THE SITUATION OF THE FOREST PEOPLES OF THE CENTRAL AFRICAN REPUBLIC JANUARY 2009 This report has been written by: Jean-Jacques Mathamale, CONTENTS OCDH;Saint-Jérôme Sitamon, MEFP; Eloi Tournabia, AIDECOR. ACKNOWLEDGEMENTS 4 INTRODUCTION 5 LEGAL FRAMEWORK 6 International context 6 African context 6 Legislative provisions in the CAR 7 THE MAIN INDIGENOUS GROUPS OF THE CAR’s FORESTS 9 BACKGROUND TO THE VILLAGES VISITED 10 THE FOREST AND ITS RESOURCES: THE HEART OF RITUAL PRACTICES AND BELIEFS 12 The customary chiefs 12 The Dissemo 12 The Mokondi or Edzengi initiation dance 13 The transfer of mystical powers 14 HUNTING AND GATHERING: ACTIVITIES THAT REGULATE THE LIFE OF INDIGENOUS PEOPLES 15 Different methods of traditional hunting 15 Traditional practices under threat 16 Gathering 16 Fishing 17 AGRICULTURE AND LIVESTOCK REARING TO ENSURE FOOD SECURITY 19 TRADE AND INCOME SHARING 20 INSUFFICIENT CONSIDERATION OF INDIGENOUS PEOPLES IN TERMS OF ACCESS TO LAND AND FOREST RESOURCES 21 RELATIONS BETWEEN INDIGENOUS PEOPLES AND BANTU: EXPLOITATION, DISCRIMINATION AND VIOLENCE 23 Exploitation 23 Discrimination 26 Violence 27 CIVIL AND POLITICAL RIGHTS 28 Weak representation 28 Difficulty in expressing their rights 28 ACCESS TO JUSTICE 30 Access to legal services 30 Discrimination 30 Deception and exploitation 31 RIGHT TO HEALTHCARE 33 Spread of disease 33 Absence or remoteness of health structures 33 Cost of medical services 34 Lack of information and inappropriateness of vaccination campaigns 34 Difficulties in accessing drinking water and a healthy environment 35 RIGHT TO EDUCATION 37 Low school enrolment amongst indigenous youth 37 Distance from schools 38 Costs of school enrolment 38 Discrimination 38 Inappropriateness of school timetables and programmes 38 RIGHT TO EMPLOYMENT 39 Lack of access to salaried employment 39 Discrimination 39 Different forms of labour exploitation 40 RECOMMENDATIONS 41 The indigenous hunter- It was in this context that ACKNOWLEDGEMENTS The NGOs1 involved in INTRODUCTION gatherer peoples of the more than 20 representatives producing this report would tropical rainforests, commonly of Central African like to thank the indigenous known as “Pygmies” and who environmental and human communities most warmly are here called “indigenous rights NGOs conducted for their welcome and their people”2, represent a several field visits during availability. significant minority of the the months of August population of the Central to December 2008 with We would also like to thank African Republic’s (CAR) forest the support of Rainforest the local authorities of the zones.3 Foundation UK. These areas visited and all of the missions visited different people who, during our work, These peoples live a semi- areas of the forest zone in willingly gave of their time to nomadic life in the heart the south-west of the CAR, help us. of the forest, inextricably including Bagandou, Bimbo, linked to it, living (often with Mongoumba, Mbata and Bilolo We would like to thank the difficulty) alongside their in the prefectures of Lobaye, Observatoire Congolais des Bantu4 neighbours. Ombella Mpoko and Sangha- Droits de l’Homme (OCDH) Mbaéré. for its methodological and Field studies and practical technical support. experience on the part of In visiting indigenous local non-governmental communities, Bantu We would finally like to thank organisations (NGOs) working populations, and local public the Rainforest Foundation in the forest zones have and private stakeholders, UK for facilitating the highlighted the marginalisation they were able to collect fieldwork and the publication of these peoples from Central information by participatory of this report. African society. means in order to highlight the situation of the indigenous 1 Actions pour les initiatives de développement des And yet the situation of the peoples of the CAR’s forests. communautés rurales (AIDECOR), Amis de la nature, BATA GBAKO, CODICOM, Femmes forêt développement, indigenous peoples of the This situation is presented in Maison de l’Enfant et de la Femme Pygmées (MEFP), Observatoire Congolais des Droits de l’Homme CAR’s forests is still generally this report. (OCDH), Organisation Centrafricaine de Défense de la Nature (OCDN). very little documented, 2 The Report of the African Commission’s Working Group of Experts on Indigenous Populations/Communities identifies particularly in terms of their the “Aka” and “Mbororo” as indigenous peoples of the Central African Republic. The term “indigenous people” ability to exercise their as used in this report relates only to the Aka and other hunter-gatherer groups of the forest zone, commonly rights, above all with regard known as “Pygmies”.
to accessing the land and 3 Data from the General Population Census of 2003 gives their number as being 12,393 or 0.3% of the country’s natural resources on which population. However, estimates made in 2004 by the NGO COOPI (Cooperazione Internationale) indicate that there are they depend but also their probably almost 16,000 in Lobaye prefecture alone.
civic, social and economic 4 The term “Bantu” is used in this report to denote the non- indigenous populations of the CAR’s forest zone. It includes rights. different ethnic groups.
