Mbororo on the move: from pastoral mobility to international travel

Abstract

This contribution deals with historical and contemporary experiences of mobility among Mbororo (Fulbe pastoralists) in northwest Cameroon. It examines the impact of these experiences on Mbororo interaction with their environment, and the emergence of ideas of tourism and heritage among Mbororo based in Cameroon and abroad. It argues that while Mbororo mobility has now attained a global scale, it is largely limited to the more prosperous and educated elite, and contributes to social stratification within Mbororo society.

Keywords:

• pastoral mobility
• international travel
• Mbororo
• Fulbe
• Cameroon

Notes

1. This article brings together data from three sets of research on Mbororo pastoral economy, ethnicity, and transnational migration carried out between 1996 and 2011. Research grants were provided by the Max Planck Institute for Social Anthropology in Halle/Saale, the Swiss National Science Foundation and the University of Zurich. I am indebted to the Mbororo community of northwest Cameroon and the many individuals who shared their experiences and thoughts with me. Finally, my thanks go to David O'Kane for his critical input and support.

2. While their self-appellation is Fulbe (pl. Pullo in the singular), they are also known as Fulani, Fula, Peul or Fellata in different parts of Africa.

3. Other Fulbe sub-ethnic categories, such as Wodaabe or sedentary Town Fulbe present in northern Cameroon, are largely absent from the Western Grassfields.

4. I have subsumed a variety of linguistically distinct groups under the category of Grassfields groups (locally known by the Pidgin term Garafi), as they share common features of socio-political, economic and religious organisation (Chilver and Kaberry 1967; Goheen 1996; Kaberry 1968; Nkwi and Warnier 1982).

5. Bodeeji literally means red, while daneeji refers to the white colour.

6. In this contribution I focus on MBOSCUDA's educational projects. For a more comprehensive analysis of their activities, see Duni et al. (2009), Pelican (2008).

7. Maimuna is a pseudonym and so are all the names in the subsequent sections.

8. Text and photographs are used with Bello's consent.

9. Subsequent exchanges revolved around the issue that most members of the internet forum seemed reluctant to share information about their travels. Despite Bello's insistence that rather than relying solely on his inputs others should also contribute, the discussion ended without any follow-up contributions.