ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch.

Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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RESPONSIBLE FAMILY LEADERSHIP. TRADITIONAL AND CHRISTIAN APPROACHES IN CAMEROON
Richard Ondjii Toung, Cameroon

Introduction This paper will examine family leadership in our cultural setting, identifying its limitations and offering solutions in the light of Christian ethics. Why reflect on the subject of responsible leadership in families today ? It is clear that we are experiencing a kind of social crisis, a crisis that has affected the family and resulted in the dislocation of the family unit in our villages and in our cities. For us, this raises the question of who exactly carries responsibility in the sociopolitical units which these families represent. Specifically, to use our own language, we want to know what it means to be the Nya mbr in our families and in our villages today, and who fulfils that role. Taking Southern Cameroon as the cultural context for our study, and bearing in mind the task assigned to us as part of the Globethics.net study programme, the question is: What is the family leader responsible for, and what is he not responsible for, in the traditions of Southern Cameroon, and from the perspective of Christian ethics? This is the question that makes this study relevant and of interest. Our intention is to contribute to resolving and healing the crisis mentioned above. 1. Definitions First I would like to give a working definition of the content of what seem to me to be essential concepts : family ; clan ; tribe ; Cameroonian tradition; leader and leadership; responsibility; responsible leadership; Christian ethics. Family : in a broad sense, the family may be considered as a group of people linked together by marriage and filiation, or, exceptionally, by adoption. It can therefore be understood as a succession of individuals descended from one another, from one generation to the next. In the Fang setting, the family is described by the term Nda bt, which literally translated means : the mens house. This definition points to two things : first, the people dwell in a place, the house,

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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which refers to a geographical and cultural criterion ; second, it emphasises the dynamic nature of family through the people that comprise it and who represent life. So, there can be no family without a house, that is, a place to live and hence a cultural context, just as there can be no family without human life. This makes the family a social institution in constant evolution. 1 Clan and tribe : for the purposes of this study the clan may be understood as a group of families with a common ancestor. The tribe is defined as a social and political group based on real or supposed ethnic kinship among peoples with a primitive organisation. The notion of kinship is central to the three concepts defined above and forms their common denominator. In this study the family will be raised to the status of clan, for two reasons. First, in theoretical and practical terms it is a social and political unit, and second, the tribes in Southern Cameroon do in fact live and conceive of themselves as families. The Esakoran, for instance, can be spoken of as a tribe and as a family because marriages are prohibited within them and their members are known by the same name. Cameroonian tradition: is there such a thing as a Cameroonian tradition? Given the many ethnic groups that make up our country, one would have to say that there are numerous Cameroonian traditions. However, these micro-traditions are moving towards one macro-tradition for Cameroon, even though there is still a long way to go. For the purposes of this study we shall draw on traditional elements in the south of Cameroon. Southern Cameroon belongs to the large Fang group, of which the Ntumu are a sub-group, to which I belong. Tradition will be used in its meaning as a way of thinking, acting or behaving which is inherited from the past of a particular human group. Leader and leadership: by leader is meant the head, the spokesperson of a political movement, the person who takes the lead in a movement or a group, and to whom others refer. Leadership therefore refers to the function and position of leader, taking command and setting direction, the ability to direct. Responsibility and the person responsible : responsibility here is understood as an intellectual obligation or moral necessity to make good an error, fulfil a duty, meet a commitment and bear the strain. The person responsible is then the one who is charged with leading and taking the decisions in any human group. Responsible as an adjective indicates someone who is accountable for his/her actions, someone who is thoughtful, reasonable and serious and who considers the consequences of his actions. Responsible leadership then means fulfilling the function of leadership in a considered, reasonable, accountable way. It is the capacity to lead a human group, taking into account individual and collective worries, and with a concern for humanity, organisation, equity and discipline.

