THE BAKUNDUS AT BEBOKA

Jenkins Diomo Betombo

jenkinsdiomo@gmail.com

0023671466329

University of Buea, Faculty of Arts, Department of History

Introduction

The Bakundu clan has had diverse interpretations and words of recognition in relation to its originally source of existence. Oral tradition has played an immense role as fairy tales would reveal the real identity of the Bakundu even though not microscopic in a laboratory justification. The Bakundu had always been proud of their existence as an ethnic group with so many similarities to so many ethnic groups. Such similarities emerged with the arguments dished out by Greenberg and Gutherie in their early ethnic group migratory trends in Cameroon that Bantu and Semi-Bantu ethnic groups possessed similarities in their linguistic original tendencies. Coupled with few similar characteristics in culture, the Bakundu clan was linked to other ethnic groups like Bakweri, and Douala. Meanwhile, the emergences of Bakundu ethnic group led to the eruption of a culture and tradition which was depicted and photocopied by other ethnic groups.

 In recent studies made by scholars of the Bakunduland, the Bakundu clan set the base within which other ethnic groups of the same geographical environment raised.  The eruption of similar ethnic groups led to the formation and development of the word ‘Oroko’. Oroko, constituted the combination of similar tribes in linguistic, cultural, traditional, and historical perspectives.  Some of these tribes included, the Ngolo, Batanga, Balue etc. This explained why it was and is one of the biggest ethnic groups in Cameroon. This chapter will diagnose the tales of Bakundu origin, activities and social, economic and political structures, and the tribal clans which erupted at the same ancestral ground with the Bakundu.

Origin of orokoland

Oroko remained the output of ancestral procreation and migration. This land consist of all the semi-bantu tribes of the mungo east. On a punitive cultural note, the high level of inter-relationship between the rural ethnic groups of the mungo east actually reiterated the level of commitment in social cohesion. This equally sampled the justification of common langueage, rites and rituals of the old order, and other traditional fortune activities. These orko tribes include; Balue ,Ngolo,Batanga,Balundu ,Balue,Mbonge,balung ,bassossi,betenge etc. However, a typical historic argument brandishing the outmost co-existence and relation within the ethnic groups could be spotted in the similarities and the common spoken land. This explains why historical social relations and actvities witnessed immensed developments within the confines of these confirguration of tribes.

Language of the Bakundu Origin

The two sections of the Bakunduland have a language known to be Lukundu and it is spoken with slide different between the Bakundus of the lower and upper section. Small variations in the manner in which the language is brandished exist between the neighbouring villages and at times within villages. The people are very conscious of the dialect this explained why they exist differences in their pronunciations of certain words of the dialect. Dialectical variations mostly exist as a result of sounds in the vowel, consonants, lexicon, but rarely there exist differences in tone. The tone was and is a very essential phenomenon but no matter how slide variable it may be, the dialect remains mutually intelligible.

The Bakundus of the Orokoland

Just like other tribes embbedded and possessing similar characteristic with other ethnic groups. The bakundu tribe referred to the people claim to have one and the same ancestral heritage. The Bakundu are mostly found in Meme Division of the South West Region of the Republic of Cameroon. They belong to the Bantus in Cameroon. They often trace their origin from the Congo Basin. They have as neighbours other Oroko speaking tribes, like Mbonge to the WEST, Ngolo to the North and othe Bantus of Non Oroko like the balung and bassossi to the north east, the Barombis to the south and southern  balungs as well as Bafaws who have established close link with the Bakundus especially in Konye as they intermarry with the Bakundus. The Bakundu Villages are found in Meme Division of the South West Region of Cameroon. They are mostly in three sections, ie, the konye sub-division, Mbonge sub-division, and kumba I sub –division.

Country Sides of the Lower and Upper Bakunduland

The Bakundu Communities of the Konye Sub-Division

Kokaka Bakundu, Ndoi Bakundu, Kony Town, Mbakwa Supe, Kumbe Bakundu, Wone Bakundu, Dipenda Bakundu, Koba Bakundu, Ibemi Bakundu, Sambbaliba Bakundu, Itoki Bakundu, Mbu Bakundu, Mwangale Bakundu, Masak Bakundu, Mosanja Bakundu, Mbiaka Bakundu, Mambaba Bakundu, Bosaka Bakundu, Man dongo Bakundu, Mokwalibe.

