This notorious Oroko organization though ill-conceived was nevertheless implemented in 1973 in the back streets of Kumba town in the Southwest region of Cameroon.  The ostensible excuse for its formation was to bring together all groups of people who greet “Oroko” or welcome in their dialects to form an Oroko association whereas the ulterior motive was actually to overthrow the Balondo cultural stranglehold on these “Makers of Oroko” and their folks. This organisation would subsequently elevate itself to a tribe consisting of the Ngolo, Balue, Bakundu, Ngbandi (Mbonge), Ekombe as well as a people they made up called Balondo-ba-nanga and Balondo-ba-diko. Strangely enough, the Oroko pioneers who were forging the new identity remained completely indifferent to the non-representation of both their fake balondo and the Balondo proper in the board room where obviously their elaborate plan to render Balondo extinct by completely wiping them out from the world map was being hatched. Why the scam after forfeiting their own identity to answer Balondo for almost three hundred years?


There are three major reasons for their cultural metamorphosis and its targeted hostility toward Balondo. The first one derives from their admiration of the unique Balondo civilization that flowered along the banks of the Nyanga and Luapula Rivers in the Democratic Republic of the Congo-more especially the mental toughness of the Balondo people in preserving and propagating their cultural values wherever they settled without letting it be corrupted by external forces. In a bid to drive home this point, it is worth highlighting the historical migrations of the Balondo people that began along the shores of the two rivers in the Congo region in about the 1100s during which time fifteen Balondo principalities and their nominal rulers decided to migrate to Akwa Akpa, a coastal town along the shores of Cross River, which they named Ireh when they got there around 1107. However, in about 1149, a great number  of the Balondo population deemed it necessary to relocate to the coastal  shores of present day South-west littoral region, citing hazardous environment conditions caused by ferocious crocodiles that chewed up one or two of their people each time they went down to the Calabar River to bathe or do their laundry. They would arrive in Cameroon in about the 1150s even before Fernando Po, a Portuguese exploiter not explorer who is incorrectly seen by Cameroonians as having been the first to discover the Cameroonian territory in 1472.  At the time that the Balondo people reached the shores of the coastal South-west Littoral region, they found it empty and unpopulated as there were no inhabitants living there who could have claimed ownership of the territory. In that regard, they quickly began to occupy and systematically demarcate it into two gigantic block settlements which were identified as Njia Mbusa (North/Upper Balondo) and Njia Boso (South/Lower Balondo) with the Meme River being the natural boundary between North (Upper) and South (Lower).The Balondo initially coined the river’s name of “Oana Meme” or the Bat River Estuary after the numerous bats that are still found in Meme, Kumbe, and Mongossi-Lobe towns situated along its banks.  Briefly, the three important roles of this river are as follows: it is a boundary  marker as previously indicated, a source of nutritional protein  because Balondo use it to catch fish and hunt the bats for food while using  its water way or estuary during Benyunga, a Balondo maritime occupation which entails sailing  to the fishing ports to exchange food for smoked fish and also carrying out sea voyages across the Mbo-Enene (the Atlantic Ocean)  to coastal areas in Fako division without of course losing sight of  their previous original homeland of Calabar South Calabar, Nigeria.

To return to the resiliency of the Balondo people and their ability to preserve and replicate both their material and non-material cultures, the fact of the matter is that it remained intact so well that they were able to share both values with their Efik, Calabar neighbors and the entire Southwest Cameroonian people during their First and Second settlements respectively.  For instance, the Ekpang staple, Ekpe and Rokombe dances were borrowed by the Efik; Ekpe by the Bayang; Ekpang, Malle, Nganda, and Ngomo-ya-betuli dances by Bakweri. The people who presently call themselves Oroko that were formerly assimilated into the Balondo culture and named Balondo did gladly acquire with the exception of the Ekpe society the aforementioned values plus the Mosembe and Amekoko dances.  Furthermore, it is not unlikely that all the borrowers of Balondo values could have equally borrowed the Balondo mode of dressing since the Balondo people were the first to have introduced it to the South-west littoral region. Having said that, it is worth taking a closer look at how they dressed: Balondo women wore the Akune (Ekuna) and the wrap around (wrapper) while the men wore the traditional white long sleeves shirt with notches just a little bit above the tail end of the very long shirt over men’s wrapper. The dressing was complete with a hat that matched the shoes and a walking stick.

