father is my father. I am me and I have my own way.
The Southern Cameroon struggle has proven to be a three-cornered battle. In one corner are those of the restoration of independent stance who posit that there is only one way to end the sufferings of our people and it is to go deep down to roots, to where the rain started beating us. Another corner features the restoration of the federal system and are those who contend that while we request the restoration of autonomy from La Republique du Cameroun, we should keep on with them. Finally, the last corner belongs to a variety of New Deal affiliates who reject the idea of restoration, refuse to believe the past and are content with the status quo and its unitary state (and I lump here even those who mouth federalism of a 10 or 4 state). I like to categorize these things so as to pass my message which is that of maximum vigilance.
The first corner mentioned above are those living in history and therefore are not opportunists. The second corner are those who are hanging on history and still believe in change of heart as regards our Eastern brothers. The last corner are those whose partaking of the menu of the ‘one-and-indivisible Cameroon’ have truncated their thinking and given them the passport for surreptitious betrayal. The first are those of the Akwanga line. The second are of Ivo Tapang. And the third are those within the bounds of Ni John Fru Ndi. These three are players – and they play the game among themselves so well and sometimes it is difficult to know it. But from their fruits we know them. Questions about this categorization are welcome, as I know they are.
Out of these three lines, are two others that I want to identify in a special way and which I feel are those who touch on moral conscience and therefore represent the soul of this struggle. The first is the corner of those whose outspokenness has proven to be more engaging than any of the groups mentioned above in the plight of the Southern Cameroons. To me they are those whose keenness and alertness has reeked the Biya government to recent frustration and to near extinction. They have the weapon that all others lack. They are the men and women of conscience who do not want to bargain their sense of right and wrong and are careless about their life and are direct in their request for the Southern Cameroon’s share in this space in Africa. They are of the Joseph Wirba, Tassang Wilfred and Mancho Bibixy brand. The second in this special line are those who have sold their consciences, taken huge sums and are ready to Judas-Iscariot the subjugated people of Southern Cameroon. They are of the Atanga Nji and the Musonge brand. To me, this framework is a helpful backdrop against which to read the Southern Cameroon’s predicament and further discussion on this issue.
Respecters of No Persons
We remember with love how in the aftermath of the arrest of Consortium leaders, Ivo Tapang and Mark Barah enkindled fire in the facebook and assisted focus. But where is Tassang Wilfred? He worked with Agbor Balla and in recent months, they have been that veritable voice of the voiceless, daring and doing and taking risks for us in our native land. Life is not just in the internet – there is another bigger life out there with the masses and the hoi polloi and until you are there you do not know where the shoe bites. So, let it never be said anywhere that Tassang Wilfred is distanced and relegated to nothingness by facebook champions. Among our leaders he is the one who has dared the lion, entered into the very jaws of hell and came out. He needs our highest respect – even in exile.
Many Jews of Saint Peter’s day thought that God preferred them, that God loved them more than the Samaritans and the pagans. It is this spirit that has created slavery, apartheid, colonialism, jingoism, annexation, marginalization, chauvinism, anti-Semitism, anti-Islam, tribalism etc. God is too big to reduce himself to these oddities. And Peter articulates Jesus’ sentiments: “The truth I have now come to realize is that God does not have favorites, but that anybody of any nationality who fears God and does what is right is acceptable to him” (Acts 10:34-38). La Republique likes to set up dangerous ladders, introduce hierarchies and compartmentalize life. Not with the Southern Cameroon spirit. When I read this message I call to mind the excellent leadership, back home of Agbo Balla Felix, Tassang Wilfred, Fontem Neba, Eyambe Elias Ebai, Bobga Harmony, Che Joseph “MAWUM”, of the CONSORTIUM in the Southern Cameroons. God is like civilian deaths in violent war, he fears no one and has no favorites. Their Consortium has been this too. God has extended his hand to our nation through these heroes of modern Southern Cameroons. To all the voiceless, those victims who for fifty-five years their destination has been the slaughterhouse: FEAR NO ONE, NO HUMAN BEING. The anger of the voiceless is dangerous. Consortium stay on course. You have been the conscience of West Cameroon in your role as mouthpiece of annexed peoples. You tell Pharaoh he is playing into the hands of Hell. One great thing you have shown is an indomitable fighting spirit. And there is the other thing you have carried along – overwhelming numbers. It is these victims and masses that give you power – so don’t be afraid. But we love your strategies – we will win bigly if you keep on with Jesus, with Gandhi, with Jefferson, with Martin Luther King Jr, with Jua, with Mukong, with Gorji Dinka, with Bate Besong, with Epie Ngome, with Ayah, with Fonlon. Agbo and Fontem are still with us even when behind bars. ZERO TOLERANCE – but no violence. Like God – in this divine mission of our burgeoning state – we are no respecters of persons. Look up, only to Him.