4 5 LEGAL FRAMEWORK
International context this process was still African context Congo, a process involving underway, the UN Human the authorities, indigenous The term “indigenous people”, Rights Council announced the The African Charter on peoples and members of around which there is still commencement of a process Human and Peoples’ Rights civil society has produced a THE FOREST IS debate but which refers to the to draft a Declaration on the of 21 June 1981 sets out draft law “on the promotion first inhabitants of an area, Rights of Indigenous Peoples. provisions of direct concern and protection of indigenous “ 7 denotes communities that Adopted on 13 September to indigenous peoples, such peoples”. OUR MOTHER are native to the territories 2007, this Declaration as the right to equality and to ” on which they traditionally live “establishes a universal self-determination. Legislative provisions and on which they depend. framework of minimum in the CAR Because of their different standards for the survival, In 2000, the African way of life, these peoples are dignity, well-being and rights Commission on Human and The CAR, a member of the that the country is a “state often marginalised from the of indigenous peoples the Peoples’ Rights established United Nations and of the of law founded on a pluralist rest of the population. world over. The Declaration a Working Group of Experts African Union, has signed and democracy, guaranteeing the addresses collective and on Indigenous Communities/ ratified various international security of people and goods, In 1957, given the individual rights; cultural Populations, which has human rights instruments the protection of the weakest, urgent need to address rights and rights to identity; served to demonstrate that and certain specific related particularly vulnerable the difficulties faced by rights to education, health, these peoples are present texts that particularly enshrine people, minorities and the full indigenous peoples over and employment, and language throughout Africa and which the rights to consultation, exercise of fundamental rights above broader commitments as well as other issues. works to highlight the regular to exercise of cultural rights and freedoms”. and the implementation of to protect fundamental human It prohibits discrimination violation of their human rights. 7 “Les droits des peuples autochtones en République 5 measures aimed at reducing du Congo: analyse du contexte national et recommenda- rights, the international against indigenous peoples tions”, Observatoire Congolais des Droits de l’Homme community adopted an initial and promotes their full and There is now a growing poverty that directly affects (OCDH), June 2006. convention, ILO Convention effective participation in awareness throughout the indigenous peoples. 107 on indigenous and tribal all issues affecting them. continent of the situation populations encouraging their It affirms their right to of indigenous peoples, and In its preamble, the 2004 integration into so-called remain different and pursue the initiatives taking place Central African Constitution, “modern” society. their own priorities in their in some African states which is based on the national economic, social and cultural may presage a process of principle of “ZO KWE ZO” (“all The limitations of this development. The Declaration enhancement of indigenous men are equal”), “reaffirms approach soon became explicitly encourages rights. its support of the United apparent, however, and harmonious and cooperative Nations Charter, the Universal a new convention, ILO relationships between states Article 164 of the new Declaration of Human Rights 6 Convention 169 concerning and indigenous peoples”. Constitution of Burundi thus of 10 December 1948, the indigenous and tribal peoples stipulates that, “The national International Conventions 5 In particular, the 1945 UN Charter, the Universal assembly shall be composed of 16 December 1966 on in independent countries, Declaration of Human Rights of 10 December 1948, the International Covenants of 16 December 1966 on economic, of at least 100 members, economic, social and cultural was adopted in 1989. This social and cultural rights, on the one hand, and on civil and political rights, on the other, the 1965 International Conven- of which 60% Hutu and 40% rights, on the one hand, and convention is based on tion on the Elimination of all Forms of Racial Discrimination, the 1984 Convention on Torture and other forms of cruel, Tutsi, including a minimum civil and political rights, on the recognising cultural and ethnic inhuman or degrading treatment. of 30% women ... plus three other, reaffirms its support for diversity and emphasises 6 Press release from the UN High Commissioner for Human principles of consultation Rights, 18 September 2007. members from the Twa ethnic the African Charter on Human and self-government. While group”. In the Republic of and Peoples’ Rights of 27 June 1981”, and indicates