The Bakundu communities of the Kumba 1 Sub-Division,  and Mbonge Sub Division

Kake Bongwana(kake 1), Kake Bokoko ( Kake 11) and ,Along the Kumba –Buea road- Bombe Bakundu, Banga Bekele, Banga Ngonge, Bopo, Along the Kumba –Mbonge road -Kombone Miso, Kombone Bakundu, Boa Bakundu, Marumba Botondowa,Marumba Bowa , Pete Bakundu, Foe Bakundu, KwaKwa Bakundu, Nake Bongwana, Nake Bokoko, Bole 1, Bole Dipenda, Bole Botondwa, Ngongo Bakundu, Mabonji Bakundu.

Tales of (Bombe)Bakundu Origin

Folklore tales from oral sources have revealed and reiterated the beliefs of the Bakundus been originally from Beboka. Beboka was a rural area found at the extreme north of Ndian Division and was known as the birth place of the Bakundu clan. This was conceived due to the notion brandished from oral sources by some Bakundus of their ancestor been the founder of the locality of Beboka. According to Dr. Joseph Ebune, the Bakundus believed that their ancestor was Mukundangnoe. While on the other hand, the BACDU profile history of the Bakundus stipulated that, the Bakundu people are one of those ethnic groups who owed their origin to the great ancestor Ngoe (father) and Sumediang (mother). This oral folklore lines painted a picture of similarities and slide differences. It is now no doubt that, the name Ngoe found in both research traces was the beginning of the Bakuîdu ethnic group existence.

In this line, Joseph Ebune elaborated on the oral ideology conceived that the fairy tale reflected that, Mukundangoe and Sumediang had two children, which were Mauma and Mukundu 1. These brothers live in Bekoka with their families and performed their expertise duties with divine blessings from nature. Their activities were mostly agriculture, hunting and fishing. The bloodlines of Mukundu 1 existed and were extended throughout the territories they lived.  The Mukundu 1 family lived on many areas including Beboka for decades and reshaped their destinies in new trends of actions. Mukundu 1 and his brother Mauma were believed to have engaged in a series of disputes which reduced and forsake the trust imposed by the forces of nature and their parents.

The menace was centered on spheres of control (land /ownership). The output of turbulence was division and separation. Some family lineages of Mukundu 1 moved Southeast wards. While, the siblings of Mauma tend to move Southwest wards. The activities and trends would be intensively elaborated at the subsequent chapters but the processes, organisation, relationship, and might which gingered the actions and ambitions of the bakundu family lineages were the point of interest and focus. Nevertheless, Oral tales equally set forthlines that there were continues migration patterns which were undertaken. For instance, Mukundu 1 moved to Ngolo area in(a village called Boama near the Ndian River. At Boama, Mukundu 1 was said to have several sons which included, Ngoe whom he named after his father, Mukuîdu 11, whom he named after himself, Balue, Batanga, Ngolo, Mbonge, etc. these children álso traveled and lived in different areas.

In the later decades, Mukundu 11 was known to have stay at Itoki and Beboka with his entire family. It should be noted that oral sources revealed that the name Mukundu 11 was later transformed to Bakundu. Bakundu had several children of which the prominent were Mbakwa, and Wombe. Wombe later had two children known as Tata Elonga Ngo and Botia Tua. Tata Elonga Ngo and Botia Tua was another segment of uterine brothers who lived and nursed the ambition of protecting the virues of their father Wombe and grandfather Bakundu(mukundu 11). The Wombe siblings named their community Wombe Bakundu as a means to venerate their father and grandfather. The Wombe Bakundu community existed in the Pre-colonial era. The upheavals in historical events brought the Europeans to Wombe Bakundu and with western perspectives and eventual domoniation in local and national affairs, the name Wombe Bakundu was changed to Bombe Bakundu(by the Germans). However, Beboka remained the ancestral ground on which the Bakundus foundation and other Oroko tribal clans were built.