The second reason stems from their very compulsive desire to partake of the admirable Balondo civilization’s vast wealth of land and water resources which their ancestors bequeathed to them (Balondo).  These two natural resources form the immense  Balondo  geographical landscape which naturally follows the contour of the coastal mangrove swamps to the North-west of Mount Cameroon, West of the forest reserves of the Mokoko River and Meme River in Ekondo-Titi subdivision that are full of water canals or estuaries that empty into the Mbo-Enene or Atlantic Ocean. Along this semi-circle natural settlement arrangement of this area, consisting of forests and innumerable creeks with two major palm plantations in the Upper Balondo (Ekondo-Etiti Subdivision) and the Lower Balondo (the so-called Bamusso Subdivision) are dotted 15 Balondo-bakonja towns of about 65km long from both ends of the region’s semi-circle land formation with each town owning numerous rivers, beaches, and water ways.

Sadly, the advent of colonization and its plantation economy robbed them of much of their natural resources as they lost  thousands of acres of land to the CDC and PAMOL plantations so that it would not be any exaggeration to state categorically that  the total land size for the Balondo geographical area  that was stolen by the colonizer was possibly more than the little that is left as per the current estimate of 27.000 hectares (270 km2) of lowland forest; 8,000 hectares of flooded forest; 14,000 hectares of mangroves; and almost five rivers, streams, fish ponds (Bewu), and waterfalls per member town with the exception of Ekondo-Titi and Lobe towns that have only two rivers each because of the destructive planting behavior of the Pamol plantation economy that led to the draining of streams  in these two areas in order to increase the acreage of land needed to expand their plantations. This land size of modern day Balondo was culled from land use mapping in the Boa (Balondo) plain by Mount Cameroon Project and CARPE, January, 1999.

The third reason is one of “boiling anger” that can be attributed to the fact that the Oroko are enraged by their inability to covert the culture and natural endowments of the Balondo people coupled with their lack of understanding of how the Balondo with a very low density population compared to theirs could have in the past dominated and assimilated their ancestors up to the extent of naming them Balondo, an identity that they bore for over three hundred years. Well, in jogging their memories to let them comprehend how the minority were able to dominate the majority, they need to understand that the Balondo policy of assimilation was finalized and built around two strategies soon after the defeat of their Itoki ancestors who inhabited both the Bakundu and Ngolo forest zones. First, the capturing and making the captured Itoki available to the European planters who paid the Balondo Overlords for the supply of cheap labor needed to develop their plantations where some of them could be found till date. Second, enabling of the process of assimilation by offering them the incentives of land ownership and acquisition of rich Balondo societal dances like Malle, Mosembe and Amekoko etc.

Unfortunately for them, the second strategy which seemed loaded with incentives of ‘goodies’ did not come without strings attached in that they were going to serve as the master’s farm hand and Nwana Moto or a ‘boy’ who carried his master’s stool to every “Ekoseni” or meeting he was going to attend regardless of whether it was beyond the confines of his home town. As well, they were strictly forbidden to befriend or marry Balondo women. Consequently, most of them brought their women with them to each Balondo town that they were offered tribal citizenship after rendering meritorious services to master and community alike (see The Geography and History of Balondo-bakonja).They appeared to have agreed to every one of those conditions to procure what amounted to a Balondo citizenship which explains why a huge number of the descendants of the Itoki immigrants are still found in Dibonda, Ekondo-Nene, Ekondo-Titi (Under the Plum neighborhood) and Kumbe towns in the Balondo-bakonja homeland. The largest village they can be found in is Masolle village and its balue people who are the descendants of King Nambuli’s captives during the Itoki War. Regarding Masolle, it is worth reiterating that despite its location in the middle of the Balondo-bakonja homeland, Balondo people still do not consider them as one of their own. On the whole, one would not be wrong to estimate that statisticallythere are close to five hundred or more of these Oroko people living permanently in the Balondo-bakonja homeland with zero Balondo people found in their villages that they have totally deserted.

