If at times monolithic, government policy was very hostile to the expression and
assertion of ethnic identities, with the restoration of democracy, free speech regime par excellence, ethnic identities silenced during autocratic explode in the field socio-political. It is thus that, in addition to the problem Bamileke elites Kirdi Northern Cameroon have theorized a
problem Kirdi, long obscured. Similarly, the English-speaking elites were
based in a more detailed lensemble frustration that embody an Anglophone problem in Cameroon, dating back to the reunification of Cameroon Anglophone and Francophone
Cameroon. More recently, it is the elites Sawa who leapt to ring LAlarm the
protection of minorities, including their own.
In lensemble, political rivalries saccompagnent ethnic rivalry. This is the ongoing conflict between Arabs-and Choa Kotokos to the Far North of Cameroon, Douala recent claims recorded in the wake of municipal elections on January 21, 1996 between indigenous Sawa etallogènes Bamileke. He was also of the conflicts between indigenous and Beti allogènesBamiléké in Yaounde and Ebolowa Sangmélima, following the presidential elections of October 11, 1992. Ethnic rivalries have thus revealed as more urban phenomena, understanding quau Cameroon, ethnic consciousness and rivalry for it are almost nonexistent in rural areas. It is downtown, mid-composite, that is lived the difference and identity Cameroonian cities as places of cohabitation, places of culture and democracy, appear especially since 1990, as places of rivalry between different socio-cultural communities coexist there. One can see more in this a threat to national consistency, or a factor of dissolution of the republican model of citizenship.