Seize the Day
Well now. What should I say about the current national mood? A year does comes once, so does opportunity. It’s hard to be cheerful in 2017 when the hopes of a once hopeful people have been trimmed out of existence. When the optimism nest egg has rapidly disappeared. Southern Cameroon. Well I have no idea about what shall happen next, whether the man at the helm of Cameroun is right or not. If yesterday he is to take tomorrow’s place, then there are dangerous days ahead. Times like these do occur at ‘hinge movements’ of history, when God keeps the promise of victory for the oppressed, even when it is the kiss of death! And I do believe that times like these are right times. We can’t calculate what comes tomorrow. We don’t have a barometer to measure up the political temperature. How should we approach Restoration in times like these? Our condition offers us three Pillars of Fire:
1. WATCH YOUR STEP. Here we seek the advice of Saint Paul: “Be very careful, then, how you live – not as unwise but as wise” (Ephesians 5:15). Each time we take great steps, let us slow down to get God involved: “Be still and know that I am God” (Psalm 46:10).
2. REDEEM THE TIME. By ‘time’ here, I mean opportunity. Let Saint Paul once more inform us: “Making the most of every opportunity, because the days are evil” (Ephesians 5:16).
3. DO GOD’S WILL. I just want to do His will. I am ready for the teeth of the wolf and the claw of the loin, if that means doing God’s will. Saint Paul again: “Therefore do not be foolish, but understand what the Lord’s will is” (Ephesians 5:17).
God is father of faith and owner of truth, so let us SEIZE THE DAY.
For An All Anglophone Conference (AAC) in the Diaspora
Let us begin to think of a neutral ground, a neutral country, abroad that shall bring all Southern Cameroonians from all the four corners of the world. It will best happen either in the USA or in Europe. Once decided, let us take it up and seriously.
Let us be warned. There are dangers to this cause. They have a right to their stance but they are to be told who they are. They are an infiltration of the business men and women who share immediate borders with us and their task is to destroy this revolution. I prefer an outspoken Beti man whose support for Biya and his cohorts is clear as daylight to the green snakes and brown frogs that are destroying the strike action from within and luring powerful Southern Cameroonians like Ni John Fru Ndi to speak from two sides of the mouth. There never was a device of the enemy so cleverly framed and with such semblance of genuineness. It is a blackmail that is as distant to truth as the night is to daylight. Truth be told: our problem is and will never be Paul Biya. Our trouble is the body politics, structures of political evil in La Republique created and masterminded by their elites and businessmen whose dubious activities since 1961 have rendered us helpless and blocked our progress as a people.
A Failed Fatherland
Again and again hard work has been applied in military and civil dispensations to emasculate the fighting spirit of the Bamenda-Buea-man with a military occupation all over the territory that is evocative only of Adolf Hitler’s, on Polish soil. The dark days of Hitler’s militarism on foreign soil has visited us. While the rest of humanity is quickly protecting its citizens and decriminalising state crime and massive censorship, and allowing their people room for self-determination to determine what is good for them, Cameroon is taking brutal steps and cunning to placate the world.