6 7 The indigenous peoples Bolemba speak the Bolemba There is somewhat of intimately and culturally The High Commission for THE MAIN inhabit the four prefectures language, those with ties a legal void in the CAR associated with it”, Human Rights and Good INDIGENOUS that cover the 3.8 million to the Mbati/Issongo group with regard to indigenous addresses “customary Governance, attached to the hectares of dense forest in speak the Mbati/Issongo issues due, in particular, rights of use and indigenous Presidency of the Republic, GROUPS OF the south-west of the CAR language, those with ties to to the failure to adopt peoples”, and introduces is currently working to draft (Ombella-M’Poko, Lobaye, the Bouaka group speak the ILO Convention 169. New the concept of “community a law “on the promotion THE CAR’s Sangha-Mbaéré and Bouaka language and, finally, legislative developments forests”, which form “the and protection of the CAR’s Mambere-Kadei). those with ties to the Gbaya are, however, opening up object of a management indigenous peoples”. FORESTS Bofi group speak the Bofi the possibility of a formal agreement between a The fieldwork highlighted the language. In Sangha-Mbaéré recognition of indigenous village and/or indigenous diversity of indigenous groups, and Mambéré-Kadéi, two rights. community and the state”. which are listed below. groups of indigenous peoples Article 33 of the Code also also speak the language Article One of the new states that “any concession The first large group is of their neighbours. The Forest Code, enacted of part of the state’s forest formed of the BaAka, who indigenous peoples with ties on 17 October 2008, domain with a view to its live in Lobaye prefecture to the Pande/Nzali group indicates that, “The industrial exploitation shall and part of Sangha-Mbaéré, and those with ties to the Central African forest fulfils be subject to the prior the name BaAka having Bofi group speak the Pande/ many functions” and, consultation of the local been popularised by the first Nzali and Bofi languages particularly, “contributes to populations, including the French field researchers. In respectively. In addition the survival and well-being indigenous peoples”. the prefecture of Sangha- to these two groups, the of populations, largely Mbaéré, and specifically in BaNgombe, sometimes known indigenous, who are the sub-prefectures of Nola as Banguidi, speak the same and Bayanga, this group language as the indigenous is known by the name of BaAka in Cameroon. This BaMbenzele. However, in language, known as Ngombe linguistic terms, the BaAka in the CAR, is very similar and the BaMbenzele speak to the Oubanguian family of the same language, known languages in the CAR, such as Yaka among the BaAka as Ngoundi spoken in Londo and Mbenzele among the village, in the sub-prefecture BaMbenzele. There are clearly of Bambio, and Mondjombo variations between Mbenzele and Ngbaka spoken in Lobaye. and Yaka, due to terms having been borrowed from their The indigenous peoples of Bantu neighbours, whose the CAR’s forests are well- ethnic composition varies known for their capacity to from one place to another, speak several languages, thus but these variations are not adding yet more to the already sufficient to be able to talk of noted diversity. Alongside two different languages. their original mother tongue or their adopted language, The other large group is made they therefore speak other up of indigenous peoples languages fluently, such as who have “lost their mother Mondjombo, Ngbaka, Mbati, tongue”. Ngando, Kota, Bogongo, Sangha-sangha, Mpémon, In Ombella-M’Poko, the Yangere, Gbaya etc. Bambenga speak the language of their Ngbaka neighbours. In Lobaye, indigenous peoples with ethnic tiesto the 8 9 BACKGROUND TO THE Apart from the BaNgombé to or on the outskirts of Democratic Republic of lives in the house with her group who come from Bantu villages, from where Congo who were looking husband and child. Church VILLAGES VISITED Cameroon, most of the they depart regularly for “to dominate him and his followers are well-versed in indigenous peoples that fairly long periods of time to family”. building work, carpentry and were visited stated that they live deep in the forest. ironwork and are able to came from the Republic In the village of Lokombe, read the Bible. of Congo. At Yatimbo in At Assiegui and Kendjè, the on the Enyele road, a man Ombella-M’poko, and establishment of indigenous lamented the fact that the The penetration of the at Motomato in Lobaye, villages was “decided” Bantu had followed them churches into indigenous however, the teams met by their “masters”. In the to this virtually uninhabited environments is groups stating that they 1940s, the indigenous place in order to “once nevertheless encouraging came from what is now the groups of Bilolo, Assiegui again cause the same the gradual disappearance Democratic Republic of and Kendjè, all of who problems that made us of their ritual practices and Congo. belong to the same leave our villages in the first beliefs. Jean-Marie Babe, family of the BaNgombe place”. for example, denounces the These examples highlight group and who speak the Edzengi initiation dance and the importance of permitting Ngombé language, were Finally, some indigenous says he would like to “leave cross-border movements “rescued” by the high chief villages are the result of the forest”. on the part of these people Adoumandjali. They had religious initiatives. throughout the Central originally inhabited the African sub-region, the region aroundthe confluence For example, the Mano forest being “their home”, of the Mbandja and Kadéi encampment, 15 km from whether in the CAR, rivers.Adoumandjali’s heir, Bilolo and 20 km from Salo, Republic of Congo, Gabon, Pierre Ntombo, allocated was set up in 1970 by the Democratic Republic of them the site at Assiegui Charles Perno, a Catholic Congo or Cameroon. in 1983 “to get rid of his layman. father’s Pygmies, who had At Yatimbo, the