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A Cameroonian child seeking admission into a state school, a student wishing to enter a university, a college graduate seeking employment in the public service, a businessman or woman tendering for a contract, a citizen applying for a national ID or passport, or seeking access to any of the avenues controlled by the state, will sooner or later fill out a form which requires him to confess his tribe (or less crudely and more hypocritically, his region of origin).

to debar anyone from working anywhere in their country or from participating in the social, political and economic life of the community in which they choose to live on the basis of tribe is another matter altogether. Our constitution outlaws it. Yet prejudice against ‘outsiders’ or ‘strangers’ is an attitude one finds everywhere in Cameroon.

Cameroon is not totally unredeemable. Our situation is critical but not hopeless. But we should not lose sight of the fact that every single day of neglect brings Cameroon closer to the brink of collapse. The task of pulling Cameroon back and turning it around is clearly beyond the contrivance of the mediocre leadership that we have today. It calls for greatness and selflessness, two qualities that our leaders sorely lack. Cameroonians are what they are today only because their leaders are not what they ought to be. Cameroon has been less than fortunate in its leadership. The young republic emerging out of a dual colonial contraption found Ahmadou Ahidjo, a benighted semi-illiterate, as their first president. The rest is history. Today, we have a sanctimonious megalomaniacal hypocrite, Paul Biya, as head of state. A basic element of this mishap is the conspicuous absence of intellectual rigor in the political thought of our leaders — a tendency to pious materialistic woolliness and self-centered pedestrianism.

‘virtues’ like ‘patriotism’ and ‘unity’ are not absolute but conditional on their satisfaction of other purposes. As Achebe points out, ‘Their social validity depends on the willingness or the ability of citizens to ask the searching question’ (33) [5]. This calls for some degree of mental rigor, a quality for which Cameroonians, unfortunately, are not famous. In spite of much loose talk about patriotism from those at the helm there is no doubt that Cameroonians are among the world’s most unpatriotic people. This is not because Cameroonians are particularly evil. In fact, they are not. It is rather because patriotism, being part of an unwritten social contract between citizens and the state, cannot exist where the state or its leaders renege on the agreement (Achebe, 1983). It is indisputable that the ideal of patriotism is unattainable in a country as badly run as Cameroon is today.

He grieves over the fact that Cameroon is a country where tribalism has been raised to the pedestal of a national culture that pervades every discourse, controls the way people think and defines what they oppose or support.

During my recent stint in Burkina Faso, a country often touted as the poorest in the world, I noticed to my dismay that there was no power failure throughout my stay in the capital city Ouagadougou; the taps in the hotel room ran all the time with the kind of pressure one sees in Western hotels. My hotel room was modest but impeccably clean.

Cameroon is a country with an eccentric minority who can restrain themselves and an overwhelming majority who just cannot. This leaves the minority of reasonable Cameroonian citizens feeling like a bunch of sane people trapped in a dangerously rowdy mental asylum. This conundrum is compounded by corrupt practices.

Mr Biya condones corruption because his tribesmen are the biggest looters. Cameroonians have grown accustomed to his silly interrogation où sont les preuves? [13] This is the way the president dismisses cases of wanton looting of the national coffers brought to his attention.

We are living witnesses to the failure of the executive branch of government to stem the tide of rampant corruption that now threatens to paralyze our nation in every sinew and limb. There is no question that it will take some time to correct this irksome situation that has built up over the years, assuming we want to correct it. But to initiate change the president of the Republic must take and be seen to take a decisive first step toward ridding his administration of all persons on whom the slightest whistle of corruption and scandal has been blown. If he would summon the courage to do that then it will dawn on him that he ought to be Cameroon’s leader; not just its president. More importantly, Biya must learn to deal fairly with all citizens, including the troublesome Anglophones.

Some critics have compared the frictional co-habitation between the two distinct linguistic communities in Cameroon to the attitude of two travelers who met by chance in a roadside shelter and are merely waiting for the rain to cease before they continue their separate journeys in different directions. This metaphor captures the mutual distrust and animosity that distance Anglophone Cameroonians from their Francophone compatriots. All too often, the perpetrators of this malicious game of divide and conquer are the political leaders on the French-speaking side of the national divide who take delight in fishing in troubled waters. Francophone politicians love to stoke the flames of animosity, thereby whipping up sentiments of mutual hatred on both sides of the Mungo River at the expense of nation-building. Many Francophones make statements intended either to cow Anglophones into submission or incite them into open rebellion.

Our inaction or cynical action constitute a serious betrayal of our education, of our historic mission and of succeeding generations who will have no future unless we do battle now to preserve it for them.

The old colonial professors continued to do the same things they did before. Some among them grew contemptuous. The idea of independence for the natives, the audacity of it annoyed them. They vented their anger on students. Look at you, they told the uncomprehending freshmen students.

Look at you. In the villages they would be giving you wives now and a spear and a hoe. Here in this white man’s enclave we are giving you books, pen and paper. Look at you. See me Lakayana with my spear. Look at you. The professor assumed a Conrad posture. The natives were welcoming us, cursing us, who could tell.

The little known and even less read novel, ‘Marks on the Run’, published in the year 2002 at the Ahmadu Bello University, where I teach, offers some clues. It does so in a way none other has attempted. There is very little debate in Africa about African universities. You are unlikely to encounter anywhere this kind of polemics

But nothing has been put in its place. In the vacuum, the regime of marks, grades and the final certificate at the end takes centre stage. It is wielded through the combined dictatorship of lecturers and professors.