Analyze/By giving an idea of who we are through the characteristic traits that make us unique, we distinguish ourselves from others who also have their particularities despite the fact that we live together on the same Territory or Terroir and have similar identity traits that show that culture is not a closed whole, but a very large whole that includes similar and distinct cultural identities at the same time. If in fact “a culture is perceived as limited by its members, this phenomenon of closure is not inherent as such to the culture; it is characteristic of what we call identity. »
So we are not that different. Looking for example at Cameroon in a panoramic manner, taking particular account of the four sociological and cultural areas, we will notice similarities in the culture of several peoples in each large group which already suggest a unity in a diversity which includes both similarities and dissimilarities.
By focusing solely on the vernacular languages spoken in these large groups, we will notice that in the Great North Cameroon or the Sudano-Sahelian sociological and cultural area (Far North, North, Adamaoua) for example, the populations communicate with each other thanks to Fulfulde despite the fact that certain expressions can be different from one region to another while considering the fact that each of the ethnic components of this large group also have a dialect or a vernacular language which distinguishes them. It is the same for another large part of Grassland or Grassfield and the Sawa socio-cultural area in the North-West and South-West regions with Pidjin which is a simplified vernacular language made on the basis of English.
Also read: Cultural diversity: overcoming tribalist desires thank to an national spirit
But the same cannot be said at the level of other sociological and cultural areas at least with regard to a language spoken and understood by all the peoples of the geographical space because in other sociological and cultural areas namely: Fang-Beti-Bulu or forest zone (Center, South, East), Coastal people or peoples of the Coastal zone (Littoral, South-West and a small part of the Southern region [the Ocean department]), Grassland with (the West, North-West and a small part of the South-West called Lébialem). Even if we can note similarities at the level of vernacular languages, there is not a language common to all the peoples there in the sense of going to one of the localities of these cultural areas and realizing that a large majority speak a vernacular language spoken elsewhere. The simple fact of mentioning one in particular could be very misinterpreted and earn you the name tribalist because like everywhere in Cameroon, we are in contexts where everyone is jealous of their culture and would especially not want a language in particular is highlighted when there are others which are just as important.
This is the reason why for better national unity and better peaceful coexistence while taking into account the dissimilarities or particular features of each context, we prefer to speak in Cameroon of our language as the language of all Cameroonians because if we can easily say that Fulfulde is a language mainly spoken in the sudano-sahelian sociological and cultural area, we cannot easily take a language from other cultural areas to say that it is exclusively the most spoken and understood language of this sociological and cultural area. Consequently, even Fulfulde is no longer only the language of the Great North Cameroon but that of all Cameroonians.
Anyone who is in the Great North and comes from elsewhere must adapt. It is the same in all other regions of Cameroon. No ethnic group will refuse a national of another region to learn the language of the context in which they find themselves. Opening your culture to everyone is also social inclusion. We all have a unique identity that we not only keep for ourselves but that we share with others because this cultural diversity is a wealth that we have in common and which is very necessary, particularly in conflict management. It is a wealth which is Bantu, semi-Bantu, Sudanese, Sahelian and Arab which are all the fruit of various migratory phenomena. It should therefore come as no surprise that multiculturalism leads to educational transformations. No one should feel wronged. When a minority feels like it is being marginalized, this can have serious consequences.
Official languages are not the only vectors of national unity. If we understand each other well by speaking French and English, we understand each other even better by respecting our vernacular languages which are also those of others and which despite the fact of failing to be spoken or understood by everyone are part of a common heritage.
It is therefore important to be interested in the culture of others because it is also our culture and by adapting in these multiple contexts, we better understand who we are, that is to say an enormous cultural potential that we must further enhance in several ways by putting more resources not only to move away from an ethnocentrism which favours hate speech but above all to maintain the reality of a peaceful coexistence of all singularities or cultural identities on a same Territory despite the divergent points of view on all levels and which are in fact proof that we are concerned about our country and that everyone is free to express their point of view and demand more from those who govern us without reductionist spirit.
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