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

36 Responsible Leadership : Global Perspectives Christianity and Christian ethics: generally speaking, Christianity is considered as the religion that is founded on the teaching, person and life of Jesus Christ. The ethic deriving from it is to be found in the moral teaching of the Old and New Testaments. It is a morality which sees itself as a faithful response to Gods summons, in terms of human behaviour. The norms and rules of behaviour here have their basis and legitimation in the holiness, will, love and omnipotence of God. The ultimate purpose of life is the blessed participation of human beings in the salvation which is God himself and which God alone can effect. Consequently, the Christian ethic is an ethic of responsibility, because human beings must account for themselves before God who summons them, and before the community into which they are sent. This central value of responsibility is accompanied by others such as love of God and of our neighbour, justice, freedom, solidarity, to name only those. Theoretical ethical interest : confrontation or encounter between two cultures in relation to the concept of responsible leadership : debate, exchange of ideas, enrichment, production, broadening or development of concepts and methodologies (ways of becoming, being and experiencing a responsible leader). Practical interest : provide the public with a tool to help them understand intercultural relations (tradition and Christianity, Africanity and westernity) on the basis of universal values. Contribute to building a universal culture. 2. Leadership Among the Fang of Cameroon a) In the Family The Mm nda (the owner of the house) is the head of the family (family = Nda bt), the father of the family whose duty is to protect his wife and children and watch over what becomes of them. The latter in turn recognise his rights, which include the right to give a name to every new-born child in order to preserve the memory of an ancestor or some other living member of the paternal or maternal clan, and the right to educate, judge, congratulate or censure his people. For Mbala Owono, the head of the family is conscious of his vocation to ensure that the members of his family live in respect for customs and habits, for their best possible future. In other words, the authority of the head of the family coexists with the full participation of all the members of the family. This is how power is structured. 2 At this level, the author tells us, there are three conditions for exercising power. The person must: be male (principle)

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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be a legitimate son born of a proper marriage. Illegitimate sons and the children of slaves are thus excluded. be able to marry (have at least one wife) and to procreate. This is essential. One might say that here leadership is expressed in terms of biology, matrimonial status and property. b) In the Village Community The organisation of the village community corresponds to that of the Nda bt, so that the family and the villages have the same ethical and, above all, political concerns. For the Nya mbr (true man) both biological and ethical considerations count: a man is a Nya mbr according to age, the Nya mbr being the oldest of the group (Nto mbt, Mvngm). From the ethical point of view, a man is a Nya mbr if he is wise, mature, upright and responsible. This ethical criterion is the most important because, in our society, younger men are sometimes classed among the Be nya br while older people who are immature or irresponsible are placed among the zeze bt (useless men). 3 It is this ethical consideration that concerns us here. By virtue of his wisdom, the Nya mbr is the judge, the mediator, the one who finds a solution to individual and collective problems. In this capacity he is called Nyaamemvi. Having moral authority, he may also assume the duties of village chief (Mbi ntum, Evet), which are purely political, but alongside him there may also be a village chief who today is not chosen on account of his moral authority but because it is the will of the sub-prefect representing the modern political authorities, themselves a product of the colonial regime. 4 The duty of the village head or Ndzo (the verb dzo means to order or command) is to direct, inform and mobilise the members of the village community for a specific purpose or goal, as decided by the village council, which is a deliberative gathering. In agreement with Mbala Owono, it should also be noted that the notion of giving orders strikes a false note in the ears of the Fang, who abhor subordination and any word that seems to refer to it. They prefer the art of persuasion and negotiation demonstrated by the Nya mbr, whom they recognise as having moral authority. This is why the political sector needs to use the ethical language if its authority is to become more familiar, more natural and more acceptable. Our study will examine the ethical aspect of the traditional leader. On the traditional level, a man is a Nya mbr if he can meet the following criteria: moral integrity sense of responsibility