indigenous become a burden because The Jericho camp, close to peoples initially lived on of the increasing size of Bobele, the Siriri camp not the Congolese side of the their village.” far from Zomea and the border. “We crossed the Nazareth and Jerusalem Oubangui River in search One fact worth noting is that camps at Ngouma, in of wild game and gradually it was generally commented Moboma commune, were kept on moving. Now we’ve that the indigenous peoples established by Catholic settled at Yatimbo,” they were often the first to settle (Siriri, Jerusalem) and explained. At Bilolo, some and then, very quickly, the Protestant churches BaNgombe encampments Bantu joined them. This and missions (Nazareth, including Modigui, Abogui, was the case of Moale, for Jericho). Domicili, Anam, and Zendi, example where, according to were set up because of the village men, “The BaAka The churches play an the “scarcity of natural were the first to occupy this important role in the resources” in areas of place, then two Bantu men emancipation of indigenous Cameroon from which they followed us from Bakota populations, through came. because of the hunting.” literacy work, training and education of young people Due particularly to declining In this regard, a man at and women. At Moale, access to territories and Gouga complained that Jean-Marie Babe is pastor resources and also to their the lands his parents had and customary village chief. interaction with Bantu been the first to occupy He lives in a tile-covered populations, the indigenous had been invaded by house built by an American peoples tend to settle close groups of Mbanza from the church. His daughter also
10 11 THE FOREST AND ITS RESOURCES: THE HEART OF RITUAL PRACTICES AND BELIEFS
The customary chiefs At Yatimbo, “since the death prayer, no-one returns empty- Bando! organised at any time of the Some distance from the of the former chief, the camp handed from a hunting or And then! year but often takes place encampment, the grand The customary chiefs play an has been administered by his foraging trip. Each line of the Bando! when a Tuma has killed a master known as Mimbo important role in perpetuating wife, assisted by Mr Joseph prayer, expressed in the form On collecting the mushrooms! large animal and wishes to eat comes to meet the Maliavo”. The role could be of a desire, is followed by the it with other initiates. candidates and dances customs and beliefs related Bando! taken by a son-in-law who anaphorical reprise “Bando!” around them to welcome to the indigenous way of life. Let me find a great tortoise has lived a long time with which calls for success. This Once the dance has been them and bring them to the These chiefs are traditionally and take it to eat it! appointed by the community his parents-in-law. Such is is systematically repeated planned and the news has camp entrance where the Bando!” members. They are generally the case of Pierre Evanto in throughout the whole prayer by spread around different women and other community Bogani-PK6, who succeeded one or more family members. encampments, there are members are waiting for one of the older, wiser and The supplicant ends his prayer his father-in-law because the long preparations prior to the them. At this point, the Mimbo more experienced members “Dzemo-dzemo! by saying “Yike-eee!” legitimate heir had fallen into initiation day. Families go into dances and gets the initiation of the community. Consensus Bando! And the others reply “Heee!” disgrace with his father. the forest, kill wild game and candidates to dance long and must prevail, as stated by a Today! man from Mongoumba: “The prepare large quantities of hard, with the crowd joining in. Bando! The Mokondi or food. Young people willingly decision is made on the basis The Dissemo On going to the forest! of age and it is generally the Edzengi initiation mobilise to prepare for Next, he frightens off the Bando! wise people in the group who On 29 November 2008 in dance initiation. audience and disappears are chosen. The choice is Gouga village, in the sub- Let me find game sleeping into his hut. Then, only made via consensus”. prefecture of Mongoumba, so that I can stab it with my One belief that remains very When the day comes to enter the initiation candidates Joseph Otto recited the spear! dear to the hunter-gatherers the initiation encampment, are invited to enter the In some cases, inheritance Dissemo prayer, also known Bando! of the CAR is the Mokondi or known as Ndzanga or Ngalo, encampment to follow the prevails. At Mondimba, the as Dzemo-Dzemo, with On passing under a tree! Edzengi initiation dance. the candidates, called Bemou, rites. At this point, the are covered in oil and their children and women are village chief died recently passion. Bando! According to Edouard Mopalo, faces and bodies painted in frightened and chased from and a temporary replacement Let me find a hole full of good from Gouga, interviewed According to Joseph Otto, this different colours. They are the initiation zone. was found in one of his sons. honey! on 30 November 2008, the He has two heirs and “if the prayer, said in the morning Edzengi is a mystical initiation placed in a line by the initiates Bando! population wishes the elder before leaving for the forest dance, generally organised who lead them singing into the There are three stages that of them to take over from his and in which the supplicant On climbing a hill! at the initiative of a grand sacred forest. As they go, the must be passed to reach the father, then the population will ritually cites all the game and Bando! master hunter known as the non-initiates and women must initiation enclosure: firstly, make this known,” say produce he hopes to find, is Let me find a field of Tuma. The dance can be run and hide in the forest to they meet a line of initiates the village members. highly effective. Thanks to this mushrooms! give them free passage. whose task is to verify the 12 13 HUNTING AND GATHERING: ACTIVITIES THAT REGULATE THE LIFE OF INDIGENOUS PEOPLES