On that note, it would not be impossible to indicate that the recollections of their ancestors’ cultural dependency, weak and inferior position in relating to Balondo-bakonja as captured in the preceding paragraphs were unquestionably the reasons that propelled the Oroko group to give up on their former Balondo identity for another (Oroko) that they invented in a house located in a dusty back street in Kumba town. According to a retired Balondo military personnel, the architects of such a “coup de grace” were: Benjamin Itoe (Balue), Mbile (Batanga), Obie (Ngolo), Nwalipenja (Ngolo) and Namata Elangwe (Bakundu) to mention but a few. After meeting for some hours, it was finalized that rather than continue to answer Balondo, they should henceforth go by the name of Oroko that  they thought was appropriate, for,  most of  their clans used oroko as a common form of greeting even though that was not the case with Ngolo who greet” Bugwajee, sesejeeyee”. In essence, it was reportedly Kemba of Bakundu who proposed the name since all of them used it as a common form of greeting (welcome). But that did not bode well with Ngrime of Iboko Ngolo who opposed it on grounds that they might be seen as strangers in Cameroon (see “The Making of Oroko”). Notwithstanding his disagreement, his opposition was unanimously overruled by all participants who were present virtually because the name of Oroko would certainly entice Balondo the “Master Culture” to join based on the fact that it was also one of their most frequent ways of greeting. As cunning and desperate as they were, it did not take them too long a time to device the ensuing  methodology that would   ensure the success of their agenda-borrowed from Africa’s previous colonial masters’ book on “ Scramble for Africa” and its attendant opprobrious policy of dehumanizing Africans.

Divide and conquer

The inescapable fact remains that after having summarily renounced their former Balondo Identity, they needed to sell the idea to Balondo that the name Oroko meant that all of its users automatically qualified to belong to the group and/or new tribe that was going to be politically strong enough to form a political front that the government would have to come to terms with during the sharing of the “National Pie”.  In the same vein, they knew to be tactical and fast if they were going to overcome two envisaged stumbling blocks 1) they understood that most Balondo would not buy their idea and 2) they were quite cognizant of the fact that psychologically, change does not come very easily, considering that some Balondo who would not mind becoming members of their group may not rise to the occasion as fast as they would like it to happen.

Inevitably, the Oroko movement appearing to be in no mood to wait for any Balondo’s low poke’ to catch up with their plan,they decided to go ahead instead to divide and conquer Balondo-bakonja by immediately allying themselves with the Balondo who had strong Oroko biological ties like the late Chief Esaw Itoh (among many others) whose grand-father was from Betenge Balue; so based on that biological fact, he easily swallowed the bait thereby compromising his authority as the sitting president of South-west Council of Chiefs and self-proclaimed “Paramount Ruler” of Balondo-bakonja, for he might have abused his power in forcing the Balondo Cultural Development Association (BACUDA) to adopt the name change as the “law of the Land”. To his utter dismay, it did not go down well with the pure Balondo people with zero Oroko ties so that on the contemporary plane the divide between the pro Oroko group and the anti-Oroko group is all too apparent as each side digs in to defend its stance. Chief Itoh is deceased but his followers are adamantly not letting up on their support and propagation of his policies. Conversely, most of the advocates for the preservation of Balondo Cultural Heritage bluntly and firmly refuse to be grouped with bafah who lack a cultural foundation to build on.