Here is a nation that has been signature to international and continental papers and pacts which champion the good news of freedom of expression. And yet the restrictions on the mouths of its inhabitants on what to say and what not to say has been shameful enough to delegitimize the whole national edifice. They have crucified a whole State of the ‘country’ and condemned them to mere anonymity in internet and cyber matters. This in the 21st century is unacceptable! We know how the kleptocracy that rules this country has subjugated our people to nothingness in their eyes. But let me sound this warning: that if we deprive the people we despise their freedom to speak we do not believe in it altogether. Should we still remind humans in the 21st century that the combat for the right to lawfully assembly, protest, and strike have long been won by the blood of political martyrs the world over? Should we still remind the dynasts of thieving politics that it is wrong to refuse its citizens the right to say no? Should we still remind ourselves we are living not only in post-independent Machiavellianism, but that we have gone so low and back to colonial systems of mass dehumanization and disgrace?
This century has seen a stabbing on a number of beautiful words often emptying the time-honored meanings and giving in to some sheer balderdash. Love became lust, metaphor became a lie, truth became an error. Another such terminology, really missing in this array of contemporary word predicament, is self-determination. To many today self-determination has come to mean terrorism, radicalism and even sometime fundamentalism. Honestly, this corruption of the word self-determination is a disaster almost at the level of the loss of the customary significance of truth in media houses. Political leaders in Cameroon are at their best when they create their own rules of political make-believe based on imposing stupidity to foster cruel thinking. After all, they are products of the same jaded invention. And I see Tchiroma’s political career ending in baskets of tears. Only the other day, and to my personal disquiet, the same man invades the media room with jaded mouthfuls of threatening talk to a constituted people, without any shame, to call a peace loving emollient Southern Cameroon terrorists. He should learn that we know more than he knows about his pharisaic politics of a wasted career. Those politicians who talk one language and mean the other thing, who speak from one side of the mouth while allowing the devil the other part of a reeking opinionated cavity should be warned that the unpolluted voice of the people shall thrash them when the moral ultimate ‘last-fight’ catches fire.
The word ‘Cameroon’ is not Bakossi, is not Bakweri, is not Kom, is not Bali, is not Bayanghi, is not Nso. It is a Portuguese concoction done to cart away minerals and humans for plantations and business in PORTUGAL. So it is ridiculous as an Africanist even to assume this name. For when we talk this claptrap of a one and indivisible Cameroon what are we defending? We are a people and that is bigger than shrimps. And therefore, a ‘one and indivisible Cameroon’ may not accurately be fiction but it is a hollow goliath, claiming muscle it does not have in the face of evident collapse, deception and shocking falsehood. The country has fabricated lies from and to its own heart, demolishing from the very first year of its inception to the present, the edifice of its own existence with wild constitutions, fake referendum and laughable presidential decrees.
You Reap what you Sow
There is so much talk among the political class of La Republique du Cameroun to the effect that the Southern Cameroonians are irritatingly problematic. I say they are not. Instead they are the most conscious, the most gifted and the most dynamic. Their greatest gift is that they get it. They know. They sense it. They are capable. They are capable of having their hearts broken by the abuse and rape of a student by a soldier who is suppose to protect her. They are capable of having their hearts broken when a young dynamic lawyer is imprisoned and tried with all sorts of lies by a government that is supposed to teach honesty. They are capable of breaking their hearts when an authoritarian machinery is produced to break their collective will and impede the running of their human spirit.
What they are not facing is the consequence of what they have applied for years in a tyranny so untamed. Cameroon needs to stop being foolhardy and confess its foundation is flawed. In a country where it is easier for a camel to pass through the eye of a needle than for an Anglophone to be minister of justice, finance or defense; in a country where they have made election results, appointments and employment the equivalent of an initiation into a Ngumba house; in a nation where, over the course of fifty-five years, the political mafia has courted the worst of our elites through this man-know-man selection scheme: it should be known that, with this brutality run wild, this normalization of apartheid republique, we have reached the farthest point of the road to apocalyptic calamity and there is no going back again to this infectious vomit.