identity and origin of the and re-covering his face until This power is considered a “We are hunter-gatherers,” They leave very early in the out technique to dislodge candidates. The second he uncovers it completely. precious asset and family stated an indigenous person morning to reach this place. them. level involves a battery of At this point the initiates are inheritance that must be from Moale on opening the Teenagers are often involved tam-tams and other musical surprised to discover that it is passed down from one discussions in his village. in this kind of hunting to prove Purse nets are another way in instruments, and the third a well-known man from their generation to another. their throwing skills. which the indigenous peoples level is a line of grand college community. Thus, Pierre Evanto, head Different methods of continue to hunt these days, initiates, master hunters and of Bogani-KP6 camp, stated Hunting with bows and arrows even in areas where wild the Mimbo covered in leaves. There then follows a long that “Everyone has in him traditional hunting is also the privilege of men. game seems to be rare. Basically, the initiation ritual is period of advice punctuated a mystical power that he Hunters use poisoned arrows The technique consists of Hunting is practised in as follows: by threats. The new initiates received at birth from his and generally leave very early laying these nets where wild different ways. are ordered to keep everything parents or a member of his in the morning or towards animals, generally porcupines, The Mimbo, disguised in they have seen and heard clan. If, on dying, he has not the end of the afternoon to have been observed passing Hunting with nets can be his suit of raffia leaves, sits secret. Any transgression of had the chance to pass on hunt. This kind of hunting through, and using a stick to organised by a mixed group on the ground between the the Edzengi laws is generally his power to his child or to is practised individually and make noise in the closed off (men, women, children) from legs of the first initiation very severely punished. another family member, his involves small and large part of the undergrowth to one or more encampments, candidate. All the other soul will wander the village. monkeys, birds and leopards. flush them out. When smoking for one day or for periods of candidates sit in a similar After the initiation ritual The wandering soul will turn out holes, purse nets are several weeks or months. fashion one behind the other. comes the moment of sharing into a leopard or a gorilla that Smoking out holes is practised also placed at the entrance to The technique consists of the food that the new initiates will often appear close to the by children, women, men and prevent the wild animals from spreading out a number of The Mimbo recites have brought. The person who village. This apparition is a the elderly who are no longer escaping the hunters. nets in the undergrowth and expressions and makes shares it out must ensure that threat that must be removed strong enough to chase large trapping the animals (small gestures which the initiates the previously initiated and through the appropriate wild animals. The technique During the rainy season, the and large duikers, antelopes, repeat and copy together. the oldest receive the lion’s rituals. To pass on the power, consists of finding holes and bessolo tree bears fruit that warthogs etc.) in them with share. the child must hold the head smoking them out to dislodge gophers are very fond of. The the help of dogs. Then to close the ritual, all the and arm of the dying person the animals living within them children collect and store initiates shout out the final until he passes away.” (rats, gophers, porcupines). these fruits to make special Hunting with spears is phrase loudly and everything Often, when out hunting with gopher traps. Some of the The transfer of practised primarily by the comes to an end. nets, some animals, such as bessolo fruits are dried and mystical powers men. Men skilled in throwing porcupine, will escape and kept until the dry season spears identify, in advance, a For some time, the Mimbo hide in holes or in the crevices when they are crushed and Indigenous peoples are place frequented by certain plays a game of hide-and- of trees. In such cases, the mixed with wild garlic as bait. well-known for enjoying wild animals, often warthogs. seek gradually uncovering supernatural powers. hunters will use the smoking 14 15 As noted by the inhabitants of the village of Bokondjo, “The meat is taken back to the camp where it is shared equally between the men and women, who prepare it. A piece of raw meat is also given to each child, and they cook it themselves.”
Traditional practices under threat
These forms of traditional hunting are still practised in the Central African forests. However, according to reports received, they are often seriously threatened.
