No Trifling Matter: Contributions of an Uncompromising Critic to the Democratic Process in Cameroon

73 There Can Never Be Peace without Justice

206 7 73 There Can Never Be Peace without Justice (Published November 14-18, 1992) You can quote me on that. If you want peace, forget about peace and seek justice and you will find both justice and peace. There can never be peace without justice. Justice is the indispensable condition for peace. Peace, in fact, is simply what results when there is justice and fair-play all around. And justice and fair-play have their home base in TRUTH. Two years ago, I missed His Lordship, Archbishop Jean Zoa’s famous pontifical high mass against democracy and multiparties, during which Alhajis (allegedly) entered the cathedral with their caps on the head and (allegedly again) filed up for holy communion at the appropriate time. Being a sceptic by natural bent and experiential instruction, I dismissed these stories, as the flagrant exaggerations of his Lordship’s detractors, who were envious of his ever privileged situation vis-à-vis the top brass of the ruling regime. So, when another pontifical high mass by his Lordship was recently announced over the CRTV, I vowed not to miss it this time around. The purpose of the (Holy?) Mass was to pray for peace. So, Sunday morning, 1st November 1992, there was I among the distinguished congregation of Our Lady of Victory Cathedral in Central City, Yaounde. For sheer ceremony and solemnity, you can never beat the Catholic Church. I was having the optimistic premonition that His Lordship, the Chief celebrant, would combine the considerable immunity offered by the Cassock with the prophetic courage common throughout Church history to call on “L’homme Courage” to be really courageous and, in the name of justice, fair-play and peace, return, the stolen Presidency to its rightful owner, the simple bookseller of Bamenda. I was encouraged in my optimism by the décor of the whole ceremony, part of which was this display of a group of kids, two from each of the ten provinces of the Republic. I recalled one of Biya’s catchy phrases: “What type of Cameroon do we want to bequeath to our children?” 207 But his Lordship’s speech (I dare not call it a sermon) when it finally came, was so disappointing that I left the Church immediately after, without waiting for holy communion. It sounded exactly like a government propaganda tract: respect the law, legality and authority. Not a word about truth and justice and fair-play. True to its divine mission, I believe that the Church should always be in a state of eschatological tension with profane authority. Once churchmen become too chummy with or agree to serve as apologists for civil authorities, you know that that divine mission has been violated. On all crucial occasions, his Lordship, Jean Zoa, has proved to be no more than the Episcopal accomplice, apologist and defender of the regime. Now, looking back, and considering that this mass was repeatedly advertised on CRTV, the Government propaganda organ, it is no longer surprising. Today, one sure way of detecting propaganda or lies is if you hear it over the CRTV .When, for instance, I heard the memorandum of the infamous quintuplets: Agbor Tabi, Egbe Tabi, Ebong Ngole, Ephraim Inoni and Ayuk Takem “on behalf of all South Westerners” being read during prime-time news, as part of the main newscast over CRTV, I knew it was a monstrosity even before angry disclaimers started coming in from more credible South-Westerners. Why have none of the disclaimers been read over CRTV? The answer is blowing in the wind! I once said that there are West Cameroonians who can sell their mothers into slavery in exchange for political posts. Many people said my language was too harsh. Today, does anyone still disbelieve me or think that my language is harsh? If anything, was my statement not an understatement, seeing that there are West Cameroonians who are quite ready to stir up fratricidal civil war in their own community in order to retain their political posts? Notice that the bond binding the Tabis, Egbes, Ngolles, Inonis, Takems, Achus, Ngus, Nkwains, Ayafors, Yuongas, Kontchous, Mbappes, Moutomes, Owonas, Tchoungis , etc., is by far stronger than any blood, family, tribal or provincial bond. For quite some time now, they have deafened us with peace talks, while at the same time preparing for and engaging in war. When they ransack a place, carrying half its able-bodied population into 208...