MBONJI EDJENGUELE BOOKS and BIODATA

MBONJI Edjenguele graduate summa cum lade with the first batch of the Department of Philosophy and Sociology of the University of Yaoundé (1978). First PhD in Anthropology from the University of Yaoundé (1983), Doctor of Letters and Sciences (UFR) Ethnology, Anthropology, Religious Science of the University of Paris VII. Professor, Head of the Department of Anthropology at the University of Yaoundé 1, member of the Association of Pan African Anthropology, member of Euro-African Anthropology Association for Social Change and Development, member of the International commission on the Anthropology of Food, Member of the Cultural Network, member of the International Council of African Museums, director of the Laboratory of Ethnology and Anthropology and Applied, African Traditional Leader, Professor MBONJI was interested for decades to study European and Asian secret societies, before deploying to Negro-African sacred heritage. He authored numerous books and articles on general anthropology, epistemology and research methodology, development, cultural identities, African religions, African traditional medicine, secrete society training, rules and motto...

Professor MBONJI EDJENGUELE is an ethno-anthropologist. After a career as a researcher at the Institute of Human Sciences, he currently teaches in the Department of Sociology and Anthropology at the Faculty of Arts, Humanities and Social Sciences of University of Yaoundé I where he obtained the first BS and the first PhD in Anthropology issued by the Sociology Section of the Department of Philosophy and Sociology. Subsequently, he obtained a PhD in Literature and Humanities at the University of Paris VII, UFR Sciences-Anthropology-Ethnology of Religion.

He authored several reflections on the development, interfaces, and cultural identities, the Black and African therapeutic systems and theoretical anthropology, he participated in the debate in the field of religious anthropology by proposing to revisit the relationship between dead and alive in Africa under a reciprocal background by balancing full life together with a requirement of the understanding of knowledge and virtue.

Traditional chiefs and african anthropologists received in audience by Prime Minister

Traditional chiefs and african anthropologists received in audience by Prime Minister

Professor Mbonji Edjengue shaking hand with the Prime Minister of the Republic of Cameroon in Yaounde.

MBONJI Edjenguele with the traditional attire shaking hand and greating The prime Minister of the Republic of Cameroon  ( Inoni Ephraim) is an ethnologist / anthropologist, a lecturer at the Faculty of Arts, Humanities and Social Sciences of the University of Yaoundé1,he is a member of the Pan African Association of Anthropology, member of the Horizon Line (France); he leads the Cameroonian International Commission on The Anthropology of Food and is director the Laboratory of Ethnology and Anthropology Applied African(LEAA) whose areas of interest are developmental anthropology, medical anthropology and food , ethnicity, cultural identities, ancient rituals and modern globalization ...

The Ethno-Vision or the Method of Discourse of Ethno-Cultural Anthropology

At the time where paradigms modernists and post modernists of intelligibility are getting short of breath, the scientific practice cannot simply ignore the meaning and the presence of the existing stress and anxiety since the standardization of living condition is erecting and proving ground for the homogenization of social studies. It is true though that many thoughts and speeches about man and his culture sustain, resist, pretend, and claim the uniqueness of their views. The ethno-anthropology that we advocate is not let alone. That’s the reason why the text here committed insists on characterizing its method of analysis called ethno-perspective.

The ethno-perspective or ethnanalysis, that means, the reflexive basic method common to all ethnologists and anthropologists, is first analysis before interpretation from the highest platform stand point theory. Preceded and enhanced with a synopsis of current theories in ethno-anthropology, the phenomenology of the milestones of the analysis that are holistic, contextual, and endosemic are the focus.

L’Ethno-Perspective ou La Méthode du Discours de l’Ethno-Anthropologie Culturelle

MBONJI EDJENGUELE CROIT EN CE QUIT SUIT.

En ces temps d’essoufflement des paradigmes modernistes et postmodernistes d’intelligibilité, la pratique scientifique ne peut faire l’impasse sur le vide de sens et l’angoisse inquisitive ambiants; d’autant que l’uniformisation des modes de vie dresse le lit de l’homogénéisation des études en sciences humaines, même s’il n’en demeure pas moins que nombre de discours sur l’homme et ses cultures font de la résistance en affichant la prétention à la singularité de leurs points de vue. Et une certaine ethno-anthropologie que nous prônons en est. Raison pour laquelle le texte ici commis insiste sur la caractérisation de sa méthode d’analyse dite ethno-perspective.

L’ethno-perspective ou ethnanalyse, c’est-a-dire, la démarche réflexive basique et commune a tous les ethnologues et anthropologues, est d’abord analyse avant d’être interprétation du haut d’une estrade théorique. Précédée et enrichie d’un synopsis de principales théories en vigueur en ethno- anthropologie, la phénoménologie des jalons de ladite analyse que sont l’holisticite, la contextualité et l’endosémie constituent l’axe principal du présent livre.

Cultures-Truth .The Self and Other. Ethnography of a relationship of exclusion

Culture is not a firm scientific knowledge though in certain cases, it integrates it. Culture is not a science of life, but a lifestyle, a formulation and a solution to the problem of daily living, formulation and solution made of one being inserted into realities-the-world where they take effect, coherence, not only truth. From the day a community asks as the only true, universal, what it says, thinks, does, and then it yields the seeds of excluding other communities.

Culture-truth is absolutism of life invention, self-centering, of its standards, and the marginalization of the Other with its own traditions and customs. Per Culture-Truth, it is the only best, suitable and accepted models of culture and traditions, whereas those of others are wrong and bad. Culture-truth is willing to replace the different cultures around the world by expressing a unique universal culture. Culture-truth is fundamentalism, that is to say, a rejection of diversity, and by definition, cultures. Unfortunately for humanity, culture-truth is the best thing the world shared.

Les Cultures Vérité. Le soi et l’autre. Ethnologie d’une relation d’exclusion.

CE QUE LE PROFESSEUR MBONJI PENSE DES CULTURES VERITES, DU SOI ET DE L'AUTRE, ET DE L'ETHNOLOGIE D'UNE RELATION D'EXCLUSION

La culture n’est pas une entreprise de connaissance scientifique bien qu’en certains cas, elle l’intègre. La culture n’est pas une science de vivre, mais un art de vivre, une formulation et une solution au quotidien du problème de vivre, formulation et solution faites de réalités insérées dans un être-le-monde d’ou elles tirent sens, cohérence et non vérité unique. Du jour ou une communauté pose comme seul vrai, universel, ce qu’elle dit, pense et fait, alors elle secrète les germes de l’exclusion des autres communautés.

La culture-vérité est absolutisation d’une invention de vivre, centration de soi, de ses normes, et péripherisation de l’Autre avec ses us et coutumes. Seuls seraient bons, acceptable et acceptés les modèles et traditions de la culture-vérité tandis que ceux de autres sont faux et mauvais. La culture- vérité est volonté de remplacer les différentes cultures exprimées à travers le monde par une culture unique, universelle. La culture-vérité est intégrisme, c’est-a-dire refus de la diversité, et par définition, des cultures. Et malheureusement pour l’humanité, la culture-vérité est la chose du monde la mieux partagée.