Marie-Thérèse Assiga Ahanda

After doing chemistry for a few years, Ahanda took to writing books and articles. Her main goal as an author was to make her mark in history.[11] Some of her published works include:

• Sociétés africaines et 'High Society': Petite ethnologie de l'arrivisme (1978)
• Je suis raciste (1982)
• "Turbulences" in Mots Pluriels (1999)

These works were published after Cameroon's independence in 1960.[12][13] The novel Sociétés africaines et 'High Society': Petite ethnologie de l'arrivisme touches on themes of westernization and colonialism. It is about a young couple, Mathilde and Vincent, who both lived abroad and received Western education. When they came back to their homeland, they were astonished by the after effects of colonial rule, such as post-colonial corruption. They later became obsessed with power and found themselves intertwined in the system.[1] Ahanda also uses Mathilde to draw upon the theme of sexism in the novel. Mathilde, the main female character's intelligence is highly underestimated and disregarded by most of the authoritative characters.[1][9] This was said to highlight societal or systematic oppression that most women face, in order to motivate her female readers to improve their situations.[14]

This novel also indicates the importance of individualism and individual rights in combating neo-colonialism.[15] However, this individualistic perspective may come from the influence of the Westernized notion of individualism, as opposed to collectivism seen in the traditional village system. In other words, through her writing she uses colonial influences to fight neo-colonialism.[15]

After publishing her first two novels, Marie-Thérèse Assiga Ahanda returned to Cameroon. She served as a deputy for the National Assembly of Cameroon for five years, between 1983 and 1988.[1][8][16] As a previous chemist and author, this was her first experience of political involvement outside of the duties of being a princess. She did however understand politics, corruption, and history through the research she conducted for her novel Sociétés africaines et 'High Society': Petite ethnologie de l'arrivisme.[14] Cameroonian president Ahmadou Ahidjo resigned in 1982, and Paul Biya, the prime minister at the time, took over. Ahanda was mostly instrumental in making decisions regarding chiefdoms, or the hierarchical system of chiefs.[5]

Years prior to Ahanda's birth, before any colonial figures came to that region of Cameroon, the chief of the Etoa Meki village (present day Yaoundé) was Essono Ela.[8] When the German colonial administration came in, they appointed Charles Atangana as chief supreme, and imprisoned Essono Ela in front of his people. Essono Ela was considered a rebel in the eyes of the colonial administration.[8] Essono Ela's nephew, Fouda Anaba, became a very powerful and influential individual in politics. He had a strong relationship with president Ahmadou Ahidjo, and allegedly persuaded some of his decisions. Fouda Anaba advocated for getting rid of the position of superior chief of the Ewondo and Bene people as he felt this specific position was reignited by the German colonial administration. His advocating worked, and this position, along with many other traditional systems were uprooted.[8]

In 1977 after independence, the constitutional decree #77/609 called for the restoration of these traditional systems alongside the current political system.[17] During her time as a deputy, Marie-Thérèse Assiga Ahanda fought for the reestablishment of this position and adherence to constitutional decree #77/609.[2][8] If this were to be achieved, she would be throned as chief of the Ewondo and Bene people, as it was her traditional blood right.[18] She was confronted with much backlash from many Ewondo people, not because of the colonial ties to her father, but mainly because she was a woman.[8] It was not customary among the Ewondo for women to hold such high positions of power. Her own marriage also caused controversy since she married outside of her clan. Because of these two aspects, many Ewondo people, including some members of her own family denounced her title.[8]

After the decree #77/609 was successfully implemented in the 1990s, most ethnic groups in Cameroon had reestablished chieftaincies. There were three levels of chieftaincies that were described in the constitutional decree.[17][18] The third degree chieftaincies are representatives of their distinct territories in each neighborhood. Second degree chieftaincies are representatives of groups of neighborhoods in a certain area. The first degree chieftaincies are representatives of entire districts (known as paramount chiefs).[18] In Yaoundé there are around 350 third degree chiefs, 7 second degree chiefs, and one first degree chief.[17]

In 1999 Marie-Thérèse Assiga Ahanda was the first female to be throned paramount chief of the Ewondo and Bene people- the official title of Yaoundé's first degree chief. She served as the chief of the Ewondo and Bene people of Yaoundé for fifteen years (1999-2014).[1][9][16] Her coronation ceremony took place in Yaoundé and lasted several hours.[19] It was filled with performances, decor, and practices from both Cameroonian and European influences. Hundreds of guests were invited to the event, and many tuned in to local TV and radio broadcasting to experience it live.[19]

There was much controversy concerning her appointment to this position, mostly due to traditional, gendered, and political concerns. Many people felt that she would not be qualified for the position because of her marriage as well as her status as a woman.[8] She fought for her right to be on the throne, while in the process losing much support from not only public figures, but family as well.[8]

There is currently no successor for the title of paramount chief of the Ewondo and Bene people.[2][8]