When discussing racism, conversations often begin and end with the struggle between black and white, colonial history, segregation, and systemic inequality, observes Barr Mbeinkong Bonsen epse Eyong-Tiku.
However, she clarifies that racism, in its truest form, runs deeper than skin tone.
“It is rooted in the human desire to divide, to dominate, and to feel superior. And sadly, it exists even within our own African societies,” stated the legal professional, who holds a Postgraduate Diploma in Legal Practice from the Institute of Legal Practice and Development in Rwanda (ILPD, 2020).
Across Africa, she continued, we witness forms of discrimination that mirror the very oppression we condemn elsewhere. In Cameroon, tribal prejudices often determine opportunities, relationships, and even access to justice. People are judged not by their merit, but by their surname, accent, or place of origin. Questions like, “Who is your father?” or “What tribe are you?” still determine whether a person is trusted, respected, or dismissed.
These divisions — between Anglophone and Francophone, Bamileke and Beti, Fulani and non-Fulani, and Bassa and Bakweri — echo the same pattern of exclusion that racism thrives on: the belief that one group is inherently better than another. Cameroon is not alone in this; across Nigeria, Kenya, Sudan, Ethiopia, and many other nations, tribal and ethnic rivalries have fueled wars, marginalisation, and systemic inequalities.
“These are not merely cultural differences; they are often the quiet seeds of discrimination planted in our politics, institutions, and even our families,” she emphasised. “We must remember: racism is not only about colour; it’s about power, prejudice, and privilege.”
The true fight against racism, she argued, begins when we recognise and challenge the prejudices within our own borders, in our own hearts, our churches, and our own communities. “For Africa’s strength lies in its diversity. Our tribes, languages, and traditions are our wealth, not our weakness.”
“The day we see each other as Africans first will be the day we truly begin to dismantle the legacy of racism, both external and internal. Only then shall we become indivisible,” she concluded.
It is worth noting that unity in diversity is a major priority for His Excellency President Paul Biya. To him, national unity is not only precious but also a prerequisite for national development — an asset that must be jealously preserved through a “sacred union” of all Cameroonians. He has consistently emphasised unity as a “common and unanimous determination to build together” and has continuously, in his messages to the nation and the youth, called for a united effort to overcome challenges and build a prosperous future. His approach includes a focus on national cohesion, celebrating the concept of a unified state, and addressing threats to unity, such as those posed by extremist groups and separatist movements.
During his September 1991 visit to Bamenda, he stated that no one should pit Anglophone and Francophone Cameroonians against each other. He asserted that language barriers are not and should not be a problem, noting that at the beginning of the century, Cameroonians were neither Anglophones nor Francophones. Reiterating this cause in an April 2025 post on his Twitter account, he expressed his unshakeable conviction that a great destiny awaits Cameroon, but added that there is much work to be done. President Biya underlined that this dream is achievable provided everyone plays their role efficiently, beginning with self-reflection: Why are we Cameroonians? What made us Cameroonians? What future do we envisage for generations yet unborn?
“We should not forget that the unity and cohesion of the nation must always be the golden rule,” he urged, “because in unity shall Cameroonians find their salvation.”
By Solange Tegwi