{"id":50417,"date":"2026-03-14T09:41:00","date_gmt":"2026-03-14T09:41:00","guid":{"rendered":"https:\/\/journalintegration.com\/?p=50417"},"modified":"2026-03-12T13:44:33","modified_gmt":"2026-03-12T13:44:33","slug":"droits-humains-la-femme-sur-des-bornes-positives-dans-la-tradition-bandjoun","status":"publish","type":"post","link":"https:\/\/journalintegration.com\/index.php\/2026\/03\/14\/droits-humains-la-femme-sur-des-bornes-positives-dans-la-tradition-bandjoun\/","title":{"rendered":"Droits humains : la femme sur des bornes positives dans la tradition Bandjoun"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><em>Cette derni\u00e8re est plac\u00e9e sous un pi\u00e9destal dans cette communaut\u00e9 de la r\u00e9gion de l\u2019Ouest du Cameroun, influen\u00e7ant quelques fois par son aura l\u2019exercice du pouvoir politique.<\/em><\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full\"><img fetchpriority=\"high\" decoding=\"async\" width=\"666\" height=\"382\" src=\"https:\/\/journalintegration.com\/wp-content\/uploads\/2026\/03\/Capture-decran-2026-03-12-003255.jpg\" alt=\"\" class=\"wp-image-50418\" srcset=\"https:\/\/journalintegration.com\/wp-content\/uploads\/2026\/03\/Capture-decran-2026-03-12-003255.jpg 666w, https:\/\/journalintegration.com\/wp-content\/uploads\/2026\/03\/Capture-decran-2026-03-12-003255-300x172.jpg 300w, https:\/\/journalintegration.com\/wp-content\/uploads\/2026\/03\/Capture-decran-2026-03-12-003255-640x367.jpg 640w\" sizes=\"(max-width: 666px) 100vw, 666px\" \/><figcaption class=\"wp-element-caption\">confr\u00e9rie de femmes au festival Nsem Todjom 2026<\/figcaption><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\">Quand on s\u2019y connait, on ne s\u2019y perd. La condition de la femme camerounaise est d\u00e9sormais aux antipodes des us de la soci\u00e9t\u00e9 traditionnelle Bandjoun. Les mutations sociales en cours au Cameroun, en conformit\u00e9 avec l\u2019ordre occidental, ont conduit \u00e0 un basculement des positions de la gente f\u00e9minine. \u00abNous sommes encore \u00e0 une p\u00e9riode de transition vers la modernit\u00e9. On nous a impos\u00e9 des fa\u00e7ons de vivre et de concevoir l\u2019amour, comme s\u2019il y avait une fa\u00e7on universelle d\u2019aimer. Alors que chaque peuple a ses m\u00e9canismes et ses codes en la mati\u00e8re. Et c\u2019est ce m\u00e9lange-l\u00e0 qui nous pose probl\u00e8me \u00e0 nous tous alors que rien ne prouve que dans ces soci\u00e9t\u00e9s dites \u00e9volu\u00e9es, les choses fonctionnent mieux que chez nous. La preuve, regardons les statistiques de divorces en Occident\u00bb, soutient Dr L\u00e9on Kamga, anthropologue.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Le temps d\u2019un \u00e9change, ce natif de Bandjoun (d\u00e9partement du Koung-Khi) sonde les profondeurs de sa m\u00e9moire et de son intellect pour se reconnecter \u00e0 la puissance des femmes dans une soci\u00e9t\u00e9 faussement consid\u00e9r\u00e9e comme patriarcale. Ici, certaines femmes ont le privil\u00e8ge du statut politique le plus \u00e9lev\u00e9. Ce qui, toute id\u00e9e pr\u00e9con\u00e7ue rejet\u00e9e, appelle \u00e0 imaginer les limites de l\u2019influence f\u00e9minines dans les arcanes du pouvoir. \u00abLa Maa\u2019Fo c\u2019est la m\u00e8re du roi. Il est vrai que la premi\u00e8re fille du roi, devient \u00e0 l\u2019intronisation de celui-ci une Maa\u2019Fo et que selon ses affinit\u00e9s avec ses \u00e9pouses, celui-ci pouvait en \u00e9lever \u00e0 ce statut. Le nom Maa\u2019Fo se dit en r\u00e9alit\u00e9 Mee\u2019Fo. La particule Mee est un \u00e9l\u00e9ment augmentatif qui d\u00e9signe quelque chose qui est au-dessus du Fo qui est le roi. Donc la Maa\u2019Fo c\u2019est une institution qui est suppos\u00e9e \u00eatre au-dessus de l\u2019institution royale. La preuve, dans les traditions de l\u2019Ouest-Cameroun, la propri\u00e9t\u00e9 du Maa\u2019Fo est inviolable. C\u2019est-\u00e0-dire que le roi lui donne une concession, mais lui-m\u00eame le roi ne peut plus passer par-l\u00e0 pour imposer quoique ce soit. Celles qui sont les Maa\u2019Fo, elles ont le droit de participer aux confr\u00e9ries qui th\u00e9oriquement r\u00e9serv\u00e9es aux hommes, m\u00eame les confr\u00e9ries guerri\u00e8res, parce qu\u2019elle \u00e9tait consid\u00e9r\u00e9e comme une personnalit\u00e9 bien plus respectable et b\u00e9n\u00e9ficiant d\u2019une immunit\u00e9 sup\u00e9rieure \u00e0 celle du roi. Son mari ne pouvait m\u00eame pas penser \u00e0 la r\u00e9pudier. Tout au plus, elle recrutait d\u2019autres \u00e9pouses pour son mari. Mais celles-ci n\u2019avaient pas le statut d\u2019\u00e9pouses, elles \u00e9taient consid\u00e9r\u00e9es comme des aides pour la Maa\u2019Fo\u00bb, ajoute le sp\u00e9cialiste. Dans une soci\u00e9t\u00e9 de principe polygame, les \u00e9pouses sont prot\u00e9g\u00e9es et la r\u00e9pudiation figure comme une exception \u00abIl n\u2019\u00e9tait pas du tout facile pour l\u2019homme de r\u00e9pudier sa femme. Celle-ci au contraire pouvait partir mais l\u2019Homme avait le devoir de conserver sa case. Il ne pouvait la c\u00e9der \u00e0 personne d\u2019autre\u00bb, apprend-on.