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Advances in Social Sciences Research Journal – Vol.8, No.1

Publication Date: January 25, 2021

DOI:10.14738/assrj.81.9652.

Ewusi, E. J. M. (2021). The Anglophone- Francophone Divide And A Third Space In John Nkemngong Nkengasong’s Across The Mongolo.

Advances in Social Sciences Research Journal, 8 (1) 565-577.

The Anglophone - Francophone Divide And A Third Space In John

Nkemngong Nkengasong’s Across The Mongolo

Ethel Joffi Molua Ewusi (PHD)

University Of Maroua, Far North Region, Cameroon

ABSTRACT

This paper presents a binary divide between the Anglophone and the

Francophone sub systems in Kamangola as purported in John

Nkengasong’s Across the Mongolo. The article attempts a

deconstruction of the binary opposition of characters in the novel

through third spacing. The aim is to envisage characters a third space

to see how traumatic experiences could be averted. The Third Space

theory as propounded by Homi Bhabha breaks down binary opposition

between Anglophone and Francophone in the novel because third

spaces provide therapeutic solutions to domination and in particular,

questions and dismantles the Francophone structure. According to

Bhabha, the third space denotes a resistance to binarism and

predetermined identities. It is a liminal and intersection position that

is fluid and shifting, where hegemony is redefined and negotiated.

Therefore, the third space could be psychological, a venue, it could be a

character and it can be gotten from the authorial point of view. The

hypothesis therefore contends that if characters in Across the Mongolo,

place themselves within the confines of the third space, they will

certainly find a comfortable place for themselves in the society by

negotiating and celebrating an in-between identity. Consequently, if

they are not positioned in the overlapping circles of the third space, the

effects would be traumatic.

Keywords: Anglophone, Francophone, binary,identity, third space and

trauma.

BRIEF HISTORICAL OVERVIEW

Cameroon was annexed by Germanyin 1884. After being defeated by the Allied forces in the First

World War, Cameroon was apportionedto Britain and France.Subsequently, it became British and

French Cameroon which were administered differently by their new colonial masters. With

decolonialisation becoming the order of the day in the mid century, both Cameroons also fought

for independence. French Cameroon gained her independence in 1960 while politicians in the

British Cameroons had different points of view. The first school of thought proposed her to join

the Federal Republic of Nigeria while the second school of thoughtwanted her to join La

Republique du Cameroun. In October 1961, British Cameroonattained independence by joining

the French Cameroon to form the Federal Republic of Cameroon. And years later with the

evolution of ideas and politics, Cameroonians voted for a unitary state with a unitary constitution

on the 20th of May 1972.

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Advances in Social Sciences Research Journal (ASSRJ) Vol.8, Issue 1, January-2021

Consequently, the “Anglophone problem” was created with the Anglophones being the minority of

the nation. Francis Nyamnjoh and Piet Konings argue that “reunification with Francophone

Cameroon in 1961 has led to a growing marginalisation of the Anglophone minority in the nation- state project controlled by the Francophone political elite, endangering its cultural heritage and

identity” (2). Julius Victor Ngoh does not dismiss the idea of the “Anglophone problem” but he

rather posits that it is hard to define. Nyamnjoh and Konings propound that, “gradually,

Anglophones felt they were being recolonised and marginalised in all spheres of public life and

were becoming second-class citizens in their own country” (11).

Across the Mongolo has a historical touchhaving a precisefaçade to the events of Cameroon which

form the foundation of the Kamangolan situation. In the novel, John Nkemngong Nkengasong

presents two States Kama and Ngola (metaphorically English and French Cameroons)merged

together after colonialism to form the unitary Federal Republic of Kamangola. It is therefore, a

kind of colonisation which Michael Hechter describes as, “internal colonialism.” In the novel, this is

reflected in the attitude of the hegemonic Francophone Ngola which subjects the pariah State of

Anglophone Kama.

The metaphor of the River Mongolo is one of the most powerful metaphors that Nkengasong uses

in the novel. “The River Mongolo. It is the Great River, the boundary between the English colony of

Kama and the French colony of Ngola, the two federated states that gave birth to the Federal

Republic of Kamangola” (35-36).

THEORETICAL FRAME

Key to this paper is the postcolonial theory that will focus on hybridity and the third space which

is deconstructive in nature. More specifically, the concept of internal colonialism is utilised to

portray the division of the core and periphery within the nation state of Kamangola.

