Abbreviated Research Activities (Full CV available upon request)
Jacqueline-Bethel Tchouta Mougoué’s first book, Gender, Separatism, and Anglophone Nationalism in Twentieth Century Cameroon (University of Michigan Press, 2018) complicates current academic discourse and ongoing political debates about contemporary Cameroon, a West African country with British and French administrative legacies. The period this book addresses, 1961 to 1972, corresponds to the period of the Federal Republic of Cameroon which consisted of two socio-politically autonomous states: the West Cameroon State (Anglophone with British administrative legacies), and the East Cameroon State (Francophone with French governing inheritance). Drawing on oral interviews conducted between 2011 and 2016, as well as archival records, Mougoué traces the origin of Anglophone Cameroonian women’s roles in the effort to maintain Anglophone separatism, political identity, and cultural values in a Francophone-dominated federal republic. This role did not take the form of openly criticizing the government in Francophone Cameroon, with French colonial heritage, as annexationist and hegemonic; women left this to the men who openly demanded secession. Rather, in this period, women journalists, the wives of state officials, the few female politicians, and other educated urban elite women carved new spaces of socio-political power by using a variety of mass media outlets to monitor women’s behaviors and thus subtly stressed Anglophone Cameroonian separatism and nationalism. Through the regulation of women’s behaviors, particularly of other urban elite women, they staked a claim for women’s behaviors within domestic, community, and national spaces as the lynchpin to preserving honorability, gender norms, and socio-political identity in English-speaking urban towns in early postcolonial Cameroon.
Highlighting the history of early Anglophone nationalism illuminates why Anglophone secessionists languish in prisons or exile today, and why even United Nations officials now decry the denial of self-governance to English-speaking regions of contemporary Cameroon. In addition, international news reports have suggested that the western African coast could further be destabilized if Anglophone Cameroonians and pro-Biafrans – the Igbo people of Nigeria who have long fought to secede from the country – join forces to seek self-determination. Thus, the book complicates traditional Africanist scholarship by illuminating the legacy of dual colonial rule and its influence on contesting gendered ideas about nationalism and political identity in a West African country.
Mougoué’s second book project, Religious Masculinities, Social Calamities, and the Baha’i Faith Movement in Cameroon, traces the history of the Bahá’í Faith in English-Speaking Cameroon and focuses on masculine identities between 1957 and 1985. The Basel Mission Society, a Christian missionary society that originated in 1815 in Germany, was highly influential in West Cameroon from 1886 until the late 1950s. It successfully established Christian church affiliation as a component of Anglophone Cameroonian men’s masculinity, along with the financial security to marry and establish an independent household, but its Anglophone mission collapsed in the late 1950s, causing a social and religious crisis mainly affecting young men of low social and economic positioning. For these young men, Christian church membership fees were onerous, and they had no access to even the lower leadership positions that the mission made available to some African men. Many converted to Bahá’í; over 90% of Bahá’í converts were young men the Basel Mission Society had Christianized. Converts forcibly occupied Basel Mission churches and converted them to Bahá’í Houses of Worship. The religious and social landscape of Anglophone Cameroon—residents of the former British Southern Cameroons – shifted profoundly, and young men drove this change in a way that Africanist scholarship has not previously acknowledged. These men, who could not readily access a masculinity supported by Christianity, found an alternative in Bahá’í conversion that not only rid them of the cost of church membership, but offered a source of income if they became Bahá’í missionaries. As missionaries converting Africans throughout the continent, marginalized young men could (re)claim economic power, social and religious authority in their communities, and ultimately, a masculinity that was informed by their Bahá’í religious authority.