{"id":49876,"date":"2026-02-23T15:30:41","date_gmt":"2026-02-23T15:30:41","guid":{"rendered":"https:\/\/journalintegration.com\/?p=49876"},"modified":"2026-02-23T15:30:44","modified_gmt":"2026-02-23T15:30:44","slug":"art-culinaire-camerounais-lintegration-se-negocie-a-coups-de-fourchettes","status":"publish","type":"post","link":"https:\/\/journalintegration.com\/index.php\/2026\/02\/23\/art-culinaire-camerounais-lintegration-se-negocie-a-coups-de-fourchettes\/","title":{"rendered":"Art culinaire camerounais : l\u2019int\u00e9gration se n\u00e9gocie \u00e0 coups de fourchettes"},"content":{"rendered":"\n

La circulation des mets d\u2019une r\u00e9gion \u00e0 une autre du Cameroun cr\u00e9\u00e9 une ouverture d\u2019esprit entre les peuples; favorisant un sentiment d\u2019appartenance commune.<\/em><\/p>\n\n\n

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Les 14 mets embl\u00e9matiques du Cameroun revisit\u00e9s en version canap\u00e9s<\/figcaption><\/figure>\n<\/div>\n\n\n

Au Cameroun, les mets traditionnels ont d\u00e9pass\u00e9 leur simple fonction nourrici\u00e8re pour devenir des facteurs d\u2019expressions ethniques, des moteurs d\u2019int\u00e9gration et des \u00e9l\u00e9ments d\u2019unification des communaut\u00e9s. Ici, le partage d\u2019un met traditionnels entre ressortissants de groupes ethniques diff\u00e9rents devient un symbole de fraternisation et d\u2019acceptation de l\u2019identit\u00e9 culturelle d\u2019un tiers. \u00abMes coll\u00e8gues et moi on a d\u00e9cid\u00e9 de faire nos after work le dimanche apr\u00e8s-midi. Je vais leur faire d\u00e9couvrir le Nsougui (sauce \u00e0 base de jus de noix de palme et d\u2019arachides) avec le Ikwan (met \u00e0 base de macabo et de manioc rap\u00e9s associ\u00e9 \u00e0 de l\u2019huile rouge). \u00c7a change un peu parce que les gens maitrisent d\u00e9j\u00e0 le Mbongo. Donc je vais leur montrer autre chose\u00bb, d\u00e9clare Ngo Bolol Hermine.<\/p>\n\n\n\n

De tels regroupements autour de la gastronomie locale ne sont pas des actes hasardeux. Pour le sociologue Olivier Sack, il faut y voir l\u2019adaptation, \u00e0 l\u2019\u00e8re de la modernit\u00e9, des mod\u00e8les traditionnels de sociabilisation. \u00abOn peut encore apercevoir dans nos villages que la cuisine, pour parler de la place o\u00f9 se concocte les mets dans les foyers) restent le lieu par excellence de renforcement des liens familiaux. Les femmes y font la cuisine entour\u00e9e des enfants et quelque fois du chef de la maison quand il n\u2019a rien \u00e0 faire. Et donc par ricochet les mets qui sortent de cette place symbolique du foyer deviennent eux-m\u00eames des objets de communion. On rassemble les enfants autour d\u2019un m\u00eame plat ; de fa\u00e7on subliminale on transporte les visiteurs \u00e0 la cuisine par le biais d\u2019un plat fumant, etc. Quand on revient donc \u00e0 notre contexte, on se rend vite compte que cela est rest\u00e9 ainsi dans les consciences des Camerounais en.particulier et des Africains en g\u00e9n\u00e9ral. Partager les mets de chez soi c\u2019est un acte fort symbolique\u00bb, souligne-t-il.<\/p>\n\n\n\n

