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Silvia Forni

By looking at the numerous small palace museums founded in the Cameroonian Grassfields since the early 2000s, this article interrogates the meaning and function of displays of objects and narratives in the shifting social, political, and economic landscape of contemporary Cameroon. Museums in postcolonial Africa stem from very specific colonial premises, which are still relevant to the understanding of national narratives and displays. However, palace museums in the Grassfields engage in a different and somewhat contrasting use of objects and collections to present a more nuanced and complicated image of local societies. Through their eclectic and non-canonical display, these museums challenge ethnographic taxonomies and linear narratives, while serving effectively as ways to enhance the visibility and prestige of local kingdoms both nationally and internationally.

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Stephan Feuchtwang

infect the inquirer. In so many cases of possession or of serious mimicry, as with the mask dancing troupes of Cameroons Grassfields ( Argenti 2008 ) and the Nuosu (Swancutt, this issue), the possessing spirits are ancestral, one's own or those of others

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Avoiding Poison

Congolese Refugees Seeking Cosmological Continuity in Urban Asylum

Georgina Ramsay

) , the Chewa cosmologies of cyclic continuity referred to by Deborah Kaspin (1996) , to the preoccupation with threatened reproduction among women in the Cameroonian grassfields as written about by Pamela Feldman-Savelsberg (1999) . In broad terms

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Susann Baez Ullberg

in the sociocultural environment so that they are not consciously remembered” (2001: 2). In a similar manner, Nicolas Argenti (2007) has argued that the discursive silence in the Cameroon Grassfields about violent memories from slavery is due to the

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Introduction

The Presence of the Past in the Era of the Nation-State

Nicolas Argenti

describe the complex process by means of which a congeries of culturally distinct peoples nevertheless could form an interdependent social whole in the Grassfields of Cameroon. Sidney Mintz (1996) , building on Kopytoff (1981) and Kroeber (1946) , used

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Michael Sheridan

’s Grassfields culture area. Although the remote area’s agricultural economy is based on maize, potatoes, kola nuts, and honey, Cameroonians recognize it as a center for traditional medicine and masquerades ( Argenti 2007 ; Koloss 2000 ). Dracaena fragrans (L

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Conditional Freedom

A Portrait of Young Men's Sense of Belonging to the Street in Maputo, Mozambique

Andrea Moreira

. 2007 . The Intestines of the State. Youth, Violence, and Belated Histories in the Cameroon Grassfields . Chicago : University of Chicago Press . 10.7208/chicago/9780226026138.001.0001 Biaya , Tshikala . 2005 . “ Youth and Street Culture in Urban

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Raymond Nkwenti Fru and Johan Wassermann

Bamileke, an ethnic group from the Grassfields region. 22 Another example is the tension between the Southwest and Northwest Regions of Anglophone Cameroon, illustrated by the use of the derogatory expression “come-no-goes” (referring to a disease that

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Decolonizing “La Brousse

Rural Medicine and Colonial Authority in Cameroon

Sarah C. Runcie

Africa: Franco-British Relations and Cameroon at the End of Empire (London: I. B. Tauris, 2012), ix; and Meredith Terretta, Nation of Outlaws, State of Violence: Nationalism, Grassfields Tradition, and State Building in Cameroon (Athens: Ohio