However, internal colonialism is a more specific concept in the analysis of Across theMongolo. Its

origin is not very obvious but the prime accredited use of the expression was by Leo

Marquard’sSouth Africa's Colonial Policy. Michael Hechter elaborately uses the term in his work

Internal Colonialism, the Celtic Fringe in British National Development. Demonstratingand drawing

inspiration form the United Kingdom, he labels a core-periphery relationship between Britain and

the Celtic Fringe. He uses Scotland as an example to illustrate that modernisation and capitalism

can generate a “cultural division of labour” whereby the overriding ethnic group or region

consigns those of other groups to sub-standard and peripheral locations. Michael Hechter

presents a situation which involves domination by a culturally conquering group imposed in the

name of a dogmatically asserted culturally superiority to a materially inferior indigenous people.

Mostly commonly referred to, internal colonialism represents the notion of structural, social,

political and economic inequalities between regions within a nation-state to which Robert Hind

hypothesizes that “the colonising and the colonised subjects live in the same country” (552).The

concept of internal colonialism is appropriate in this study because it addresses the state of Kama

as a sub colony in the postcolonial nation of Kamangola.

Looking at internal colonialism, there is a symbiotic bond with the common general variations of

colonialism and postcolonialism. Robert Hind elucidates these points of convergence between

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URL: http://dx.doi.org/10.14738/assrj.81.9652. 567

Ewusi, E. J. M. (2021). The Anglophone- Francophone Divide And A Third Space In John Nkemngong Nkengasong’s Across The Mongolo. Advances in

Social Sciences Research Journal, 8 (1) 565-577.

both models which include, “political subjection, economic exploitation, cultural domination and

racial conflict” (552). So, in the course of this paper, both concepts will overlap to support or

buttress the arguments raised.

Hybridity is a postcolonial concept expressly allied with Homi Bhabha, who is an influential figure

in postcolonial studies.In TheLocation of Culture, he makes use of the terms hybridity and third

space.In this paper, hybridity and the third space can be treated as synonyms. Because he posits

that hybridity is an in-between space which most often is referred to as the third space of

enunciation or the hybrid third space. In an interview with Jonathan Rutherford, Bhabha says

“hybridity is the third space [...]” (221).

In this third hybrid space, Bhabha postulates that pure cultures no longer exist. Rather, they are in

a constant process of redefinition and hybridity. He further notes that it is not important to trace

two original moments from which a third space emerges but we can recognise a new situation, a

new alliance formulates itself which may demand that you translate principles, rethink them and

extend them.

The third space therefore is a metaphor for the space in which cultures meet and intermingle and

hybrid identities are created. For Bhabha it is a blend of two cultures to form a new one which

does not really belong to any. He refers to it as the interstices between clashing cultures. In this

in-between space, new cultural identities are formed, reformed and constantly in the process of

becoming.

ANGLO- FRANCO DIVIDE

Looking at the Cameroonian situation, Francis Nyamnjoh and Piet Konings trace the Anglophone- Francophone divide from the unequal partition between Britain and France, “separate colonial

state formation and the development of territorial differences in languages and cultural legacies

laid the spatial and historical foundation for the construction of Anglophone and Francophone

identities” (10). Despite the reunification of both Cameroons, it is obvious that they had different

cultural orientations and were therefore bound to portray aspects of binarism. They expand that

Anglophone associations often tend to stress the insurmountable gap between Anglophones and

Francophones on the basis of their different colonial legacies and Francophone hegemonic and

assimilative tendencies in the post-colonial state. (11)

Bearing in mind the apt semblance of Cameroon and Kamangola, the Anglophone –Francophone

divide in Across the Mongolo is very glaring in terms of language, culture and identity. Nyamnjoh

and Konings argue that “Anglophones felt they were being recolonised and marginalised in all

spheres of public life and were becoming second-class citizens in their own country” (11) .

FRANCOPHONE DISCOURSE OF COLONIALISM

POWER

Kamangola is characterised by the binary opposition of Francophones and Anglophones,

professed in terms of core and periphery. There is unequal power relationship between the two

and Ngola being the authoritative space is the seat of government where Babajoro the tyrant rules.

The gap is widened in terms of power. The Anglophone minority almost give up on themselves

and become victims of their own inferiority as depicted by Ngwe who says, we “were the minority