Chaque met traditionnel du Cameroun porte l\u2019identit\u00e9 des peuples et les d\u00e9terminants des cultures typiques des diff\u00e9rentes aires g\u00e9ographiques du pays. Cependant les brassages culturels, l\u2019urbanisation et les migrations des populations ont favoris\u00e9 l\u2019appropriation par tous les groupes ethniques des traditions culinaires existant sur le territoire national. Ainsi la sauce jaune au taro pil\u00e9 n\u2019est plus l\u2019affaire seule des peuples du grassfield, tout comme le ndol\u00e8 et son accompagnement de miondos ravivent les c\u0153urs bien au-del\u00e0 de la r\u00e9gion du Littoral. Le kilichi, autre met embl\u00e9matique du Cameroun, se d\u00e9guste dans le Grand sud tout comme dans le septentrion \u00e0 c\u00f4t\u00e9 des feuilles d\u2019okok qui continuent leur migration dans toutes les r\u00e9gions. \u00abJe cuisine maintenant bien l\u2019Okok sucr\u00e9. Quand je quittais l\u2019Extr\u00eame-Nord pour faire mes \u00e9tudes ici il y a une dizaine d\u2019ann\u00e9es, je n\u2019avais jamais mang\u00e9 cet aliment. Je ne savais m\u00eame pas que \u00e7a existe. Je partageais la chambre \u00e0 la cit\u00e9 universitaire avec une fille Eton, et c\u2019est elle qui m\u2019a appris \u00e0 pr\u00e9parer. Au d\u00e9but, je ne savais pas bien extraire le jus de noix, je mettais beaucoup d\u2019eau et mon okok \u00e9tait toujours plus l\u00e9ger que le sien. Maintenant, j\u2019ai la technique et c\u2019est le m\u00eame proc\u00e9d\u00e9 que j\u2019utilise pour faire le Sangha\u00bb, explique Mamie Tinguetin. Cette derni\u00e8re touche du doigt la mutation de progressive de des modes d\u2019apprentissage culinaire au Cameroun. La transmission de ce savoir-faire qui, jusqu\u2019ici, se faisait de m\u00e8re \u00e0 fille a mu\u00e9, entrainant avec elle des recettes revisit\u00e9es selon diverses sensibilit\u00e9s.<\/p>\n\n\n\n

\u00abLa coutume au village quand on grandissait \u00e9tait telle que mon p\u00e8re ne pouvait pas tuer un gibier comme, le boa, l\u2019antilope, la biche, le singe, etc, et le d\u00e9pecer sans que son fr\u00e8re ne soit pr\u00e9sent pour le partage. La viande \u00e9tait la viande de la famille et donc tout le monde se pliait aux m\u00eames r\u00e8gles. Mon p\u00e8re \u00e9tait le chef du village donc tout se faisait dans sa maison. Les liens \u00e9taient si forts que nous les enfants nous devions aussi remettre \u00e0 papa les gros gibiers que nous chassions pour qu\u2019il proc\u00e8de au partage. Il y\u2019avait \u00e9galement des mets que mama ne pouvait pas pr\u00e9parer sans appeler l\u2019oncle et vis versa parce que cette fois, elle se pla\u00e7ait dans la posture de la femme. C\u2019est-\u00e0-dire qu\u2019on consid\u00e8re que le fr\u00e8re de ton mari est ton mari. C\u2019est pourquoi, un homme pouvait h\u00e9riter de la femme de son fr\u00e8re \u00e0 son d\u00e9c\u00e8s. C\u2019\u00e9tait la coutume et elle permettait de pr\u00e9servait les liens familiaux. Quand vous regardez qu\u2019un village correspond \u00e0 une famille chez les Bassa, vous comprenez donc comment pouvait etre la vie au village avant\u00bb, raconte Calvin Ba Bata\u2019a. Du r\u00e9cit de l\u2019octog\u00e9naire se d\u00e9gage une constance selon laquelle, les mets locaux n\u2019ont pas vocation \u00e0 seulement satisfaire des besoins physiologiques primaires.<\/p>\n\n\n\n

Louise Nsana<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

La circulation des mets d\u2019une r\u00e9gion \u00e0 une autre du Cameroun cr\u00e9\u00e9 une ouverture d\u2019esprit entre les peuples; favorisant un sentiment d\u2019appartenance commune. Au Cameroun, les mets traditionnels ont d\u00e9pass\u00e9 leur simple fonction nourrici\u00e8re pour devenir des facteurs d\u2019expressions ethniques, des moteurs d\u2019int\u00e9gration et des \u00e9l\u00e9ments d\u2019unification des communaut\u00e9s. Ici, le partage d\u2019un met traditionnels […]<\/p>\n","protected":false},"author":1,"featured_media":49877,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[25,51],"tags":[],"class_list":["post-49876","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-integration-regionale","category-zoom"],"yoast_head":"\nArt culinaire camerounais : l\u2019int\u00e9gration se n\u00e9gocie \u00e0 coups de fourchettes - Int\u00e9gration<\/title>\n<meta name=\"description\" content=\"Art culinaire camerounais : l\u2019int\u00e9gration se n\u00e9gocie \u00e0 coups de fourchettes\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" 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