Tabula Rasa

In concomitant with their success in not only deceiving the Balondo but dividing them into two opposing camps, which literally entailed throwing a wrench in their wheel of unity, the architects of such an odious plot would in an unprecedented manner embark on completely erasing Balondo from the map of the world. What they allegedly did next would not have surprised any one at all. According to an anonymous source, they went to the Ministry of Territorial Administration and removed Balondo from the “registry of tribes” replacing it with Oroko without consulting with Balondo people (this information is yet to be substantiated). They would simultaneously reroute the Ndongoreh division with Ekondo Titi as its headquarters to Mundemba village in the 1970s.  After allegedly deleting the Balondo identity and personality in the Territorial Administration records, followed by deliberately uprooting of the division from the Balondo bakonja homeland, they quickly began crafting a bulletin of misinformation about the Balondo origin inherent in “The Making of Oroko” which they are parading about as the Oroko history book. In the first few chapters they openly couch rather than vouch for the true origin of Balondo who had named their ancestors Balondo (bafabalondo). For example, they have claimed in the bulletin that Balondo was a general name for all South-west people: Bakweri, Balong and Bafaw who (afterwards) when the political wind of change began to blow were able to regain their tribal consciousness and started using their names again whereas the Balondo clan further disintegrated into Balondo-bananga and Balondobadiko- purely imaginary people-so the true Balondo people no longer existed-only the Balondo-bananga and Balondo badiko they created.

Following in on the footprints of the author of “The Making of Oroko”, Nofuru Edmond (2018) made a bogus claim on Balondo Youth Development Association Face book page that Balondo and Balue are same people from the Northern Bantu region whose language is Oroko. Unluckily for him, Balondo’s historical origin cannot be carbon dated. How then can Balondo be one with Balue whose ancestors held Balondo in high esteem? To correct him, Balondo are Congolese people who migrated to Calabar and then the south-west littoral coast of Cameroon. Similarly, their identity has not changed because unlike Oroko, they do not go through any cultural metamorphosis. The Oroko were initially balue (among others), bafah Balondo, and now Oroko.  On top of that sporadic name change, they have corrupted the minds of a few Balondo accomplices to fall in line with their game of falsifying Balondo origins. The one that quickly answered the clarion call was Cyprain Nanji [2019] who has severally indicated that Oroko are his “intellectual Papas”. Thus in aligning his views with the speculative ones put out by his Oroko papas, he would incorrectly document in his “Balondo History and Customs “manuscript which was locally printed in Buea, Cameroon by a printer (bookman) that his very Balondo people were “a Bantu people who settled in the Rio- Del- Rey area before relocating to the Congo forest only to return to settle in the present day Ndian Division”. What an annoying perfidy!!

To the extent that he played into the hands of his intellectual Papas, he unjustifiably chopped off a very large chunk of Balondo people’s former historical settlement in Akwa Akpa now known as Calabar-specifically in the Calabar South Local Government Area still inhabited by Balondo (Efut-balondo) people who did not agree to relocate to Cameroon. However, prior to the steps he took to betray Balondo people, another one of his intellectual papas and predecessors, a Balondo man called Sama Nebengu who is a fanatical follower of “Orokology” declared in his Yaounde University Master’s degree dissertation that Balue founded almost half of Balondo home towns when there are no relics of their artifacts or cultural influences in any of the towns that were discovered naturally by Balondo-bakonja ancestors. Finally, an archived misleading anachronistic narrative by an Oroko-ngoe scribe falsely states with greater emphasis that Balondo only settled in Calabar after they fled from the Batanga Wars that were never recorded in the annals of Balondo Oral accounts. This probably could be the source of Cyprian Nanji’s erroneous rendition of Balondo history.