The several expositions in events may have remunerated incentives and pushed dispersed motives but the belief that all Bakundus are related may be another dotes of concern and interest. Oral tradition justified the actions of the lineages of Bakundu to live in Beboka and search for new and favourable grounds. Tata Elonga Ngho and Botia Tua were siblings who administered the laws and teachings of their grandfather and father. These laws circled around the happenings of social and economic relations within the clan and neighbours. On an important note, oral tradition laid some laws perpetuated or given by their ancestors (Mukundangoe) even though tomorrow took care of its self.

Some of the Laws of the Ancestors of Elonga Ngo and Botia Tua

Protect your lineages at all instances

Avoid tempting the ancestors and gods

Take care of others like your own

Uphold the rites of the ancestors

Ask the ancestors for the impossible

The trends of event at Beboka accelerated the evolutions and transitions in their happenings. Haven been of a noble and powerful bloodline, Tata Elonga Ngo and Botia Tua transcended to ambitious veterans of conquest since they exercised expertise in hunting games. The growth in population size was an outer most justification highlighted by Tata Elangwe Bosaka of been the essence of relocation to wider and favourable grounds of resemblance. Such environment was to be covered by forest and water gauges. This was because; the Bakundus were experts in the discipline of hunting and fishing as they lived above and beneath the water and reserved. Before relating to other formidable migratory trends and paths, the off springs of ELonga Ngo and Botia Tua operated under political, economic and social scenes.

The Political Atmosphere at Beboka

The manner in which things were manned in the ancestral community have made it vividly plausible for diverse incentives and aspirations to be born, nursed to the state of maturity until when they were brandished. Unity within the different folks of the old order stringently focused on what is and to be relevant in guarranteeing the survival of all the races or tribes. Despite the decentralisation format or system which characterised the traditional setting of administrayion, experiences and examples of nuturing and exermining qualities suitable and worht trusted of delivering centred on the manner in which the man(contestant) manages the household affairs.

On a global oral tradition tales, the tribes which  latter formed the political setting of Beboka groomed from the Bantu speaking generation.This painted the unique picture previoulsy concieved by many Bakundu historians that the community Beboka was mainly occupied the Bakundus(oroko). Some samples of oral ressemblance reiterates that the Bakossi|(s), Balung and Betenge tribes were found in and around the vissinities of the community. In this platform, there is no doubt that a combine well known traditional administrative setting was to be established to the conviniences of the entire enthnic groups. The presence of other tribes didnot meant the community was not dominated and known to beneath the oroko clan.

The economic and social wards

The confines which nursed the priority of the magnificient economy of the community. The community wallowed in the best expertise of mindsets and procedures. These modes were brandished and shown in the practises of agricultural, fishing and hunting activities practised by the citizens. There was intenssive specialisation and communal force which was utilised to serve as the force behind the prosperity of the rural economic activities and lives. This act was circled with deep devotion to what the people could do. Agriculture mostly involved the production of food crops and beef. There exist many specialised bush men whom apart of taking part in food crop production also enhanced the ,production of food products like meat and hides.

The producion of the various segments were mostly in the act of ensuring the survival of the household in haven food in abundance. This fashioned the rural community to the state of excess. The rural community was more traditional than modern. The rural community centred her social and cultural beliefs on the base and basis of ancestors and gods. This brandish the essence that the community venerated the forces beyond nature. Based on the religion system, vocational training also played an effective role in building the minds of tomorrow.

 The beliefs of the inhabitants of Beboka pushed the community to state of instilling sustainable pathways into the minds of the young. And this was ssen in the manner in which mindset and hand worked with one another for a profitable output. Some training works were spoteed in the manner in which bore holes were dug and traditional mat was formated. In this platform, social and economic interactions brought social intimacy amongst the diverse ethnic groups of the Beboka leading to concepts susch as marriage, and inheritance. On a brief punitive note, the economic and social sectors at Beboka provided a broad spectrum on the time before remembering.

Conclusion

The origin and eventual settlement of the Bakundus at Beboka strigently reiterated the historical justification that the community was the birth place of the Bakundus and the entire Orokoland. Sampling the histocal facts and evidence above painted the picture of a massive development and growth in the political, economic and social aspects of the land which were depicted by the generations which unfolded. In this framework, Bombe Bakundus owed their existence and always paid homage to her ancestral vineyard(Beboka).