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Le pouvoir au f\u00e9minin<br><\/strong>Le statut particulier accord\u00e9 \u00e0 la femme Bandjoun tire sa source du myst\u00e8re de l\u2019enfantement. Ce don qui \u00e9chappe \u00e0 la gente masculine agit dans sa comme amplificateur de droits des femmes et de la consid\u00e9ration \u00e0 elles accord\u00e9e. \u00ab Elles sont puissantes. Elles b\u00e9n\u00e9ficient d\u2019une valeur cardinale qui est la f\u00e9condit\u00e9. Tous les rites qui sont pratiqu\u00e9es dans cette aire culturelle ont pour finalit\u00e9 la f\u00e9condit\u00e9 ; parce qu\u2019il n\u2019y a de richesse que d\u2019hommes. Les personnes \u00e0 qui dieu a d\u00e9l\u00e9gu\u00e9 de fa\u00e7on concr\u00e8te l\u2019aptitude \u00e0 la cr\u00e9ation ce sont les femmes et cela leur donne un pouvoir immense ; de sorte que beaucoup de rites de passage que vous trouverez dans les soci\u00e9t\u00e9s n\u00e9gro-africaines cachent mal ce complexe de la gente masculine par rapport. A d\u00e9faut de b\u00e9n\u00e9ficier de la magie du cordon ombilical, il faut que les hommes cr\u00e9ent les rites qui leur donnent le droit de valider le statut d\u2019homme m\u00fbr. Dans nos soci\u00e9t\u00e9s il y a un concept qui s\u2019est cr\u00e9\u00e9 qui renvoie \u00e0 la famille maternelle. Chez les Bamil\u00e9k\u00e9 on parle de Bouka. Et on constate que tout est acquis au neveu du c\u00f4t\u00e9 maternel tout lui est facilement acquis du c\u00f4t\u00e9 de sa maman. C\u2019est parce qu\u2019on reconnait le lien du cordon ombilical. Ce sont des indicateurs d\u2019une puissance incontestable que la soci\u00e9t\u00e9 reconnait \u00e0 la femme au point que certaines pratiques, qui sont du vues du point de vue occidental comme des abus, avaient lieu \u00e9tablir une sorte d\u2019\u00e9quilibre\u00bb, soutient Dr L\u00e9on Kamga.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Un r\u00f4le spirituel<br><\/strong>Des circonstances particuli\u00e8res permettent d\u2019exposer au grand jour la participation de la femme Bandjoun dans la grande spiritualit\u00e9 de ce peuple. \u00abParmi ce qu\u2019on appelle g\u00e9n\u00e9ralement les voyants \u00e0 l\u2019Ouest-Cameroun, ces personnalit\u00e9s dont les services \u00e9taient sollicit\u00e9s en cas de divination, Les femmes \u00e9taient plus nombreuses dans cette esp\u00e8ce de caste que les hommes. Ce sont elles qui \u00e9taient appel\u00e9es \u00e0 servir de passerelle entre les morts et les vivants. C\u2019\u00e9tait un r\u00f4le tout \u00e0 fait discret. On dit qu\u2019\u00e0 l\u2019\u00e9poque, de fa\u00e7on p\u00e9riodique, le roi faisait venir une fois par an toutes les femmes voyantes pour assurer la protection du roi et de sa famille durant l\u2019ann\u00e9e\u00bb. Souligne l\u2019homme de sciences qui appelle la soci\u00e9t\u00e9 camerounaise \u00e0 valoriser son patrimoine anthropologique pour s\u2019adapter au monde.<\/p>\n\n\n\n<p class=\"has-text-align-right wp-block-paragraph\"><em>Louise Nsana<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Cette derni\u00e8re est plac\u00e9e sous un pi\u00e9destal dans cette communaut\u00e9 de la r\u00e9gion de l\u2019Ouest du Cameroun, influen\u00e7ant quelques fois par son aura l\u2019exercice du pouvoir politique. Quand on s\u2019y connait, on ne s\u2019y perd. La condition de la femme camerounaise est d\u00e9sormais aux antipodes des us de la soci\u00e9t\u00e9 traditionnelle Bandjoun. Les mutations sociales [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":50418,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-50417","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.6 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Droits humains : la femme sur des bornes positives dans la tradition Bandjoun - Int\u00e9gration<\/title>\n<meta name=\"description\" content=\"Droits humains : la femme sur des bornes positives dans la tradition Bandjoun\" \/>\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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