Hunting with nets has virtually on behalf of Bantu, using The main products involved Other products are generally sako which is gathered from disappeared from some Fishing guns or by laying metal wires are honey, wild yam, gathered in the rainy season the bando and gira trees. areas, such as Yatimbo and provided by the latter. mushrooms, payo (the (i.e. May to October), and Wild yam also has various Practised less than hunting, Bogani-PK6, and is very little fruit of the wild mango), this is clearly the reason why names, the following of which fishing nevertheless remains practised around Bakota or Hunting with guns is practised wild groundnuts known as most indigenous peoples are was given by the indigenous an important activity for Gouga. When the indigenous day and night and used for all vusa, wild beans known as eager to go and camp in the peoples of Bogani-PK6: kpeba, indigenous peoples, as was people were questioned on kinds of wild game. matokodi, wild fruits such as forest at this time, when there soko and yeekou. noted in Bakota, Bokondjo, this subject, they replied that, the mobei (a kind of custard is likely to be an abundance Motomato and Mossokpo. “None of us know how to Hunting with wires consists of apple), mafondo, caterpillars of food. There are five varieties of make hunting nets any more,” marking different points over and koko leaves. mushrooms known in the The indigenous peoples of commenting that, “Hunting an area of possibly tens of Yam and payo are only Ngbaka language: touto, Motomato fish during the dry with guns has replaced these kilometres through the forest In all areas visited, these gathered by women. Other touloudengbe, touloumbele, season using the drainage practices”. Indigenous people and laying metal wires. These products were gathered at products may be gathered toulouta and kpakpalakpa. technique, which consists of from Bakota gave the same are visited at regular intervals different moments in time. by any member of the family, damming an area and draining reasons and added that to check them. This technique Honey, for example, can be woman, man or child. Eight varieties of caterpillars, all the water out of it in order “Pressure from the Bantu is proving devastating as the found all year round although along with the trees in which to trap the fish. means we no longer have the traps are placed on identified one form is particularly The names of some of these they are found, were given time to make nets or hunt wild animal routes. Traps that abundant in the dry season, products vary from one area by the indigenous peoples The indigenous peoples of using this method”. In the are not visited for several known as Bonguenza, and to another. The indigenous of Yatimbo: boyo in the boyo Bakota stated that they fish by whole of Bakota encampment, days may have animals another in the rainy season, people of Yatimbo, for tree, guere-guere in the poisoning the rivers, throwing villagers said they had “only rotting in them. It is generally known as Mbasso. Honey is example, listed five different gbado, soussou in the sombo, the mashed fruits of the toko three nets”. the men that lay these wires generally gathered by men varieties of honey in the mbanga in the kanga, ndossi tree into the water. with the women visiting them who are skilled at climbing Ngbaka language. These in the gbado, koussoukpa Like hunting with nets, the to remove the game and trees. are: ndjoi, generally gathered in the koussoukpa tree, use of bows and arrows reset the trap. from the kakaka and ngombe ngouloukou in the ngoka and has also disappeared from Given the diversity of varieties trees; dando gathered from kouka in the ndjoko. Yatimbo and Bogani-PK6 and of mushroom and wild yam, the ngombe and kakaka; is also tending to disappear in Gathering these can also be found nzenze, gathered from the This abundance of vocabulary other areas such as Gouga. all year round, as can koko gira and gbado; eba, gathered is an indicator of the great Like hunting, gathering is a leaves. from the gbado, ngombe and knowledge the indigenous Indigenous people often hunt very important activity for bourounda trees; and, finally, peoples have of the forest. indigenous peoples. 16 17 AGRICULTURE AND LIVESTOCK REARING TO ENSURE FOOD SECURITY
At Moale, a man explained you find primarily mixed of former president David that agriculture was a cropping of cassava, Dacko”. “new activity” for them. In maize, yam, banana, taro some communities, such and groundnut. In other Some indigenous peoples as Bokondjo, they state areas, such as Bakota, the said that they had set up that they have “nothing to people grow only cassava. groups to encourage further do with agriculture”. More The indigenous peoples agricultural activities. In often than not, however, of Yatimbo seem to prefer Bokani-PK6, they said that agricultural and livestock to grow bananas whilst this work “went well when rearing activities do occupy at Bogani-PK6 they grow only indigenous peoples an important place in bananas, taro, maize and were involved”. terms of guaranteeing food cassava as well as coffee, security. palm oil and fruit trees. At Mondimba, men complained of the quality of The system practised is Livestock rearing is the agricultural tools they slash-and-burn, whereby an relatively little practised owned. The situation was area of forest is cleared for amongst the indigenous the same in nearly all of planting, and the resulting peoples of the CAR’s the areas visited, however. biomass gathered together forests. Apart from the In fact, most of the tools and burnt. The tools used in indigenous peoples of were often very old and this work are the machete, Bokani-PK6, who raise had previously been over- the hoe and the axe. goats, pigs, chickens and used by the Bantu. The ducks, the indigenous machetes generally had no They grow cassava, people in the other villages handles and a broken end. bananas, taro, yam, maize, visited only really raised a Everywhere the teams went, groundnut, palm oil, coffee, few chickens. The reason people always asked for and fruit trees such as given in Bokani-PK6 was agricultural tools. mango and mandarin. that they had “received In some areas, such as basic training at the home Moale and Motomato,
