Introduction:
Prior to the advent of the white man and colonialism, the territory that today constitutes Southern Cameroons was not one geo-political entity that could equally be designated as a cultural entity. It was inhabited by different ethnic groups with different cultures, traditions and languages. As they differed in origin and culturally, so did they differ in outlook, aspirations and world view. Nothing held them together as one people.

The different ethnic groups with different indigenous political systems, religions, also differed from one another in their occupational activities and socio-economic development. Thus there was a vast difference between the peoples of the coastal region and those of the grassland, which difference is not only visible in art, dance, economic life but also in social organisation and social relationships.

This means that one can rightly to refer Southern Cameroons as a multi-cultural and multi-lingual political entity carved by the ambitious colonial masters without any recourse to the inhabitants. In the carving of their colonial empires these empire builders mindful of their economic interests fractionalised some ethnic groups and even families. This greatly contributed to the weakening of cultural ties and the capacity to resist invasion by the empire builders.

To build up one large political entity the colonial masters had to impose its political centralising authority from above, undermining the cultural diversity below. For an understanding of the rich cultural diversity the following ethnic groups can be identified (from coast to the north).

County Ethnic Groups:
Fako Bakweri, Mboko
Meme Bafaw, Bakundo, Balundu, Balong
Kupe Manenguba Bakossi, Mbo, Bassosi
Ndian Ngolo, Batanga, Ekondokondo
Lebialem Banwa, Nweh-Mundam, Wabane
Manyu Banyang, Kenyam, Ejagham, Boki, Ayang
Momo Widikum broken into the Metta, Menemo, Ngie, Ngwo, Menkas
Mezam Ngemba, Chamba
Menchum Aghem, Jebah,Mnen,
Boyo Kom, Bum
Ngoketunjia Tikar fractionalised into small different language groups.
Bui Nso, Oku, Noni
Donga – Mantung Wimbum, Mfumte, Yamba, Mbembe of Jukunoid

In summary the Grassland Region is peopled by the Tikar, Widekum Ngemba, Hausa and Fulani. While the rest are geographically located, the Hausa and Fulani, who are Moslems by religion, were the late comers into this region and are thus scattered all over.

Indigenous settings:
Like all human societies, irrespective of sophistication and technological development the different ethnic groups had their manner of organisation, settling disputes and managing their affairs. All these were greatly influenced by their backgrounds and environments.

Economic Life: All without exception, depended on nature and the land to earn a living. In the coastal region farming, fishing and hunting denominated the life of the inhabitants. Blessed with abundant fertile soil farm work is not as irksome and intensive to have a heavy yield. From the forest they had abundant wood to build their simple houses which were roofed with palm fronts.

In the grassland region with poor fertility the people had to work large expanse of land to have a reasonable harvest. They also have a large variety of food crops grown at different times of the year. Primary occupation is farming and hunting but little fishing for want of large rivers or lakes.

This culture of handwork has been so rewarding to the men and women of the Grassland region who happen to migrate to the Coastal or Forest region to work in the plantations. They easily acquired land for food crops production. This has not only introduced the food dishes of the Grassland or Graffie, this easily made some of wealthy land owners to the envy of some indigenes.

Social and Political Life: In the coastal region the ethnic groups established no strong central authority as is the case in the grassland region. Family elders constituted Council of Elders that met periodically to resolve matters affecting the inhabitants.

In the Grassland region social and political setting is far more organised. The Fons and Ta Nfors are the centre of authority. They wield great authority over their subjects. Before the colonialists they reigned and ruled. The Fon, among his people, stood as first among equals, and embodiment of the will of his people and a symbol of unity. As protector of his people, custodian of their customs and traditions, custodian and ruler over their territory they exercised sort of feudal and religious power. Though polygamy, which is still practiced, was common, it was/is mandatory for the Fon to have many wives. These fashioned a collective psychology of the people and built intimate solidarity around the traditional ruler of the community. The palace, which belongs to the entire community was/is a sanctuary to the extent that even in time of war if an enemy escape into the palace, he automatically regained his freedom, he could never be pursued, captured and killed.

