{"id":50979,"date":"2026-04-10T10:12:10","date_gmt":"2026-04-10T10:12:10","guid":{"rendered":"https:\/\/journalintegration.com\/?p=50979"},"modified":"2026-04-10T10:12:11","modified_gmt":"2026-04-10T10:12:11","slug":"le-deuil-coutumier-au-dela-de-la-tombe-des-modeles-de-sociabilisation","status":"publish","type":"post","link":"https:\/\/journalintegration.com\/index.php\/2026\/04\/10\/le-deuil-coutumier-au-dela-de-la-tombe-des-modeles-de-sociabilisation\/","title":{"rendered":"Le deuil Coutumier : au del\u00e0 de la tombe, des mod\u00e8les de sociabilisation"},"content":{"rendered":"\n

Le deuil dans les soci\u00e9t\u00e9s traditionnelles du Cameroun constitue la plateforme d\u2019exaltation de l\u2019appartenance communautaire. Durant cette p\u00e9riode l\u2019harmonie familiale se soumet \u00e0 l\u2019\u00e9preuve d\u2019une refondation.<\/em><\/p>\n\n\n\n

\"\"
Les obs\u00e8ques, un acte au-del\u00e0 du physique<\/figcaption><\/figure>\n\n\n\n

Tous les d\u00e9c\u00e8s ne se valent pas dans la pure tradition Bassa. Les croyances fondamentales du peuple de la grotte permettent de distinguer le d\u00e9c\u00e8s des patriarches et des dignitaires (Nsii mut), celui des personnes \u00e2g\u00e9es de moins de 70 ans et les jeunes (Nyemb) et enfin la mort des nourrissons (Matjel, sang en langue Bassa). De cette classification d\u00e9coule des pratiques distinctes d\u2019obs\u00e8ques et des rites sp\u00e9cifiques. Le Nsii mut r\u00e9pond \u00e0 une comm\u00e9moration de la vie du disparu, le Matjel \u00e0 contrario ne donne lieu \u00e0 aucune c\u00e9r\u00e9monie fun\u00e9raire mais \u00e0 des rites de purification. Pour le reste, les obs\u00e8ques sont organis\u00e9es suivant des protocoles bien \u00e9tablies par la tradition. Et la mobilisation des membres de tout le clan concern\u00e9 en est la cl\u00e9 de voute. Aussi, l\u2019annonce du deuil franchit des souches sociales \u00e9tendues, \u00e0 la sous-famille, au clan, les familles maternelles (le plus souvent issue d\u2019autres clans suivant les logiques d\u2019organisation familiale du peuple Bassa) et les belles-familles.<\/p>\n\n\n\n

\u00abOn commence par annoncer le deuil aux g\u00e9niteurs et aux beaux-fils. Et les pr\u00e9paratifs du deuil peuvent commencer. C\u2019est le responsable du deuil qui conduit le deuil avec le p\u00e8re de famille. Certains demandent souvent \u00e0 connaitre quelle est l\u2019origine du d\u00e9c\u00e8s du disparu. Ils peuvent proc\u00e9der au gambi (divination par l\u2019araign\u00e9e mygale, Ndlr). Quand vient l\u2019enterrement, chaque village a des creuseurs de tombe, on fait appel \u00e0 eux et lorsqu\u2019ils ont fini l\u2019ouvrage on leur dit au revoir (Entendez par l\u00e0 qu\u2019on leur remet des pr\u00e9sents en vivres, Ndlr)\u00bb, explique Mbombok Tchek.<\/p>\n\n\n\n

L\u2019\u00e9tape ainsi rapport\u00e9e par le guide spirituel Bassa est la base d\u2019une m\u00e9canique port\u00e9e sur la valorisation des positions au sein de la famille. Chaque acte d\u2019attention permet d\u2019atteindre cet id\u00e9al. \u00abPour aller annoncer le deuil aux g\u00e9niteurs, et m\u00eame quand il faut aller annoncer le deuil aux g\u00e9niteurs et aux oncles maternels, ou \u00e0 la belle-famille, il y a des pr\u00e9sents (des vivres principalement, Ndlr). Pendant le deuil, c\u2019est la veill\u00e9e qui commence. On donne aux g\u00e9niteurs, leur poulet qu\u2019ils doivent tuer durant cette m\u00eame nuit. Les oncles maternels ont eux aussi leurs pratiques, vous entendrez qu\u2019ils s\u2019en vont chercher les certaines parties de viandes; ici, ils coupent des r\u00e9gimes de plantains dans la cour\u00bb, continue le gardien du savoir ancestral. La remise de pr\u00e9sents \u00e0 l\u2019endroit des concern\u00e9s se poursuit \u00e0 chaque \u00e9tape, notamment apr\u00e8s la tenue des palabres<\/p>\n\n\n\n

