{"id":50272,"date":"2026-03-06T14:14:29","date_gmt":"2026-03-06T14:14:29","guid":{"rendered":"https:\/\/journalintegration.com\/?p=50272"},"modified":"2026-03-06T14:15:12","modified_gmt":"2026-03-06T14:15:12","slug":"habitat-traditionnel-le-mbamart-2026-reconstruit-un-art-de-vivre","status":"publish","type":"post","link":"https:\/\/journalintegration.com\/index.php\/2026\/03\/06\/habitat-traditionnel-le-mbamart-2026-reconstruit-un-art-de-vivre\/","title":{"rendered":"Habitat traditionnel : le Mbam\u2019Art 2026 reconstruit un art de vivre"},"content":{"rendered":"\n

En mettant en lumi\u00e8re l\u2019habitat typique du peuple Mbamois, le festival cr\u00e9\u00e9 en 1996 ouvre une fen\u00eatre sur le fondement des soci\u00e9t\u00e9s traditionnelles. <\/em><\/p>\n\n\n

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Au village du festival Mbam\u2019Art 2026, tout est fait pour d\u00e9connecter le visiteur des d\u00e9cors festifs privil\u00e9gi\u00e9s en ville. Ici, le raphia et la paille ont succ\u00e9d\u00e9 aux chapiteaux et fleurs dans une savante repr\u00e9sentation du village traditionnel typique. Le d\u00e9cor est compl\u00e9t\u00e9 par une dizaine de cases dont l\u2019ensemble forme l\u2019expression de l\u2019habitat du peuple Mbamois dans ses diff\u00e9rentes d\u00e9clinaisons: Bafia, Tikar Nyokyon, Yambassa, Yangben, L\u00e9mande, Banen, Yambetta, Gouife, Banso, Ossanaga, Vute, Balom\u2026 De quoi mettre en exergue le savoir-faire ancestral en mati\u00e8re de construction. Derri\u00e8re les mat\u00e9riaux rudimentaires bambous, terre battue, paille et feuilles de raphia, se d\u00e9ploient des techniques bien \u00e9tablie et une connaissance de la mati\u00e8re qui permet de porter \u00e0 40 ans la dur\u00e9e de vie de ces b\u00e2tisses. \u00abLes Bafia, pour poser leurs toitures, utilisent un syst\u00e8me traditionnel o\u00f9 on prenait des bambous, qu\u2019on mettait sur des fourches comme des chevalets, on attachait tout \u00e7a \u00e9tant \u00e0 terre. <\/p>\n\n\n

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Au moment de poser le toit, on appelait des gens qui soulevaient, on posait et on attachait pour que les deux restent coll\u00e9s en haut. Alors que chez les Banen, les Ossanaga et autres, on fait les toits avec la paille. On attache la paille en haut apr\u00e8s avoir pos\u00e9 les bambous. Si on regarde les techniques utilis\u00e9es, les Banen commencent \u00e0 tresser la paille en bas pour arriver vers la fa\u00eeti\u00e8re du toit ; alors que les autres commencent par le haut pour descendre. D\u2019autres toitures ont des d\u00f4mes et c\u2019est la particularit\u00e9 de deux tribus les Vute et le Tikar. C\u2019est une fa\u00e7on de terminer le toit par ce m\u00e2t et c\u2019est fait pour que le toit se referme bien. Il est r\u00e9alis\u00e9 \u00e0 base d\u2019un bambou qu\u2019on taille d\u2019abord et qu\u2019on fixe verticalement et on croise la paille tout autour. C\u2019\u00e9tait une technique bien maitris\u00e9e que les gens d\u2019avant utilisaient, rien n\u2019\u00e9tait fait par hasard et les maisons duraient et elles sont \u00e9tanches, la pluie ne peut pas passer. Nous-m\u00eames, nous avons grandi dans des cases comme cela. On changeait juste le toit apr\u00e8s deux ans\u00bb, raconte Zacharie Moukounde, notable Banen de Njikinimeki et responsable de l\u2019installation du village du festival Mbam\u2019Art.<\/p>\n\n\n

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Les d\u00e9tails des ouvrages font \u00e9talage des modes de vie sp\u00e9cifiques de chaque grande famille. Bien plus encore, le village du festival Mbam\u2019Art exposent la flore de chaque aire g\u00e9ographique rattach\u00e9e aux Mbamois. La paille pour les familles se trouvant dans la savane, les raphias pour ceux dans la moyenne for\u00eat du centre. Et quelques fois, il faut gravir des niveaux dans l\u2019imaginaire pour entrevoir les m\u00e9thodes de calculs appliqu\u00e9es au dimensionnement des cases. \u00abChaque famille du Mbam a ses sp\u00e9cificit\u00e9s, sa fa\u00e7on traditionnelle de vivre, par exemple les ustensiles qu\u2019il faut utiliser dans sa cuisine, sa fa\u00e7on de dormir. Chaque famille a ses rites et traditions. C\u2019est ce qui fonde les petites diff\u00e9rences. Cependant une chose est commune : c\u2019est que dans chaque case, il y avait du feu \u00e0 toute heure parce que la cuisine \u00e9tait incorpor\u00e9e dans la case et puis, les villages \u00e9taient entour\u00e9es de v\u00e9g\u00e9tation donc il faisait froid. Donc g\u00e9n\u00e9ralement, il y\u2019avait toujours le feu dans un coin pour tenir la famille au chaud pendant la nuit. La fum\u00e9e qui montait permettait de solidifier le toit des cases\u00bb, souligne le technicien en b\u00e2timent.<\/p>\n\n\n\n