18 19 The products of hunting, is conditional upon the TRADE AND fishing, gathering, agriculture beneficiary actually being INSUFFICIENT “The forest is our home and livestock rearing are used involved in the activity. At (ndima)”; “We are the INCOME first and foremost to satisfy Ngambo, a woman explained CONSIDERATION masters and preserve the SHARING the community’s basic needs. that meat was shared OF INDIGENOUS forest,” say the indigenous between a couple “when the peoples of the CAR’s Indigenous communities live in man and woman have exerted PEOPLES IN TERMS forests. For them, the notion extreme cash poverty and only the same effort in the work”. of individual property does the sale - or barter – of hunted At Bakota, a woman indicated OF ACCESS TO not exist; the forest belongs or foraged products enables that the sharing of financial to all communities. them to obtain certain foods resources took place in the LAND AND FOREST or manufactured goods such case of “joint work” but that There are currently no as soap, salt, clothes, kitchen in the case of “individual RESOURCES legislative provisions in utensils, alcohol and tobacco. services”, income was not the CAR that address land issues. The state is the sole The money they make is also shared. 8 often used to pay off their owner of the land. debts to the Bantu. The state cedes portions of The indigenous peoples of forest, for fairly long periods Bogani-PK6 and Route des of time, for its conservation Manguiers thus sell some of and exploitation by different their produce at the Batalimo actors. Almost all of the 3.8 market, or directly from their million hectares of dense encampments to traders forest in the south-west coming from Bangui or other of the country have thus urban centres. During the been allocated for forestry caterpillar season, from exploitation, “for a period of time equal to the life July to October, the women 9 from Assiegui say they made of the company”, or to 100,000 FCFA. conservation organisations and projects, thus restricting Apart from the case of Joseph the indigenous peoples’ in Abogui camp, near Bilolo, ability to access large areas who sells handicraft products, of their ancestral lands and there was no real commercial resources. activity going on in the communities visited. The indigenous peoples generally state, for The indigenous people state example, that, “The felling that the financial resources of caterpillar trees and the obtained are shared by opening of roads on the consensus. “Money is shared part of forestry company by agreement between workers, which encourages husband and wife,” said a poaching, along with the man at Motomato, while the increasing demand for forest women of Bogani-PK6 stated products, all have an impact that, “Income sharing is on the availability of the wild generally by agreement so that game and products that we the needs of both partners are gather.” “Caterpillars are satisfied”. now becoming rare in the same way as game,” said In other cases, profit sharing Albert Amoko, from 8 A Land Code is under preparation. Bogani-PK6. 9 Article 32 of the Forestry Code. 20 21 RELATIONS BETWEEN “BEFORE WE ONLY HAD TO INDIGENOUS PEOPLES WALK SHORT DISTANCES AND BANTU: TO LAY OUR NETS. NOW EXPLOITATION, WE HAVE TO WALK FOR DISCRIMINATION HOURS” AND VIOLENCE
At Moloukou in August 2008, Bakota group stated that The notion of prior consent Article 5 of the Central African “Fleeing to escape slavery, are permanently exploited by the indigenous people showed the indigenous people were that is introduced by the Constitution stipulates that, ill-treatment and injustice” is the Bantu to go and hunt.” the team a young defoliated within their rights to decide Forestry Code is innovative, “All human beings are equal often given as a reason for At Lokombe, a team from the sapelli from which caterpillars to establish La Liberté as it goes beyond the before the law regardless moving camp. The Bakota local logging company stated were falling before maturity, encampment at its current principle of consultation of race, ethnic origin, sex, camp at La Liberté was thus that they had sold cured meat having been unable to find location. stipulated, particularly in religion, political belief or created in 2003 to “escape to women traders, that they enough leaves for their full regards to “any concession social position. The law Bagandou because of had either hunted themselves development due to tree In the context of these of part of the state’s forestry guarantees men and women enforced chores carrying wild or had indigenous people felling. customary rights, the domain with a view to its equal rights in all areas. In game and bad treatment”. hunt for them. As hunting indigenous peoples have industrial exploitation”. In the Central African Republic At Moale, a man stated that with guns is practised day At Bayanga, the indigenous recognised rights of use that certain cases, although there are no privileges due they had settled in this area to and night, it can lead to fatal peoples of Mossapoula, living enable them to exploit forest some indigenous peoples to place of birth, person or “escape the hard labour in the accidents, as was reported 1 km from the Dsangha- products “freely, for their questioned said that they family”. Bagandou palm plantations”. to the field teams on