THE HISTORIOGRAPHY OF PRE-COLONIAL BAKUNDULAND; A CRITIQUE OF THE WRITINGS OF JOSEPH EBUNE, TIMOTHY MUSIMA, AND JENKINS DIOMO

Jenkins Diomo Betombo

Jenkinsdiomo@gmail.com

+237671466329

University of Buea, Faculty of Arts, Department of History

Abstract

The research sampled the historiography of Pre-Colonial Bakunduland in Southwestern Cameroon with critical references to Bakundu ethnic Historian mainly Joseph Ebune, Timothy Musima and Jenkins Diomo. The different explanatory frameworks of the historic writer and writings unveiled the broad spectrum of the existence of powerful states and kingdoms in Cameroon before Western Intrusion. The digestion of the prevailing facts and evidence in time and space pin points the massive growth and development in to revealed truth on the weightlessness of Eurocentric Perspectives about Africa.  Diagnosing Afrocentric and Eurocentric views spontaneously directs the explanatory frameworks of the Bakundu writers and writings concerning the Pre-Colonial Bakunduland in Cameroon. Primary, secondary and tertiary materials were consumed to add more meaning to the existing justifications of the Bakundu writers and their factual writings. The brandished output was the elaboration on the essence that there was an ethnic existence of Bakundu aborigines. This has exploded that prime argument on the existence and availability of African history despite the western eruptive version of Africa havens no history.

Key words; Bakundus, Bakunduland, Writer, Writings, Facts, Evidence, Space, Justification, Refute, Existence, Critical, Explanation, Pre-Colonial, Epoch

Introduction

 The historiography of Africa as elsewhere in the world centred on and around man and his activities in the society. Many African historians such as Dr. Nkwi Walters and A.D. Nzemeke have deduced views and data of a fundamental similarity in the actions of men everywhere and the trends in furnishing and refurnishing the developments in societal values and strengths. The speed in writings and re-writings of African culture have brandished the broad spectrum in the cultural variations, transitions and evolutions which conditioned the activities of the Africans in the social, economic and political segments. The African cultural variations proxy the emblazoned vicissitudes in accounts which vividly plausible, claimed an exclusive peculiarity in African history and historiography.

The writing of Africa history has been diagnosed from diverse perspectives reiterating different ideologies, mindsets and views by the different emerged generations. In this platform, African historiography has explored, digested and revealed different methodological, theoretical and conceptual frameworks, and sources designated to the accounting and re-accounting of past events. Such diversion dealt especially with the reliance on traditional modes and equipments without escaping the risk of mutilating facts and presenting ordinary fables as objective accounts.  The transitions in environmental norms and values fashioned the pains depicted in providing the atmospheric conditions sine qua non to the accounting and re-accounting of history in sub-Saharan Africa.

Historic writers in the diverse decades such as Walter Rodney,  J,Ajayi, Phillip Curtin, and Paul Nugent have adapted several innovations and mechanisms in respect to the stratification of events which idiosyncrasies the societal happenings as an output of man’s actions and interactions. In this perspective, various generations of historians, anthropologists, archeologists, and sociologists have set forth interest based research disciplines with common properties of examination in time and space. Such secured desires have aggrandised the painting of a picture meant to unveil the status quo and trends of events. However, the revelations ascertained elements that featured in the making of history and the development of accidentals as primary motives and central mechanisms in the evolution and transition of ethnic societies. Such mind blowing directives flowered attentions to the eruption of West African history and historiography.

Many historians such as Dr. Kah Henry, Joseph Ebune, Rolland Ndille and Enow Richard have  re-inforced the justifications of historical events in their adaptation of qualitative and quantitative approaches to reveal the past events in time and space of the African Societies. This actually graced the perspective of Jenkins Diomo about the concept of history in lines, “history is the study of past events with facts and evidences in time and space’. The development of such mindset also ensured the arguments of E.H. Carr reiteration of history as “the study of the historian and his facts and an unending dialogue between the past and the present”. This elaboration of the constituents of history exposed the chronological incentives in conception, perception and analysis of data in relation to the tranquilities and antiquities which existed and were brought in the pre-colonial, colonial and post colonial epochs.