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

38 Responsible Leadership : Global Perspectives credibility sensitivity towards his people and his country wisdom tolerance generosity strictness and concern for propriety justice humanity matrimonial status (married to at least one wife) and procreation competence balanced material situation mental maturity. This list of criteria is not exhaustive ; it is the outcome of our investigations through conversations and talks in churches, and among friends and families. Apart from the general considerations outlined above, the Nya mbr is to be found in certain specific fields. The Nya mbr, or true man, who is a reality in the community, can emerge or assert himself in different domains, such as: speaking knowledge (Nnem) practical achievements (his actions) war (when he is called Asuzoo) games health (Ngengan) the arts religion (Zingui) the political/legal/social sphere (Mbi ntum, Ntyik-Ntol)

3. Responsibility of the Traditional Leader In what concerns us here, the notion of the responsibility of the traditional leader refers on the one hand to the duties incumbent on him (this is the theoretical aspect, i.e. what the Nya mbr should do

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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and what he should be) and, on the other hand, his capacity to assume those duties (the Nya mbrs experience of life today). The latter may be rendered by the German word Verantwortlichkeit. Generally speaking and according to Father Jean-Samuel Zoie Obianga the Nya mbr fulfils the role of repository and transmitter of a founding figure (the original ancestor). He is the leader who activates the original forces, contributing to perpetuate certain values and enduring powers that guarantee the integrity of the ideal of the human being, humanity and society, of which the archetype is to be found at the time of the creation. Above all, the Nya mbr is the man who guarantees the equilibrium of the village and of the family. As the referee in differences among the members of the community, he personifies justice and impartiality. He is the one they can turn to for the right advice, a solution to their problems, peace of mind. Another distinguishing feature is his capacity to sacrifice his own interests to those of the group and to forego certain privileges on account of his reputation as a Nya mbr. He is surrounded by an element of mystery and it is all these things together that give him the status of patriarch. In practice, experience with those who are called to be, or are considered as the Be Nya br today has been mixed. Here and there we have noted some confusion in identifying who is a Nya mbr, as well as an inability on the part of the latter to assume their responsibilities, whether because of the material pressures around them, or delusions of grandeur or simply a misunderstanding of the times. So we have some Nya br who are out of step with the times and who cannot understand and cope with their world today. Many of them complain of a lack of respect and understanding among the young, which gives rise to a generation conflict. Moreover, in the midst of rampant individualism, todays Nya mbr finds it difficult to fulfil his tasks in the community and, above all, in the family. The answers to the question of who is a Nya mbr in our societies, in our villages and families today will be varied, contradictory, partial and biased. Some will say the Nya br are the elite of the village or the family because they enjoy a degree of material prosperity that allows them to maintain a group of individuals in their pay or because they act like griots in maintaining a personality cult. Others will consider the oldest member of the family as the Nya mbr, even though he does not assume that role. Yet others will say it is the rich man of the village, or the village chief appointed by the sub-prefect, or the chairman of the local committee of the party in power. Some informed people will have the courage to say who are not Nya mbr, and be bold enough to say who, in the light of the traditional criteria listed above, can be considered as a Nya mbr according to that scale of values. In other words, the conceptual limitations to the notion of

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

40 Responsible Leadership : Global Perspectives Nya mbr can be seen as deriving from difficulties of definition, and the complexity and extreme rarity of the personality in question. This explains the empirical limitations. Because such a personality is rare and because the definition of the Nya mbr is so broad and diverse, people will experience only certain aspects of the person and will therefore have a partial or distant view of him: experiences of this personality are often contradictory, depending on whether the contact is close to or from a distance. So it is difficult to find unanimity on the subject of the Nya mbr. However, when such a person does exist in a community, he dominates by his natural authority and his legitimacy is seldom called in question. In the last analysis, the Nya mbr is a human being with all his capabilities and limitations. He is a rare species which has existed in the past and still does exist, for the history of our families and villages records a number of figures who have been outstanding in their time and place. In our reflection we have sought to theologise the concept, assuming that the Nya mbr is basically a product of God himself. His formation continues in the training school of the family, popular wisdom, educational institutions and religious confessions. But despite this basic hypothesis about the concept and the life of the Nya mbr, the latter remains a creature exposed to the fall and subject to failure: this is what makes him human. Some propositions of Christian ethics may help to overcome these human limitations of the Nya mbr. 4. Implications for Christian Ethics a) Leadership from a Christian Perspective The principle or criterion of responsibility may be understood in terms of Christian ethics as the duty of each individual to conduct his or her life in a way that takes into account the wellbeing and life possibilities of others. 5 The notion of responsibility here may be seen as summarising the reality of Christian ethics applied in the life of society. 6 Professor Christoph Stckelberger, a Swiss theologian and ethicist, links the concept of responsibility to that of power (Macht Verantwortung) 7 showing the correlation between these two values. In his view, responsibility should correspond to the power an individual or an institution effectively has. Likewise, if a person or a group of people has responsibilities, then that person or group should also have the power necessary to assume the corresponding responsibilities. Here responsibility is expressed before God and before the community served by the individual (or the group), the people who are affected by the action in question. Thus, from the Christian point of

