Where Are The “One Camerounaise” When Southern Cameroonians Are Chased Out and Homes Razed in French Cameroon Communities?

For nearly nine years, the Ambazonian War of Independence has witnessed a brutal, heartbreaking, and defining era for our people. It is a war born not out of rebellion, but out of survival, dignity, and the inalienable right of a people to determine their own destiny. But as our fighters, mothers, fathers, children, and elders have borne the brunt of La République du Cameroun’s (LRC) violence, there have been others—those who claim to be our own—but who have played a far more treacherous role. These are the “One Cameroonians.” The blacklegs. The traitors. The enablers.

They are not mere spectators of the suffering of our people. They are active participants in its continuation. While our villages are razed and our young men gunned down for daring to dream of freedom, these individuals stand shoulder to shoulder with the perpetrators – our oppressor. They work hand-in-hand with LRC’s military and intelligence arms to track, expose, and in some cases, assassinate Ambazonian fighters, civilians and activists. And why? For money. For status. For proximity to power. For the delusion that they can broker peace on their terms while riding on the back of a tiger.

You see these collaborators on Cameroon’s state-controlled media, smiling into cameras as they deliver their poisonous gospel: “The war is bad.” “Amba is the problem.” “Let’s sit and talk.” “We are one and indivisible.” They chant these slogans not out of conviction but convenience—because LRC pays them to spread confusion, to fracture our unity, and to delegitimize our struggle.

And they have a name for every form of resistance. They call our revolution senseless. They refer to our fighters as terrorists. They reduce our dreams to chaos, our resistance to madness, our pain to mere inconvenience. They dare to tell the world that Ambazonia has no real problem with Cameroon. That all this suffering is a result of manipulation by the diaspora. That the cry for independence is a cry for disorder. All the while, they ignore the mountain of evidence of state-sponsored brutality, the rivers of blood flowing in our cities, towns, and villages, and the ashes of homes that once sheltered innocent families.

Look no further than men like Nkonda Titus. Hiding in London, taking a paycheck from Cameroon, he peddles lies to whitewash the genocide and to get the public into believing that nothing is wrong. Look at the Agbor Ballas who pretend to stand for justice but never utter a word when the same justice system they praise turns a blind eye to the mass killings of Southern Cameroonians. Look at the bishops and clergy who sermonize about peace but never confront the regime about its crimes. Look at Akere Muna, and the so-called leaders of regional assemblies who wear the cloak of leadership while selling their people’s souls for crumbs of political relevance.

Where are these “One Cameroonians” when Southern Cameroonians are chased out of Francophone communities like Bafia, Makenene, and others? Where are they when homes are burned, cocoa farms cut down, and people told to “go back to your country”—because Yaoundé is not, and has never been, their country? Where are their press releases? Their TV interviews? Their human rights organizations? Where are they? Where is their outrage?

There is none. Absolute silence.

Because if Ambazonians were the ones chasing Francophones out of Bamenda or Buea, you would see them. They would erupt in condemnation. Agbor Balla would be issuing press statements. Nkonda Titus would take to social media with venomous accusations. The Guardian Post would be publishing daily indictments. Chiefs and Fons would endorse Paul Biya and denounce our people as terrorists. TV channels would salivate over the drama. But when it is Southern Cameroonians who are being butchered, humiliated, and displaced, the silence is deafening.

These same people want us to believe they speak for peace. They want us to vote in Cameroon’s elections, as part of a registration campaign, and to “return to normalcy.” But whose normalcy are they talking about? The normalcy where colonial oppression reigns? Where soldiers can burn villages at will? Where speaking English is a death sentence in your own land?

Let us not be fooled. These individuals do not care about peace or justice. They care about remaining in the good graces of a regime that funds their lifestyles and protects their illusions of power. They are opportunists. Parasites. Wolves in sheepskin.

Every time Ambazonians rise to defend themselves, to organize, to dream of a free homeland, these people are the first to mock, to discredit, to sabotage. And yet they never lift a finger when our people are murdered in cold blood in French Cameroon communities. They want you to believe that Cameroon is reforming, that dialogue is possible, that unity is achievable. But their silence in the face of atrocity betrays their true allegiance.

To the Southern Cameroonian still holding onto hope that these people might someday speak for you—understand this: they already have. And they have spoken against you.

They are not neutral. They are not bridges. They are not moderates. They are agents—of repression, of betrayal, of the slow erasure of Ambazonian identity.

This war has revealed the character of many. Some have taken up arms. Others have funded the revolution. Many have prayed and sacrificed and spoken truth to power. But the “One Cameroonians” have chosen to be saboteurs. They are the Judas in our midst, selling us for silver while pretending to kiss us on the cheek. And what makes it worse is when they claim to be from among us—who speak our language, who know our pain—but become the regime’s loudest defenders.

Our message to them is clear: history will remember your betrayal. When Ambazonia succeeds—and succeed it will—the people will not forget.

So the question remains—WHERE ARE THE ONE CAMEROONIASE AMONG US?

Where are they when it matters? Where are they when our children are killed? Where are they when our mothers are raped? Where are they when our villages burn?

They are in hiding. They are collecting checks. They are whispering in the halls of power, begging for crumbs while their people perish. They are where they have always been – on the wrong side of history.