The proverbial tale of the highly overvalued farmer should be well-known to the ordinary Southern Cameroonian. Looking for what to help puff up his overblown ego as to feel he is the best of his companions, he goes around telling those who would care to listen that he has cultivated the farm more than everyone else, forgetting the unbreakable law of life: you reap what you sow. Thus, the farmer discloses he planted fifty suckers of plantains but made so much noise about his large farm of three hundred. Unfortunately, he would hide the truth only for a period. When the reckoning time of the unbreakable law to ‘reap what you sow’ tolls, fifty plantain sukcers would not skyrocket overnight to three hundred. This slightly belittling little saying is also infuriatingly true. When it comes to Cameroon history, there is nothing – nothing – to beat price. In fact, the discreditable attempt of the farmer to deceive himself is what has affected the core part of this country for over fifty five years. We want to reap a – one and indivisible – Cameroon we did not sow. It is shameful, it is disgraceful that a people can mislead themselves to live a lie for all over this length of time.
The Grain of Bobe Ngom Jua
History reminds us of two mighty reasons why we of the Southern Cameroons found ourselves in this chaotic condition. That reason is the exaggeratedly lamb-like leadership of Foncha and the opportunism of Muna, exhibited in the early Sixties and Seventies and Eighties before the preying lions of Ahidjo and Biya. Courage and commonweal were vital from the very beginning, but were found wanting. The tender shoots of the grain of the bold Bobe Ngom Jua were nipped from the bud. Let the up and coming generation know this, that the statesmanlike qualities of Augustine Jua represented the cream of the manhood Southern Cameroon is in need of for their statehood. The youth must go to school on Bobe Ngom Jua! The ancestral spirit of Bobe Ngom Jua should be invoked severally like the litany of saints in Catholic liturgy, in the ears of all freedom fighters of our motherland. On the other hand, let us not judge our forbears (Foncha and Muna) that we be not judged. Let us learn from the errors of the past – that in leadership, the welfare of the public and the courage to stand all are crucial.
I like my dreams to scare me. And if your dreams don’t frighten you then you have no dreams. Leadership is: accept what you are given, grant what you have, get to the ropes when the blows are many, stay cool and quiet when there is trouble, but release fire when you have gathered strength, get the tyrant on the throat when opportunity comes. For 55 years now, East Cameroon leadership has pitted Foncha against Endeley, Muna against Jua, and vice versa and set fighting cocks and dogs against one another. NEVER AGAIN! Buea tells Bamenda in these days of destiny, ‘take hold of my hand, my beloved, they have striven to separate us, but we are back. Close your eyes once more and believe in me. We must come close and believe in ourselves again. Let us remember Foncha and Endeley in 1954, united against Nigeria’s games. Today is undersized La Republique, we shall hold hands and step out as our fathers did in the late Nineteen-fifties.
At this hour, God, give us leadership. A time like this needs Jualike courage, Litumbelike wisdom, Gorji Dinkalike brainpower, Wirbalike intrepidity, Tassanglike steadfastness, Agborlike redemptive suffering, Fonlonlike integrity, Bate Besonglike erudition, Mukonglike stubborn simplicity. Lord we yearn for nothing but victory. You are granting us these things and we are seeing. Keep them focused and add more leaders to their ranks. Leaders who ‘know the way, go the way and show the way’.
God is our Stay
I have consulted no one to write this letter. I have done it out of the voice I feel is in me from my Maker. God consulted no one to create me; He consulted no one to grant me that conscience. So when from the silence of my heart I speak, I am representing God even if I am not dogma or pope.
Life sometimes is colored with toxins from backstabbing, tale-bearing, and betrayals. Let us not do it alone. And the trouble is fear. Those who fear and expect miracles are living in a fool’s paradise. God’s miracles work in the terrain of impossibility. The brave and fearless can do the impossible. Only they manufacture miracles. They are employees in the factory of the Lord. When courage steps in, God is at work. The true disposition of a freedom fighter is that of comforting and confrontation. Comforting when you meet other people in the mud. Comforting when misery struggles before you in the faces of subjugated and dejected peoples. Confrontation when your own life is in the mud and you have to get up and clean up. Confrontation when thousands of powerless lives are under the threat of tyranny. God is God because he is bigger than any name. He is bigger than any dream, bigger than any giant. As we journey with the forces of our ancestors and their spirits, let us affirm we will trust God. Let us stand tall with Him because ‘the giant in front of you is never bigger than the God inside you’.
Thank you big brother.
Dum spiro spero
It’s been,
Fr. Gerald Jumbam

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