The historic writings in the different epochs, targeted diverse issues with the most outstanding had been the Eurocentric perspective about African past.  The distinctions in writings matched the epochs and exploded a nuanced picture of historical processes and accounts. However, intensive historic writings and writers have showed a wide range of happenings with facts and evidence in the pre-colonial scenario affairs of ancient Cameroon.  This was to designate apologetic and Afro-centric views necessary in the development of Cameroonian (African) historiography.

Haven appeared on the arena; both European and African writings have welcomed mix fate and feelings of diverse school of thoughts in acknowledgment and criticism. The establishment of the German Kamerun nation ended the reigns of ethnic Kings, Chiefs, Fons, Sultans and Lamidos. The intrusion shaped and transformed the original realities and the renovated Cameroon and world views. European views exposed promiscuous messages about the Cameroonian (African) states with counter justifications in facts and evidence about securing the image and cultures of the aborigines.  The written war forged scenes of evaluating credibility, objectivity and judgments in sources and methodology. It is in this platform, the historiography of Pre-Colonial Bakunduland in Southwestern Cameroon will be examined with critical references to Bakundu ethnic group Cameroonian writers mainly Joseph Ebune, Timothy Musima, and Jenkins Diomo. The writing of Bakundu ethnic historiography is to debunk western perspectives of Cameroon (Africa) without a history as it will be better elaborated by the statement of the problem.

Critical Explanatory Writings of Joseph Ebune

The indepth anlalysis in the works of Joseph Ebune would be on his two research works namely Missionary Activity in Bakunduland, Cameroon, which was digested as a historical appraisal of the missions and missionaries in the communities of the Bakunduland. The other research that would be diagnosed would Colonial Rule and Bakundu Traditional Authoriy.  Joseph Ebune reiterated the direct impartations of western influence to the local communities of the Bakunduland. Consuming the indepth research brandishes acknolegments and knowledge in the settings of traditional communties and extenalities in developments. The writer made it vivily plausible that traditional and cultural organisations had a percular patthern which was worshipped and cherish by the locals at the epoch. These values were brainwashed and introduced to modern values by the missionaries and colonial authorities in their activities in the communities.

Missionaries  and explorers were the first white skin colour to the communties of the Bakunduland as Joseph Ebune explained. Cameroon  like any other African nation witnessed the wrath and determinations of foreigners who had already exterblish wide colonies in the Americas. On an important note, Britian was an empire making nation and was deeply involved in World politics and the Industrial Revolution. The nation extended its potentials from the Americas which served as plantations and raw materials for the rapid innovations and scientific developments. Joseph Ebune made vividly plausible arguments on the penetration of Britian as a super power to the local communties. His research set forth exploratory and missionary activities which gingered the rapid transitions and evolutions in mindsets and interest. The work Missionary activities in Bakunduland reiterated mostly on a religious perspectives with borgus broad spectrum on ther related aspects like economic and social activities.

 The rundown of the the research painted a picture of intenssive assmilation and inculcation of Wsetern cultutres much more to the detriment of the ethnic traditional cultures of the Bakundus.  This brandished vivildy plausible argument that, the threats to the Bakunudu ethnic system of living in traditiona nd culture was compounded. Discomfortations and confrontations of the western values met nuanced approaches in the Bakunduland. The diversions in school of thoughts revealed the adverse retaliations and actions of the Bakundus. Some actions took a pogrom stage with rapid termination of unwanted picutres. In4 this dimension, Joseph Ebune strigently painted the picture of Bakundu resistance against European values and culture. Oral tradition brough forth the burning the of the brand new constructed basel mission station at Bombe Bakunduland.

This action shared the Bakundus into  three segments. The traditionalist bent to protect values of the Bakundu culture. The loyalists as baptised converts to the missionary christian fath and the sympathisers acting in a neutral perspective. These divisions brandished a broad specturm of diversity in actions and retaliation. This has actually revealed the different angles of events. The traditionalists retaliated to the dogmatic doctrine of the European missionaries in a drastic formula. They burnt down the  the churches into ashes and destroyed properties belonging to the foreign race. However, the loyalist and sumpathisers formally find tuned a path of sacrifice. The continued to be practise the work and word of the 'holy book'.

