Classes and Castes. There is a high degree of social inequality. Among the Fulani, Grassfielders, Bamiléké, and Bamoun the traditional social organization included hierarchical relations between members of groups with different status (royalty, nobility, commoners, and slaves). Other ethnic groups have a more egalitarian social organization in which age and gender are the major factors in social stratification. New forms of social inequality based on access to political power and level of formal education coexist with indigenous forms of stratification. Although a cosmopolitan lifestyle has developed among the wealthy and the intelligentsia, markers of cultural distinctiveness and obligation to kin and ethnic compatriots remain. Regional differences in wealth also exist: the far northern and eastern areas have less access to wealth and infrastructure.
Symbols of Social Stratification. Housing styles differ by class, in both urban and rural areas. The wealthiest people have concrete houses painted in bright colors and surrounded by high walls. Those houses have flower gardens and interior furnishings such as upholstered furniture and armoires. The poorest people live in mud houses with thatched or corrugated iron roofs, sparsely furnished with beds and stools made of local materials. Styles of dress also vary by class; the wealthiest can afford Italian leather shoes to accompany the latest European and African wardrobes, while poorer people wear cloth wrappers and secondhand European-style clothing. The wealthiest tend to speak French or English even at home, while the poorest speak local languages and Pidgin English.
Gender Roles and Statuses
Division of Labor by Gender. In most areas, women are responsible for feeding their families. They grow staple food crops, while men clear the land and provide meat, oil, and salt. Men grow the cash crops. Among the pastoral populations, men herd the livestock and women process dairy products.
The Relative Status of Women and Men. In general, men have higher social status than women. They have more rights with regard to marriage, divorce, and land tenure within most local systems of social organization and more access to government bureaucracy and the courts. However, women may have informal power within households, enforced through their control of subsistence activities and their role as conduits to female ancestors. Many women are prominent in higher education and government ministries.
Marriage, Family, and Kinship
Marriage. Among many ethnic groups, first marriages historically were arranged with varying degrees of veto power by the potential bride and groom, but individual choice stressing companionship is becoming more common. Most southern groups prefer exogamous marriage, while the Fulani tend to be endogamous. Polygyny is a goal within many groups but is not always financially attainable. Some women prefer small-scale polygyny for the company and mutual aid a co-wife might provide.
Domestic Unit. Domestic organization varies widely throughout Cameroon. Rural polygynous compounds are composed of a male head of a household surrounded by his wives and their children. Wives and children usually sleep in separate dwellings within the compound. In both urban and rural areas, child-rearing by a close relative (a kind of foster arrangement) is common.
Inheritance. The organization of kinship varies widely, as do local rules of inheritance. The inheritance of land is often separated from that of movable property. The inheritance of wives may serve as a form of old-age insurance for women without grown children, since marriage provides access to land. Among many groups, traditional titles and honors may be inherited.
Kin Groups. Most northern groups, such as the Fulani, are patrilineal. The kinship organization of most Grassfielders, Bamiléké, and Bamoun is variously described as patrilineal or dual descent. The Kom of the Grassfields are a notable matrilineal exception. Most forest peoples are patrilineal.
Infant Care. Child bearing is highly valued, and infants are given a great deal of daily and ritual attention. Generally, infants are kept close to the mother and breast fed on demand. Once they can hold the head upright, they are carried by siblings. Infants generally sleep with their mothers. The arrival of a baby is the occasion for visits during which the newborn is cuddled, bounced, bathed, and spoken to.
Child Rearing and Education. Beliefs and practices concerning child rearing vary by ethnic group. Commonalities include the importance of learning by example and through play and imitation of the tasks of adults. Children are taught to observe astutely but remain reserved and prudent in what they report. Remembering one’s ancestors, elders, and origins is an increasing concern of parents whose children spend long hours in public schools and often leave their homelands to find work in urban centers and on industrial plantations.
Since independence, the country has achieved a high level of school attendance. Primary enrollment in 1994 included 88 percent of children. Secondary education is much less common (27 percent), with boys attending secondary school more frequently than girls. Instruction is in French and English, although the second national language usually is introduced only in secondary school. Primary education lasts for six years in Francophone areas and seven years in Anglophone areas. Secondary education lasts for an additional seven years. School attendance is highest in the cities, especially Yaoundé and Douala, and lowest in rural areas. Despite the relatively high level of school attendance, 21 percent of men and 35 percent of women had no formal education in 1998.
Higher Education. While less than 3 percent of men and 1 percent of women attend institutions of higher learning, advanced study is widely regarded as a route to upward mobility. Originally, the University of Yaoundé was the only comprehensive university, while regional universities specialized in particular subject areas. Yaoundé also housed the University Centre for Health Sciences, a medical school servicing several African countries. In the 1990s, the University of Yaoundé was broken up into several campuses, each devoted to a different field of study. The regional universities became more comprehensive, leading to some decentralization in higher education. Many people pursue a doctoral degree overseas.
Greetings, use of proper names, and use of praise names are important parts of daily etiquette in many regions of Cameroon. At meetings, each person should be greeted by name or with a handshake. Serving and graciously receiving food is an important symbol of hospitality and trust throughout the country. Respect is accorded to elders throughout Cameroon. Protocol regarding speaking and seating during an audience with a chief is highly developed in regions with hierarchically organized cultures (Fulani, Bamiléké, Banoun, and Grassfields).
Religious Beliefs. Cameroonians have a variety of religious beliefs, and many individuals combine beliefs and practices of world religions with those of their own culture groups. Approximately 53 percent of the population are members of Christian denominations, about 25 percent practice mainly “traditional” religions, and approximately 22 percent are Muslim. Most Christians live in the southern areas, and most Muslims in the north. Christian missions constituted an informal second layer of colonialism.
Traditional religions are systems of practices and beliefs that adapt to changing social conditions. Most involve the veneration of ancestors and the belief that people, animals, and natural objects are invested with spiritual power.
Religious Practitioners. In addition to Christian and Muslim clerics, religious practitioners include the ritual specialists of cultural groups. These specialists may be political leaders, spirit mediums, or healers. Their spiritual power may be inherited, learned, or acquired through their own affliction and healing. Generally, they combine their religious activities with other forms of livelihood.
Rituals and Holy Places. For Muslims, a pilgrimage to Mecca is a source of honor. Among animists, holy places often include sacred trees or groves, unusual rock formations, and the burial places of ancestors. These places are often sites of propitiatory offerings to ancestors or spirits. Offerings include special foods, palm oil, libations of palm wine, and chickens. Among the monarchies of the Grassfields, sacred places include sites of former palaces where rituals that promote fertility and good fortune for the chiefdom are performed.
Death and the Afterlife. Several cultures, including the Bamiléké in the west and the Maka in the east, practice divination and/or perform public autopsies to determine the cause of death. These peoples are particularly concerned with death caused by witchcraft. In many cultures, a death is announced through public wailing by women. Grassfields peoples bury their dead quickly but observe a week of public mourning called cry-die. Close relatives shave their heads. Approximately a year later, lavish death celebrations honor the deceased, who has become an ancestor. Death provides the occasion for the most important ceremonies of the forest forager groups (Baka, Kola, and Medzan). The forest spirit is believed to participate in death ceremonies by dancing under a raffia mask. The honoring and veneration of ancestors are common to nearly all groups. Ancestors may be remembered in oral literature (the Fulani), buried in elaborate tombs in the family courtyard (Catholic Ewondo), or reburied and provided offerings of prayer, food, and shelter (the Bamiléké). The Fulani, like other Muslims, believe in an afterlife of material rewards for those who obey Allah’s laws.