Note publique d'information : CETTE THESE EST ARTICULEE EN TROIS CHAPITRES : LE PREMIER CHAPITRE EST INTITULE "L'ISLAM
ET LES MUSULMANS AU CAMEROUN", LE SECOND "LES HAOUSSAS ET LES INSTITUTIONS FAMILIALES"
ET LE TROISIEME "LES HAOUSSAS ET LES INSTITUTIONS SCOLAIRES". LE PREMIER CHAPITRE
QUI EST CONSTITUE DE L'ISLAM ET LES PHENOMENES TRIBAUX, IDEOLOGIQUES ET DE CLASSES
SOCIALES, DES INSTITUTIONS ISLAMIQUES ET DE LA CONNEXION MUSULMANE NOUS A PERMIS DE
SAISIR LES ELEMENTS SUIVANTS. L'ISLAM DU CAMEROUN EST UN HERITAGE DU MAGHREB DONC
MALIKITE, MARABOUTIQUE ET CONFRERIQUE ; L'ISLAM EST DE MANIERE SPECIFIQUE LIE AUX
QUATRE PRINCIPALES TRIBUS MUSULMANES CAMEROUNAISES, LES BAMUNS, LES HAOUSSAS, LES
KOTOKOS ET LES PEULS ; LE POURCENTAGE DES MUSULMANS OBEIT A PLUSIEURS MANIPULATIONS,
TANT DE L'INTERIEUR QUE DE L'EXTERIEUR. DANS LE DEUXIEME ET LE TROISIEME CHAPITRES,
NOUS AVONS SPECIFIQUEMENT TRAITE DES HAOUSSAS ET DE LEURS INSTITUTIONS FAMILIALES
ET SCOLAIRES. CELA NOUS A PERMIS DE CONSTATER LEUR ATTACHEMENT A LEUR TRADITION ET
LEUR RECROQUEVILLEMENT SUR LA CULTURE ARABO-ISLAMIQUE. IL RESSORT DE TOUT CE QUI PRECEDE
QUE LE SYSTEME DE SOCIALISATION AUQUEL SONT SOUMIS LES HAOUSSAS N'EST PAS DE NATURE
A FAVORISER LEUR INSERTION. L'ENFANT HAOUSSA OBEIT A CINQ SYSTEMES DE L'EDUCATION
: EDUCATIONS TRADITIONNELLE, ISLAMIQUE DE L'ECOLE CORANIQUE, ARABE DE L'ECOLE FRANCO-ARABE,
FRANCAISE A L'ECOLE FRANCO-ARABE OU A L'ECOLE PUBLIQUE, ET A CELLE DE LA RUE. CELA
EXPLIQUERAIT PENSONS-NOUS NON SEULEMENT LA FAIBLE PARTICIPATION DES ENFANTS HAOUSSAS
AUX ECOLES PUBLIQUES TANT PRIMAIRES QUE SECONDAIRES, MAIS LEUR NON-SUCCES.
Note publique d'information : THIS THESIS IS PRESENTED IN THREE CHAPTERS. THE FIRST CHAPTER IS INTITLED : ISLAM
AND THE MUSLIMS IN CAMEROUN, THE SECOND IS : THE HAUSA AND THEIR FAMILY INSTITUTIONS
AND THE THIRD IS : THE HAUSA AND THEIR SCHOOL INSTITUTIONS. THE FIRST CHAPTER WHICH
IS CONSTITUDE OF ISLAM AS TRIBAL AND IDEOLOGICAL PHENOMENA, THE SOCIAL CLASSES THE
ISLAMIC INSTITUTIONS AND THE MUSLIM CONNECTIONS, HAVE PERMITTED US TO UNDERSTAND THE
FOLLOWING ELEMENTS : ISLAM IN CAMEROUN IS A HERITAGE OF MAGHREB, MEANS MALIKITE, "MARABOUTIC"
AND CONFERIRIC ; ISLAM IS IN SPECIFIC MANNER FIED UP TO FOUR PRINCIPALMUSLIM TRIBES
IN CAMEROUN : THE BAMUS, THE HAUSAS, THE KOTOKOS AND THE FULANIS ; THE ISLAMIC PERCENTAGE
IN CAMEROUN IS SUBJECT TO MANY INTERIOR MANIPULATIONS AS WELL AS EXTERIOR. IN THE
SECOND AND THIRD CHAPTERS, WE HAVE SPECIFICALLY STUDIED THE HAUSAS AND THEIR FAMILY
AND SCHOOL INSTITUTIONS, THIS HAVE ENABLED US TO OBSERVE THEIR ATTACHEMENT TO THEIR
TRADITION AND TO THE ARABO-ISLAMIC CULTURE AS WELL. IT RESULTS FROM ALL MENTIONED
THAT THE SOCIALISATION SYSTEM OF HAUSA IS NOT IN FAVOUR TO THE NATIONAL INTEGRATION
OF THIS GROUP. THE HAUSA CHILD OBEYS FIVE SYSTEMS OF EDUCATION : TRADITIONAL, ISLAMIC
IN THE CORANIC SCHOOL, ARABIC IN THE FRANCO-ARAB SCHOOL, FRENCH IN THE FRANCO-ARAB
SCHOOL OR PUBLIC SCHOOL IN ADITION TO THAT OF THE STREET. THIS MIGHT EXPLAIN IN OUR
OPINION NOT ONLY THE WEAK PARTICIPATION OF HAUSA CHILDREN INPUBLIC SCHOOLS (PRIMARY
AND SECONDARY), BUT THE FAILURE.
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