 The annoying thing about these Oroko “intellectual misinformation pundits” is that they do not care about perpetuating intellectual dishonesty in their quest to sustain their assault on the proper Balondo identity. For instance, in addition to the falsehoods exposed in the previous paragraphs, they would again violate the norm of intellectual honesty by falsely asserting that they did some good research as demonstrated in their bogus Duala and Oroko Wikipedia pages. In the Duala Wikipedia they have made misleading statements in broad day light that they are one with Duala, Balondo and Bakweri who are Sawa people. In the Oroko Wikipedia and website, it is stated that they are one with Balondo people who speak the Oroko dialect.  This  is a claim they continue to make by virtue of the fact that they, with the help of two white linguists, who were living in Big Bekondo [Mbonge/Ngbandi] invented a new tribal dialect, an ad mixture of Ngbandi and Balue, to be the new Oroko’ language for the Oroko group including Balondo-supposedly. Certainly, the language required international recognition whereby it was deemed essential by the Oroko group to aggressively lobby the Ethnologue World Classification of Languages to demote “The Londo Group” under which Oroko dialects had been classified as strains of the Balondo language and replaced with the newer Oroko Group with Balondo (in reverse gear) relegated to its linguistic byproduct (see Ethnologue). How could they be so disrespectful?  Seriously for the record, Balondo are not Bantu, Sawa or Oroko let alone speak the Oroko dialect-a mixture of Balue and Ngbandi (Mbonge) that is less developed than the full-fledged Balondo (Londo ) language that contains the names of over 500 species of fish with one tenth of its diction consisting of the Efik language expressions that Balondo people unconsciously imbibed during almost a quarter or more century of living side by side with the Efik in Calabar where they had settled down when they migrated from the Congo.


“Masters name themselves, only slaves and dogs are named by their masters” (source unknown).The naming of something or people by what a person likes literally translates to branding. The Balondo-bakonja, have, from time immemorial never been branded by the ‘other’ with any name at all and so have they never assumed the brand name of the ‘other’. This explains why when the Efik called them “Efut” during their stay in Calabar where they first settled before some of them decided to come to the coastal south-west littoral shores of Cameroon, they had immediately returned the favor by calling them Ba-Ire and the town of Calabar itself as Ire. Ire is the short form of iremfo or how are you in Efik?-a form of greeting to be exact. As Masters, the Balondo would also assimilate their hill neighbors that they named bafah-balondo or counterfeit Balondo, a name they bore for over three hundred years before changing it in 1973, the year they became known as Oroko.  To get straight to the point, the branding that entails naming is slightly different from the one that involves claiming (often dishonestly) what belongs to the ‘other’. In amplifying the meanings of both concepts,  branding (naming) becomes a matter of impersonation, which indeed is the most highly accented methodology the Oroko-ngoe use very often to hide the truth about Balondo cultural achievements. On the other hand, branding (claiming) what does not belong to them is outright theft which makes them cultural kleptomaniacs who steal other people’s cultural achievements.

The first such example of their modus operandi is the branding of the Balondo region as Oroko-West. How weird!! The shape of the Balondo landscape or topography is well–defined and mapped out and therefore irreplaceable. For instance, in Cameroon, they are directly bounded on the North by the Oroko people of Ngolo, Baima, and Batanga, South and South-west by Bakolle and Bateka people, West by Isangele Rio del –Rey- fish towns and creeks, East by another set of Oroko people-Balue, Ngbandi (Mbonge), Ekombe, and Barombi (non oroko), South-east by the Bomboko, Bimbia, and Bakweri people (Balondo Cultural Heritage, 2017); also just to the east of the Cross River Delta are their Calabar (Nigeria) relatives. Ironically, despite these Balondo territorial realities, they have very recently gone ahead to extend their impersonation to Balondo people’s maritime territory of Isangele, Fish towns and creeks where the Oroko cultural kleptomaniacs are saying the said maritime settlements now belong to them right up to the Bakassi, the Oil well they assume belongs to oroko hill dwellers who are scattered all over Cameroon’s plantations-their birth places where they are born and die.