Expression des brassages culturels
<\/strong>Les cases traditionnelles du Mbam et Kim et du Mbam Inoubou constituent l\u2019une des attractions majeures du Festival Mbam\u2019Art 2026. Elles ont \u00e9t\u00e9 auscult\u00e9es sous tous les angles du 21 f\u00e9vrier au 1er mars 2026. Par petits groupe, les visiteurs scrutent les ouvrages. Toute occasion trouv\u00e9e d\u2019\u00e9tablir des rapprochements avec les mod\u00e8les de construction de leurs villages d\u2019appartenance. Sur la question, il y a fort \u00e0 dire : \u00abLa case Bafia ressemble \u00e0 ce qui se faisait chez les Bassa. Ils construisaient de la m\u00eame fa\u00e7on que les Bafia avec la cuisine \u00e0 l\u2019int\u00e9rieur. La diff\u00e9rence est que chez les Bassa on faisait des fondations et c\u2019est l\u2019une des choses qui a marqu\u00e9 les Allemands quand ils sont arriv\u00e9s au Cameroun et qu\u2019ils observaient le savoir-faire des Bassa\u00bb, explique Mbombok Malet Ma Njami Mal Njam sur les lieux. La suite de son propos est relative \u00e0 l\u2019organisation de l\u2019espace dans les cases.<\/p>\n\n\n\n

L\u00e0 o\u00f9 se codifie la soci\u00e9t\u00e9
<\/strong>Les deux patriarches s\u2019accordent sur un fait: la case traditionnelle, au-del\u00e0 de servir d\u2019abris pour le foyer, est l\u2019espace o\u00f9 se tissaient des codes sociaux. Et la hi\u00e9rarchie des rapports humains, pour se construire, s\u2019arrimait \u00e0 la fum\u00e9e des feux de chauffage \u00e0 la cuisine. \u00abVous savez quand on grandissait, nos cases \u00e9taient organis\u00e9es de sorte que m\u00eame les quelques poules d\u2019un foyer pouvait r\u00e9sider \u00e0 l\u2019int\u00e9rieur. Qu\u2019est-ce que les parents faisaient donc pour s\u2019assurer que les enfants ne mangent pas les \u0153ufs, ils nous disaient que les enfants ne doivent pas en manger de peur d\u2019\u00eatre faibles et tout le temps malades. Et nous on n\u2019en mangeait pas. Ce qui faisait que les poules pouvaient se multiplier sans probl\u00e8mes. C\u2019est dans ces m\u00eames cuisines que les r\u00e8gles alimentaires de la famille \u00e9taient fix\u00e9es. Nos mamans ne mangeaient pas de tout.<\/p>\n\n\n\n

Il y avait des viandes r\u00e9serv\u00e9es aux hommes uniquement et quand l\u2019homme ramenait une viande interdite aux femmes, les mamans pr\u00e9paraient justes les assaisonnements qu\u2019elles remettaient \u00e0 nos papas et ils cuisinaient eux-m\u00eames cette viande. Aujourd\u2019hui, l\u2019on trouve que c\u2019\u00e9tait une violence contre les femmes. Mais nos parents ne faisaient pas les choses par hasard, c\u2019\u00e9tait une fa\u00e7on de rappeler aux femmes leur position devant leur mari, devant l\u2019homme. Chaque r\u00e8gle qui \u00e9tait fix\u00e9e permettait de garder une certaine coh\u00e9sion sociale. Les enfants connaissaient leur place et leurs limites, les femmes connaissaient les leurs et l\u2019homme aussi. La case \u00e9tait le point de d\u00e9part des rapports humains dans le village\u00bb, souligne le notable Zacharie Moukounde.<\/p>\n\n\n\n

Ainsi dit, le r\u00f4le des cases dans la construction des soci\u00e9t\u00e9s traditionnelles du Mba et les cultures s\u2019y rapprochant restent \u00e0 ce stade \u00e9valu\u00e9 de fa\u00e7on insuffisante. Pour Mbombok Malet Ma Njami Mal Njam, il faut encore creuser dans les dimensions spirituelles pour compl\u00e9ter le tableau des \u00e9quilibres sociaux. Tel est le narratif d\u2019un savoir-faire ancestral mis en exergue \u00e0 Bafia, \u00e0 l\u2019occasion de la 12e \u00e9dition du festival Mbam\u2019Art.<\/p>\n\n\n\n

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

En mettant en lumi\u00e8re l\u2019habitat typique du peuple Mbamois, le festival cr\u00e9\u00e9 en 1996 ouvre une fen\u00eatre sur le fondement des soci\u00e9t\u00e9s traditionnelles. Au village du festival Mbam\u2019Art 2026, tout est fait pour d\u00e9connecter le visiteur des d\u00e9cors festifs privil\u00e9gi\u00e9s en ville. Ici, le raphia et la paille ont succ\u00e9d\u00e9 aux chapiteaux et fleurs dans […]<\/p>\n","protected":false},"author":1,"featured_media":50273,"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-50272","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-integration-regionale","category-zoom"],"yoast_head":"\nHabitat traditionnel : le Mbam\u2019Art 2026 reconstruit un art de vivre - Int\u00e9gration<\/title>\n<meta name=\"description\" content=\"Habitat traditionnel : le Mbam\u2019Art 2026 reconstruit un art de vivre\" \/>\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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