Solidarit\u00e9 et continuit\u00e9<\/strong><\/p>\n\n\n\n

En pays Bassa, les obs\u00e8ques sont le cadre d\u2019expression de la solidarit\u00e9 ancestrale. Chaque action pos\u00e9e de bon c\u0153ur, chaque contribution participe d\u2019une dynamique sociale dont les moteurs ont suivi les m\u00eames cycles sur plusieurs g\u00e9n\u00e9rations. \u00abLorsque le deuil tombait, les gens de la maison n\u2019allaient pas au champ. Personne ne faisait un travail ext\u00e9rieur \u00e0 la maison. Tout ce qui pouvait se faire avait lieu dans la concession. Ce sont les gens qui les assistaient pour le deuil qui apportaient toute la nourriture, les chasseurs rapportaient de la viande et les vignerons se chargeaient du vin. Les femmes apportaient les pierres et les hommes et les jeunes ramenaient le sable pour la tombe\u00bb, renseigne Mbombok Tchek. Dans une aisance nostalgique des pratiques d\u2019autrefois, ce dernier d\u00e9peint des actes communautaires ax\u00e9s sur le partage. Des pens\u00e9es qui rappellent que la r\u00e9alit\u00e9 n\u2019est plus la m\u00eame et dans les villages les dynamiques subissent les effets de la modernisation ; Le partage perd sa place dans les interactions humaines pour se r\u00e9sumer progressivement \u00e0 quelques cordialit\u00e9s.<\/p>\n\n\n\n

Les Bak\u1ec9l (beaux-fils en langue Bassa, Ndlr) ne b\u00e9n\u00e9ficient d\u2019aucune attention inh\u00e9rente \u00e0 leur position au sein de la cellule familiale. Leur statut induit des responsabilit\u00e9s qui se donnent \u00e0 voir \u00e0 l\u2019occasion d\u2019obs\u00e8ques. \u00abLe jour du deuil. Le responsable du deuil organise les prises de parole. \u00abLes g\u00e9niteurs prennent la parole en premier lieu pour interroger sur les circonstances de la mort. Derri\u00e8re eux, les oncles maternels. Ensuite les beaux-fils, pourquoi? Parce que le beau-p\u00e8re pouvait avoir entam\u00e9 l\u2019achat d\u2019une parcelle de for\u00eat quelque part et il n\u2019a pas fini, son beau-fils vient donc pendant les obs\u00e8ques demander \u00e0 qui il doit verser le rester de l\u2019argent. Et si quelqu\u2019un avait commenc\u00e9 \u00e0 payer un terrain chez le beau- p\u00e8re et qu\u2019il n\u2019avait pas vers\u00e9 tout l\u2019argent, cette personne va aussi se lever pour demander que: puisque ce monsieur est mort qui va poursuivre cette affaire? \u00c0 la fin, le porte-parole du village va prendre la parole et questionner aussi sur les circonstances de la mort\u00bb, ajoute Mbombok Tchek ; dont le propos est une introduction \u00e0 la tenue des palabres. Lesquelles marquent l\u2019ouverture vers la mise en terre de la d\u00e9pouille aux premi\u00e8res heures de la matin\u00e9e ou en d\u00e9but de soir\u00e9e, en pr\u00e9sence seule des hommes.<\/p>\n\n\n\n

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

Le deuil dans les soci\u00e9t\u00e9s traditionnelles du Cameroun constitue la plateforme d\u2019exaltation de l\u2019appartenance communautaire. Durant cette p\u00e9riode l\u2019harmonie familiale se soumet \u00e0 l\u2019\u00e9preuve d\u2019une refondation. Tous les d\u00e9c\u00e8s ne se valent pas dans la pure tradition Bassa. Les croyances fondamentales du peuple de la grotte permettent de distinguer le d\u00e9c\u00e8s des patriarches et des […]<\/p>\n","protected":false},"author":1,"featured_media":50980,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[35,38],"tags":[],"class_list":["post-50979","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-panorama","category-portrait-decouverte"],"yoast_head":"\nLe deuil Coutumier : au del\u00e0 de la tombe, des mod\u00e8les de sociabilisation - Int\u00e9gration<\/title>\n<meta name=\"description\" content=\"Le deuil Coutumier : au del\u00e0 de la tombe, des mod\u00e8les de sociabilisation\" \/>\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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