Religious Life: The Southern Cameroonian, like the African, is highly religious. He believes and worships the one supreme being, God, the creator of man, heaven and earth, all the visible and the invisible. Regarding God to be unreachable directly, so holy, they worship him through the super natural. They believe in the omnipresence, omnipotence and omniscience of God so he cannot be confined to catherdrals and churches.

Ancestors are not worshiped for they do not creat. But since the people fervently believe in life after death, it is believed the dead, living in the spiritual realm are closer to the creator so he is called upon to intercede on behalf of the living. Here ancestors serve as mediators between the Most High and living.

Unfortunately the white missionaries wishing not to learn and understand regard this as ancestral worship. This is very wrong.

Like modern independent nations each Kingdom was independent and carried out diplomatic functions with other kingdoms as well as went to war and signed treaties. Community spirit was very strong and through this, the spirit of solidarity and loyalty was built. Individual importance was measured not so much in what he has for himself but in contribution to the community. Men of valour were recognised as heroes and their history conserved on music, proverbs and as passed from generation to generation by word of mouth.

Advent of Colonialism:
This territory has passed through the British, the Germans, then the British again and most unfortunately at independence is now under the yoke of French colonialism via La Republique du Cameroun.

Through Baptist Missionaries the coastal region came into contact with the whites before colonial adventurism. British conservatism gave room to the Germans to establish a protectorate over the area in 1884 and the British had to withdraw after many years of fruitful contacts. This was at the displeasure of many inhabitants who had grown to cherish the British ways of life.

Both introduction of Christian religion by the Baptist, the Catholics and Basel (Presbyterian/Missionaries) and imposition of colonialism was destined to affect and influence the culture of the inhabitants in all ways possible.

It was British rule, more than that of the Germans, that greatly influenced the cultural life of the people of Southern Cameroons. Even the name Southern Cameroons is British. Christian religious values and the introduction of western education came with values that emphasised individualism as opposed to communalism (community spirit). While in the traditional setting religious worship is a community affair with no emphasis on individualism, the Christian religion lays great emphasis on the individual and his God, his salvation. It also challenges some values of the indigenous life and religion which were attacked as barbarism or primitivity, which should be abandoned. While indigenous religion was described as idol worship, polygamy was condemned. Traditional society abhorred prostitution and promiscuity.

British colonial administration valued the established indigenous political system in the grassland. In the coastal region where such established central authority never existed, they introduced the warrant chiefs. They needed these chiefs to facilitate cheep labour for construction of roads, public buildings and collection of taxes. During the struggle for independence the influence of the Traditional Rulers was very strong and with constitutional evolution the British approved a House of Chiefs, with consultative powers in 1957 thus like the British House of Lords, Southern Cameroons had an upper house. This was a clear recognition of the important role of the Fons and Chiefs.

Within the brief period of self rule Oct. 1954 – Sept. 1961, there was fast development in all sectors of life. Anglo-Saxon culture flourished as democratic political institutions took firm roots in national life.

But the treachery of “independence by joining” reversed the clock of progress. The worst came as from 1972 when French culture, values were imposed with the abolition of the State Government, House of Assembly and House of Chiefs in Buea. The traditional rulers are now auxiliaries of the Yaounde administration whose francophone proconsuls lord it over the traditional rulers. They no longer serve as the embodiment of the culture and tradition of their people, the Fons and Chiefs are the agents of the Yaounde dictator against their people.

Conclusion:
It is only the restoration of the statehood and sovereign independence of Southern Cameroons that can reverse the negative situation. French colonialism has badly affected the Southern Cameroons society both culturally, socially, morally, economically and politically. Moral bankruptcy, the francophone corrupt culture implanted by the francophone colonists rigid bureaucracy and the love of leisure, high consumption of alcohol, copied from the francophone has so negatively ruined the Southern Cameroons society leaving terrible scars that beg even for a revolution. Some of the Fons have become real tyrants and are known to have been responsible for the death of their subjects simply for opposing the Yaounde regime. But by tradition a Fon is not supposed to do evil, shed blood, and see a corps. Under the dispensation of Yaounde annexation and colonial rule and so long as they act to further the interest of Yaounde annexation and colonial rule they are protected. Through the culture of brutal repression, the balancoire, the culture of fear has transformed the people into mere shadows of the indigenous personality. The clamour for liberation and restoration of statehood and sovereign independence is to build a vibrant and dynamic culture.