The second most perfidious and intolerable branding propagated by these Oroko interlopers is their attempt to brand Balondo mythological origin as one of evolutionism rather than its creationist perspective. In this case, the first visible architect of this misinformation is Joseph Tsana Enama who posted on his face book page (2019) that his bakundu people and many Southwest people and Balondo owe their origin to his itinerant Ngoe ancestor.  Seriously, this unwarranted  pomposity and propensity to distort and minimize Balondo is not only a laughable historical buffoonery but  completely an insult to the Balondo-bakonja who culturally dominated his Itoki (bakundu) ancestors after they were crushed and defeated by King Nambuli in the Itoki War when they raided the land that is today Ekondo-Titi. To the disappointment of Joseph, Balondo follow the Creationist philosophy of Morimo/Ndongoreh which espouses the theory that they were created by Ovase Loba in a legendary pool in the wilderness of the Congo called Morimo. Actually, Ndongoreh is a bottomless spiritual under water chamber in the Mbo Enene or Atlantic Ocean where deliberations on a mystical plane about Balondo take place. Under the prevailing circumstances, how can anyone foolishly attribute evolutionism to Balondo?

The third overly repugnant distortion of Balondo phenomena is considered day light robbery as far as Oroko are not willing to stop claiming Balondo cultural dances of Ekpe and Malle as belonging to Oroko, which is the case with a Balue-oroko-ngoe individual on YouTube, who has made it his mission to claim and/or steal Balondo dances for the benefit of his people when they have their own dances that they ought to be promoting. As an example, the Esume, Beromo, and Amekoko feature prominently in their ceremonies. They should be show-casing these dances and leave Balondo dances alone. Balondo are not Oroko!! Understandably, Balondo shared much of their cultural values with South-west Cameroonians. For instance, the Bayang were sold the Ekpe dance that they now say they got from Oroko in 1973? This is annoying because their ancestors bought it from Balondo probably a century ago, as much as it amounts to unduly denying Balondo what rightfully belongs them naturally. The few Bayang guys who peddle such misinformation  must understand that the idea that Balondo developed Ekpe is not just a mere  assertion but a solid fact backed by the scientific researches of Ivor Miller and another distinguished Edjagam professor at the University of Calabar, Nigeria where both of them are revered up till now as great intellectual fellows. Concurrently, in 1990, Mbeng Martin, a Bayang dignitary who worked at the Cameroon Embassy in Washington, DC USA, confirmed that Balondo was actually the “Mother of Ekpe” while most Ekpe nicknames are inarguably Balondo in origin. Regrettably for Balondo, the less informed Bayang fellows that get their information from Oroko’s Balondo culture  kleptomaniacs continue to falsely propound the theory that Ekpe came from the Oroko people of Isangele before making its way to Calabar-very wrong of them to undermine Balondo. Balondo never sold Ekpe to Oroko that those amnesic Bayang are implying to be the original owners.

The case of the Malle and Nganda dances might offer a more succinct description of the Oroko out of control behavior regarding claiming what belongs to Balondo as Oroko property.  In this context, it is worth quoting two individuals of Bakweri origin and a Balondo man from the Balondo-bakonja home land who jointly display in-depth knowledge of the dances that render the fake Oroko claim as a mere mnemonic tool of a culturally destitute and delusional people. One of the Bakweri individuals is an eminent Bakweri scholar at the University of Minnesota, Minneapolis who pointed out in his field research that Balondo was indeed the source of Malle dance. The other Bakweri man is from a Bakweri royal family in Buea; he too openly affirmed that Balondo was the working language of Nganda.  Both of their accounts about the true owner of Malle are corroborated by one of the Balondo individuals who was born and raised in Kumbe-balondo. According to him, he was present when Mr. Ekuka engaged the Kumbe-balondo people to purchase the Malle dance from Kumbe on behalf of his Balue people of Bisoro [?]. After the purchase, on April 10, 2016, a handful of its members travelled to Balue to teach it to them.  Based on the strength of the information about Balondo ownership of these dances which has been brought to the attention of  the public, it is  now very necessary  for Oroko culture pirates to stop claiming Balondo dances as theirs, especially on Youtube where Iyai1, a crooked Balue (oroko-ngoe) has uploaded Ekondo-Titi Malle, Nganda and Ekpe dances as Oroko property. This fellow had been contacted several times to rename those dances Ekondo-Titi/Balondo Nganda and Ekpe dances but he refused. Then you begin to wonder why he is refusing. Could it be the result of inferiority complex or plain naked aggression derived from trying take by force what his people are lacking?


