In lieu of an abstract, here is a brief excerpt of the content:

166 Chapter Nine Conclusion Kehbuma Langmia This book has shown the worldview of the Bali Nyonga kingdom in the North West region of Cameroon. Through the various research topics examined, attempt has been made to show how social life is organized and lived out by Bali citizens around the world. The historical and comparative analysis of similar situations in the African continent and beyond has triggered another debate about diversity and homogeneity. On one hand, the cultural ethos of the Bali Nyonga people can be categorized as uniquely to the Bali homeland. On the other hand it can be seen that the socio-cultural lifestyle of Bali people has resemblances in other parts of the world. This argument supports the position of left-leaning globalization scholars who believe that we are interconnected in one way or the other to make this world a “global village”. The flip side of that argument is that some of the traditional practices like marriage and widowhood are not being carried out the same way as it was passed on from our forefathers. Or the point made by Babila Fochang in his chapter that the powers of the Voma cult has been greatly curtailed as seen during the Bali–Bawock war. There seems to be a thread of continuity that sustains Bali culture irrespective of outside influence. Similarly, why has the mighty force of Christianity that enveloped the village in the late 19th century not been able to influence the Balis to completely abandon their traditional ways of worshiping totems, rocks and stones till date? The answer to this question lies in Bali People’s uniqueness while embracing diversity. Globalization as an off shoot of colonization has been unable to eradicate unique cultural practices that define a people. Since globalization and colonization are all foster children of westernization which by and large celebrates top-bottom approach to civilization and modernization, there is little room for them to have universal impact on the life of all people in the developing world. That is why some of these cultural traits like Voma and Lela have survived the tidal wave of westernization. Voma, Lela, Marriages, Widowhood, Divinity, Bali Chieftaincy, 167 Traditional Music played prominent role in the ontological life of Bali Nyonga people during the pre-colonial period. They began to have elements of modernization during the colonial period and now during the postcolonial period the forces of globalization are threatening these institutions with relative success. The apparent fear is what will happen 50 years from today with technology almost taking root in all aspects of our lives? Some Bali traditional practitioners have been educated in the West or have been exposed to some form of western education. Still, some elements of these cultural institutions are being upheld. What will happen 50 years from today is any body’s guess. But suffice it to say hereditary practices in Bali are made in such a way that most of these cultural mores are passed on to the heir. Those heirs who are resident in the homeland take on daily tasks similar to the departed but the heirs that are resident in the diaspora visit the village once or twice annually to perform duties relevant to their status in the homeland. Others have kept regents at home to represent them on their behalf. The method that heirs abroad get into contact with folks back home is through the electronic media which is the subject of Patience Fielding’s chapter and Lilian Ndangam Fokwang. Maybe that is where Bali Nyonga culture will be conducted 50 years from now. The asynchronous electronic communication that Bali Nyonga people carry on at home and abroad is through the Internet. As discussed in the section Bali Online, the head of the Kingdom, HRH, Ganyonga III uses this forum to interact with citizens outside the borders of the homeland. This has now become the new public sphere. It is also here that Bali News Brief about events in the village is being transmitted. Financial transactions are being carried out using paypal, Visa card, American Express and Master Card. It is also here as Fielding argues that attempts are being made to communicate using the “Mungaka Language”. But the problem is that since only a handful of Balis were taught how to write Mungaka, the overwhelming majority only use the “Queen’s” language to communicate. With this and the use of modern means of money transfer and getting daily news about the village through the use of...

Share