The legacy of missionary activities inn  Bakunduland gained ground in spreading the wings of so many chruches operating in the ' words and teachings of the holy name'. Despite the formalities of the missionaries, hidden agendas were on the table. This was inline with the aspirations of the home country. The aspiration was th preparation of effective occupation and control of the territories in Cameroon. This was the task entrusted to the missions and missionaries in the Bakundulad. This  elaborated on the conspicous brain washing of the missionaries who establsihed a brand new dimension of inculcation messages.

Joseph Ebune evaded the suspiciouse activities of the missionaries without stating the real purpose and focus of the missions and missionaries hidden agendas in Cameroon and Bakunudu in particular. The promiscouse rating of the traditional order plunged the Bakundu communities into chaos and sets. Colonial activities in Cameroon didnot serve the desires of the aborigenes but the interest of home countries. This explained the patterns of Timothy Musima wrtiings of the colonial activities and culture of the Bakundus in the Bakunduland.

Critical Explanations of th Writtings of Timothy Musima

The writings of Timothy Musima revealed a broad spectrum of European colonial activities and the Bakundus. In his work, ''Social Developments in Bakundu during German Colonial Rule in Cameroon: 1884-1914'', essential elements painting the picture of the advent and colonial implantation in the Bakunduland. The main points of the writer strigently brandished the visibility of Bakundu traditional setting in handling social and econmic issues. This was an essential figured research meant to reveal additional social activities and remunerating economic dependence. However, there was also the aspect of 'hidden agenda'. The Bakundu traditional and cultural virtues coincided with intrude western values. Thereby, reteirating and ensuring the amagamation of the social and economic internal and foreign values.

The mindset of  the writer paid more attention to the actions of the German colonial administration much more to the detriment of the distortion, extortion and exploitation of the Bakundus and their natural provisions. The Bakundus tend to preserve their traditions and cultures of the ancestral order. This monstly conflicted with imposed ideologies and culture of the colonialists. Holding and responding to the policies and principles of the colonialists remained the recession of the Bakundus. This explained the frequent configuration of classess to conform to the diverse aspiration of parties in the Pre-colonial and colonial Bakunduland.

Many writers of the African disssent have alwyas espressed diverse intrinsic perspectives in respect to western invasion of the continent. Timothy Musima graced the much needed incanations to reveal the activities and affairs of his research from a complete Bakundu perspectives. The structure and nature of events which unfolded exposed a nuance versions in social and economic relations between the Bakundus and the German colonial administration. The Bakunduland was very famous as it hoisted some of the German economic companies and social organs of the colonial administration. The revelation  of the indepth impact of the relations in a social dimension was the point Timothy Musima brandished with facts and evidence.

The visibility of the social relationship strigently drew more attention to the Germans than the Bakundus since most of their actions were setforth to reveal their intentions and ambitions.This redirected arguments on Western and African bases and basis. The research of Timothy Musima elabroted on the verses of western grip. Most of the justifications painted the picutre of westernisation concepts of modernity, development, globalisation, inductrination, extortion, etc. From the theme.'' ''Social Developments in Bakundu during German Colonial Rule in Cameroon: 1884-1914'', the time frame and key words centred historical facts on the destructions of Bakundu social values and dignities in order to implant German social virtues and vices meant to preserve the German legacies in the Bakunduland.  However, Jenkins Diomo revealed scenes of Bakundu heritage and legacy.

Critical Exaplanation of the Writings of Jenkins Diomo

The writings of Jenkins Diomo are exuberant in African dissent perspectives. The papers of interest are ''Early Settlements At the Banks of the Mungo River in Pre-Colonial Bakunduland(Cameroon)'', and '' Traditional Stones of Pre-Colonial Bombe Bakunduland(Cameroon)''.  These research papers generally painted the picture of afrocentrism in the framework of historical existence. The author squish squashed the essential element of communualism in the context of African dissent and perspectives. The paper,''Early Settlements at the Mungo River Banks in Pre-Colonial Bakunduland'' sampled specific patterns in ethnic Bakundu culture and tradition. In this perspective, the channels, forms and formats of environs and settlements patterns were digested in relation to the evolutions and transitions in political, economic and social wards of the diverse original and untamed traditional ethnic groups at the Bakunduland.