This has so far been the most effective subterfuge employed by Oroko-ngoe of mostly Balue and Ngolo tribesmen. It is so because they have successfully made inroads into Balondo core values. First, in a bid to accomplish such a stunt, they met with unsuspecting Balondo chiefs and showered them with praises of how they were the superior balondo-bananga, not the inferior Balondo-badiko-imaginary people they had invented to replace the identity of the Balondo proper who refused to be considered a clan of a subject tribe their ancestors had named.  What goals were to be achieved here? To solicit their help to sell the new names of balondo-bananga and balondo-badiko to Balondo that way the world would be convinced that they were really one of the Oroko clans. They also wanted to get their support as newly inducted members of the Oroko clan in order for them to allow Oroko dialect instruction in all schools in the Balondo-bakonja homeland.  Astonishingly, they got a favorable response in less than twenty-four hours.  The late chief Esaw Itoh of Ekondo-Etiti, a self-appointed Balondo paramount ruler, Gerald Nasako (Lobe chief), and Pius Mosongo (Mbongo chief) banded together to quickly grant the request based on their common biological ties to Oroko-ngoe. Chief Itoh’s grand-father came from Betengebalue, Nasako allegedly has an out of wedlock balue child, and Mosongo is married to a Ngolo-oroko wife with kids. In addition to their common biological ties to Oroko, they occupied high offices in the Balondo Cultural Development Association (BACUDA) that they used to bring pressure to bear on other members of the cultural organization into passing the Oroko ‘language bill’ into the law of the land. Once it was approved, the way was cleared for primary schools and secondary schools- Government Bilingual High School in Ekondo-Titi to proceed with the teaching of Oroko history and dialect that were very strange to Balondo children.

After the Oroko gang had successfully outwitted their gullible Balondo counterparts, they quickly filled up most of the teaching positions at GBHS with Ngbandi (Mbonge), Balue, and Ngolo instructors who have ever since then been jubilating over the complete over throw of the Balondo hegemony.  Why would they not have to celebrate? After all, did they not have the backing of the “Three Amigo” Balondo chiefs?  For instance,when the director of Balondo Cultural Heritage balked at Oroko’s  ploy to indirectly condition Balondo children to  become Oroko through learning of  the Oroko-ngoe history and dialect instead of the well-developed superior history of their Balondo-bakonja ancestors and rich Language did the three amigos not get very upset at the thought of BCH director trying to put asunder what they and their Oroko biological relatives had put together while simultaneously calling him Public Enemy Number One?” How unpatriotic of the three Oroko amigos to rule as inviolable the mental enslavement of the younger generation of Balondo children who now call a dog Mgba not Nfa (balondo) and believe in the Oroko’s Ngoe evolutionary mythology and not in Balondo’s creationist philosophy of Morimo/Ndongoreh.


Each time a Balondo-centered scholar writes about Balondo history, culture and other matters that specifically affect the Balondo people without referencing Oroko they get very upset. As well, any attempt to correct erroneous information put out on behalf of Balondo by the Oroko ‘intellectual plagiarists’, the Balondo scholar is attacked, berated, and inappropriately called a liar-when he or she is relaying factual information about Balondo people to the public? It does not even matter to them how authentic the source of the information could be. What they actually want to see happen is that since in their delusional minds they claim to be the most educated people in Cameroon, it is  only the dubious things that they write or say  about Balondo that should count and be accepted as fact even when they never conducted any field research/survey regarding the subject matter in question. Incredible foolery! Who gave these children of plantation laborers whose homes for the past fifteen generations are still traceable to plantations like Miselele, Middle-farms, Meanja, and Mukonje (to mention but a few) the authority to dictate and direct the course of Balondo Discourse? What a disrespect and arrogance from a people of exaggerated cultural myopia and historical ignoramus!