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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view, we may say that the power/responsibility/service correlation describes the chain of human relations in society. On closer analysis, this relation is set on three levels: the person responsible, the area of responsibility (individuals, duties, actions, attitudes, character) and the authority before which one is accountable (e.g. a tribunal, the people concerned by a decision, ones conscience, God). In short, responsibility will be understood here as the capacity to answer for and assume ones actions and their consequences vis--vis others and society, on the one hand, and this awareness of being at the service of others, the wider community and God, on the other. This is a requirement of community life which is part of the I-me, I-you, I-we, I-it relationship. 8 Consequently, the responsible person or the responsible leader from the Christian point of view, is the one who is concerned for the balance of the community. He is called to serve and to which he must answer, just as he is accountable before God, on whose will all his decisions and actions are based. What is central for the responsible Christian leader (in theory) is the sense of service and of accountability to the community and to God. Such a leader is motivated by: fear of God Gods will faith love solidarity service justice humility For the Christian leader, the model is Jesus Christ crucified, obeying the will of his Father, the humble servant, sacrificed for the sake of humankind and for others. In some respects, the responsible leader from the Christian point of view, resembles the responsible traditional leader, theoretically at least, for both are meant to render service to society and, to do that, they have to abide by certain principles such as moral integrity, credibility, justice, solidarity. The theoretical difference appears when it comes to the authorities to which each is accountable. While the conception of the traditional leader sees him as accountable only to society, when possible, 9 the conception of the Christian leader makes it clear that he must give account of himself both to God, to whom he is answerable as Gods envoy, and to the society into which he is sent. At the purely conceptual level one might say that the difference is that, on the one hand,

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

42 Responsible Leadership : Global Perspectives we have the leader as seen in sociological terms and on the other, the leader as seen in the christological approach applied to society, for which Christ is the model. b) Christ as the Model of the Responsible Leader Son of God, Lamb that takes away the sins of the world, Rabbi, Master, Messiah, Christ or Saviour, Son of Man these basic names attributed to Jesus Christ personify the responsible leader according to the New Testament. And although other examples are quoted in the Old Testament, Jesus remains the paradigm of the responsible leader for the whole of the Bible. This can be understood with the help of the dogmatic principle of the trinity which sees Christ as the second person of the Triune God. He is the Fathers equal, he is God, and so is responsible for creation. From the historical and practical point of view, the life of Jesus as it is recounted in the Gospels, is a responsible life. He was there for his disciples and the crowds who flocked to meet him and follow him, and he was sensitive to the problems brought to him by others. We can list a number of attitudes, characteristics and behaviours that marked him out: he did nothing wrong obedient and humble unto death the servant of his disciples and the crowds love, loyalty courage tolerance, solidarity human and humane honest, sincere, just, truthful strict and with a strong sense of what is right open to criticism and discussion Conceptually speaking, Jesus makes service the basis of responsible leadership. 10 Speaking of this, he says to his disciples, And whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life as ransom for many (Matt 20:27-28). This concept of responsible leadership is fundamental for Christian political ethics, because it places the emphasis on the leaders duty, humility (the slave of others), sense of sacrifice expressed in the idea of giving his life as ransom for many. Here the leader is thus present for and attentive to those around him who are his main concern in all he does.

ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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Conclusion Responsible family leadership between tradition and Christianity: there is a need for dialogue and complementarity, moving towards a culture of responsible leadership centred on Christ and rooted in positive and universal traditional values. In short, we would urge that we set about developing a practical concept of responsible family leadership of a general and integral type, i.e. a leadership model that incorporates both positive traditional values and Christian principles. A model of this type would enjoy a wide measure of legitimacy in different cultural settings because it would be the outcome of encounter, dialogue and complementarity among cultures. It would also be useful in our families today and could be used by them in their search for authority, reference points and a model to follow. The approach based on inter cultural dialogue would form the basis of family political ethics worldwide and would thus contribute to the world ethic proposed by Hans Kng in his Projekt Weltethos. This is challenging from the practical point of view, but it is not impossible.

REFERENCES FOR FURTHER READING FTPY, Eglise et ducation, Yaound : Collection Semaine Interdisciplinaire, 1987. Handbuch der Christlichen Ethic, Band 3: Wege Ethischer Praxis, Basel: Herder, 1982. IPAM, Histoire: le monde, des premiers hommes au 6 me sicle aprs J. C., Tours: Mame, 1977. Kesteloot, Lilyan, Anthologie ngro-africaine, Verviers: Marabout universit, 1976. Matateyou, Emmanuel, Les nouveaux dfis de la littrature orale africaine, Yaound : PUY, 1999. Mbala Owono, Rigobert, Education traditionnelle et dveloppement endogne en Afrique Centrale, Yaound: Ceper, 1990. Mv Bekale, Marc, Piere Claver Zeng et lart potique fang: esquisse dune hermneutique, Paris: lHarmattan, 2001. Ondjii Toung, Richard, Contribution de lthique conomique lexamen de lendettement extrieur et de la pauvret dans les pays de la C.E.M.A.C., thse, Universit de Ble, 2003. Qur, France, LEthique et la vie, Paris : Odile Jacob, 1991. Rich, Arthur, Ethique conomique, Genve: Labor et Fides, 1994. Stckelberger, Christoph, Global Trade Ethics, Geneva: WCC publications, 2002. Tsira Ndong Ndoutoume, Le Mvett, pope fang, Paris: Prsence Africaine, 1983.

NOTES On the family as an evolving social institution, cf. Rigobert Mbala Owono, ducation traditionnelle et dveloppement endogne en Afrique Centrale, Yaound: Ceper, 1990, p. 24. 2 For what follows, cf. Ibidem, p. 46 3 For further information on the Nya mbr, especially with regard to procreation, cf. Mbala Owono, op. cit., p. 45, where having male children is a criterion in identifying the true man. We shall come back to this. 4 It is rare for the populations choice to take precedence over the will of the administrative authorities.
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ONDJI'I TOUNG, Richard, Responsible Family Leadership. Traditional and Christian Approaches in Cameroon, in: Ch. Stckelberger and J. N.K. Mugambi (ed.), Responsible Leadership. Global and Contextual Ethical Perspectives, Geneva: WCC Publications, 2007, 34-44.

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For more on the different areas in which responsibility is expressed, cf. Richard Ondjii Toung, Contribution de lthique conomique lexamen de lendettement extrieur et de la pauvret dans les pays de la C.E.M.A.C, doctoral thesis, University of Basel, 2003, p. 277 ff. cf. Handbuch der Christlichen Ethik, vol.3: Wege ethischer Praxis, Basel: Herder, 1982, p. 117 ff. Stckelberger, Christoph, Global Trade Ethics, Geneva: WCC publications, 2002, pp. 66-67. Rich, A., thique conomique, Geneva: Labor et Fides, 1994, p. 61 ff. Our limited knowledge of our tradition precludes us from saying categorically that account did not also have to be given to the relevant authority in the domain of the sacred, i.e. the universe of God or the gods. As mentioned above, service was also a constitutive element in the traditional model of the responsible leader and so is the common denominator in the two approaches.