The traditional system of political administration pinnicly centred o cultural institutional norms and regulations which punitively gag the community into subjugation. The author pin pointed the constructive nature of the traditional authority and the manner through which its organs executed royal powers to the satisfaction of those in powers. Digesting the economic and social sectors of the rural community established a framework of intense concentration in household welfare as wealth accumulation critical added credence to the availability of 'bread on the table' at subsequent intervals. In this dimension, author tried to drain essential elements of family, and community affairs in a bid to conform to the aspirations of the rural inhabitants.

However, the author in the ,''Early Settlements at the Mungo River Banks in Pre-Colonial Bakunduland'' devoted much historical arguments in a descriptive format to the welfare of the rural inhabitants in Bombe Bakundu in a pinching format. Painting such picture exposed the room for hidden facts and evidence to be directed at the right quartres for indepth elaboration on the approaches utilised by the rural inhabitants to the evolutions and transition in their social and econmic affairs. Inline with framework, the author equally transcended knowledge in revealing the traditional and cultural constitutents of generational totems and artifacts of the Bakunduland. Sampling historical evidence to add credence to the '' Traditional Stones of Pre-Colonial Bombe Bakunduland(Cameroon)''.  Examining the indepth facts and evidence of this paper placed the arguments on a platform of diversification in approach.

The author graced the very image of cultural rites, rituals, fear and dread of the traditional generational inheritance of the ancestral alter stones of the Bakundus in Bakunduland. The outlined historical justifications hinched on the traditional engagements of cults, rites, might and regulations of the ancestral heritage(stones) in Bombe Bakunduland. Diagnosing and digesting  historical and cultural anthropological icons also setforth pertinent elements of interest such as unraveling the transitions in adaptation and persistent reliance to the mythical force and forces of the ancestral stones in Bombe Bakunduland. This actually revealed the author's attention to brandish not just the metaphysical structure and responses to the state of affairs in Bombe Bakunduland but also unveiling the Afrocentric perspective of historical extraction and existence. The historical articles of the researcher consumed relevant facts to paint the social, cultural and traditional setting and structure of the Bombe Bakundu community despite the inter-disciplinary excessive demands and nature of the themes meant to add more knowledge to the findings(research).

Conclusion

The historiography of Pre-colonial Bakunduland tried to establish a pattern and platform through which activities which unfolded during this epoch. The researchers have deeppen minds into revealed truth of the existence of African history in the perspectives of the African and not the intruder across the atlantic and pacific oceans. The generations of historians of the African dissent have setforth paths of revoking the rubbishing of African image by eurocentrics while centering their activities as thr pin point of African historiograhy. The writings of Joseph Ebune, Timothy Musima and Jenkins Diomo have unraveled the mysteries encircling the Bakundu ethnic group in the Bakunduland.

REFERENCES

Jenkins Diomo Betombo, ''Traditional Stones in Pre-Colonial Bakunuduland(Cameroon).Academia.edu, 2018.

Jenkins Diomo Betombo, ''Early Settlements in Bakunduland(Camerooon)''. Academia.edu,2018.

Joseph Ebune Betoto. “Missionary Activity in Bakunduland, Cameroon, 1873-1960: An Historical Appraisal”. Global Advanced Journal, 2(5),2012.

Joseph B. Ebune, “Colonial Rule and Bakundu Traditional Authority”. International Journal of History and Cultural Studies (IJHCS), 1(2), 2015.

Timothy Musima Okia, “Social Developments in Bakundu during German Colonial Rule in Cameroon: 1884-1914”.Przeglad Zachodni, 1, 2014.

The history of the church in Bombe Bakundu from 18th to 21^st century, presented at the inauguration ceremony of the Bombe Bakundu Presbyterian Church Parish on 13^th May 2012, 1quato page, found among “Background Information”.