Similarly, as part of their agenda to render illegitimate Balondo existential realities, they have embarked upon a persistent malicious demonization of the author of Balondo Cultural Heritage who is a Morondo Kpaa for promoting cultural literacy among Balondo children and people as a whole. The Oroko justify their antagonistic behavior towards him as necessary, if they must stop him from telling the truth so it does not break up their illegal Oroko organization built on lies given that if he were to succeed Balondo would surely exit. False rationale in as much as their orokologist views were  never legally binding on Balondo who were  never, in the first place, followers  of such an invented  nonsensical schema – regardless of whether or not it was pre-approved by Esaw Itoh and the other two amigos mentioned earlier. Seriously, they need to get out of that psychotic frame of mind, which impresses upon them the false belief that Balondo is part of Oroko and so subject to their whims and caprices. It will never happen since their fragile imposition on Balondo culture and the direction of its narrative or discourse died along with Chief Itoh, one of the most ardent instigators of Oroko ascendancy over Balondo. May his soul rest in peace.


The ‘mountain’ of facts disclosed in this document demonstrate how the 1973 Oroko formation is no doubt a scam executed to dupe Balondo.  What is a scam? Generally, a scam is a form of fraud and one of the most confidence tricks. It typically involves promising the victim a significant share of a large sum of money in return for a small up-front payment, which the fraudster requires in order to obtain the large sum.  This is the case with the Oroko organization that had demanded just a little bit of cooperation from the late Chief Esaw Itoh and his cohort so that he would in return be assigned an upper management position within the organization and probably befurther elevated as the “King of Oroko” if he would use his charismatic influence to convince or force Balondo to change their identity to Oroko. Evidently, without objectively thinking about it, he fell for the ruse and ordered the name change to Oroko not knowing that he was helping to sell the soul of hispeople to descendants of Balondo’s ancient underdogs who were out to banish Balondo from the surface of the earth. He even went as far as rebuking and castigating any Balondo person who was opposed to his dubious “Entente Cordiale” with the Oroko. In his relentless effort to “nip opposition in the bud”, he singled out the founder of Balondo Cultural Heritage and rebuked him for trying to dismantle Oroko in order to restore Balondo to their previous position of “Makers of Civilization” not “Beggars of Civilization?”  He expressed his anger in a vociferous manner:” If you dare challenge Oroko, you shall be swallowed up”. He was answered back with equanimity: “You shall be the one to be swallowed up not me the Morondo Kpaa who is not a hybrid like you”.

Briefly, the conclusion to this painstaking efforts to expose the narcissistic mind set of “Makers of Oroko” is to remind them that their scam to change the entire Balondo cultural landscape to an artificial man-made Oroko cosmology will not happen simply because the Balondo name is an integral part of their world-view, which serves as the foundation of their organizational schema that dictates the attitudes and beliefs/ morality, reference group and sense of self, which in this context, implies in simplistic analyses and praxis that their name evolved naturally out of the logic and circumstances of their culture as well as system of thought not Oroko. Hence, as a result of such cultural entitlement, they (Balondo) who are the reference group from whom the name emanated must be the ones to command the natural authority to develop new names for use by its members and not again the Oroko who answered their name (Balondo) for over 300 years -so therefore any suggestion to the contrary by anybody that Balondo ought to agree to a name change to Oroko as ordained by Oroko under the pretext that they are same people is pathetically an optical illusion symptomatic of poor tunnel vision suffered by this kind of wishful thinkers in support of the framers of Oroko and their few complaisant Balondo ‘amigos,’ not at all a reality, but a  real mirage  in its entirety-particularly as Balondo is an Ancient Civilization that has never ever before been degraded to the  inferior position of a clan of clowns!!

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