several Sangha National Park, stated subsistence”,10 under the had been invited to feedback occasions. And the indigenous that they were experiencing terms established by law. workshops on socio-economic Article 6 specifically indicates This “work” includes work in people benefit little from the difficulties in obtaining studies conducted in the that, “The protection of the fields, hunting, portering, proceeds of their hunting, as supplies of wild meat. The new Forestry Code also context of forest planning, women and children from providing building materials they often do not have the recognises that indigenous their opinions were not “taken violence and insecurity, etc. For these tasks, which right “unless the boss is kind, In the context of customary peoples cannot be evicted into account”. According to a exploitation and moral, are generally very hard and to anything but the heads and law, which continues to play from the territories they man from Anam, this is in part intellectual or physical tedious, they are paid a guts of the animals killed,” an important role, the lands occupy when protected due to the information not abandonment is an obligation pittance, if anything at all. For said a man from Mambele. on which the indigenous areas are to be created, having reached them when of the state and other public example, some indigenous peoples live are often the except under exceptional meetings were organised. authorities”. people say they are paid At Gouga, according to the fallow lands of the Bantu, circumstances. In this case, indigenous people, most 10 Article 14 of the Forestry Code. between 500 and 1,000 FCFA which causes conflict because “the relocation of indigenous 11 Article 18 of the Forestry Code. Exploitation for a hunting trip “during which of the water courses used fallow land belongs to the peoples cannot take place we have to do everything, in for fishing by the drainage person who cleared it (“right without their prior consent The Bantu often set other words hunt, smoke the method “belong to members of the axe”). On the basis of and complete knowledge themselves up as “masters”, meat and carry it back to the of Mondjombo communities” 11 this customary law, a Gbaka of the facts”. This same making the indigenous village,” explains a man from who get the indigenous people from Moloukou threatened Code also provides for the peoples their “slaves” and Moale. to fish for them and give them to chase out the indigenous possibility of allocating compelling them to do unpaid an often insignificant share encampment settled on his “community forests”, chores (in their fields, hunting In some of the areas visited, in return. fallow land “if they continue particularly to indigenous etc.) or to work for paltry such as at Mambele where a to steal my cassava and communities. amounts. logging company has attracted This “use of their time” by the don’t wash”. During a visit thousands of new inhabitants, Bantu was often presented as to Bakota, the head of the indigenous people say “they a reason limiting the BaAka’s
22 23 ability to devote more time to Bangui shops, a woman During a survey in the PK6 their fields. At Motomato, the undertook to carry meat for camp, at Batalimo, a Bangui indigenous people stated that, 30 days. During this time, trader was going from “we spend most of our time she lost her baby and other house to house distributing working in the fields of the women lost their unborn second-hand clothes and Bessé, who are the Ngbaka children. imposing “an order book” on and Mbati”. The women of the people, establishing the Mondimba indicated that At Moale, it was stated that quantity, price and quality of they were “focused on the Bantu get indigenous forest products required. working in the Bantu fields”. peoples to maintain their An indigenous woman from fields for payment of a few During periods when the Moale claimed “to work all FCFA for a whole day’s work indigenous peoples are living week for the Bantu and have (100 to 150 FCFA), while near the Bantu villages, they no time to work in my own indigenous peoples from say they have to “work hard fields,” adding that, “in the Gouga say they receive 50 to or fall into debt to buy salt meantime, our children starve 100 FCFA for the same day’s or cassava” of insufficient to death”. This is why “our work. quantity even for one meal for men only cultivate small plots the whole family, according to and never finish the fields they Everywhere, indigenous a man from Bakota. start,” states another woman peoples denounce “pressure from the area. from Bantu traders”, which Children are also affected is such that “to gather a few by these different forms of Some reports indicated, as bundles of koko leaves these exploitation. According to a in the case of La Liberté days, you have to fell trees schoolteacher from Bakota, camp at Bakota, that most or climb them” indicated the “kakoyeurs” (hunters who of the chickens reared by a man from Moloukou. For often travel on foot carrying the indigenous peoples caterpillars and mushrooms, rattan bags called kako) and actually belong to Bantu, who villagers stated that the koko leaf traders exert such bring them for them to look buyers even follow the pressure on the children after and, “once they have indigenous peoples to the from La Liberté camp that reproduced several times they gathering places to “snatch they have virtually no time to receive one or two chickens in much of their stock at an devote to their studies. This payment”. extremely low price” before teacher recounted that this selling it on in urban areas. year, out of 19 enrolled, 11 At Moale, for a grass skirt had already dropped out and worth 2,500 FCFA in the would clearly not complete the school year. 24 25 DISCRIM INATION
Discrimination At Yatimbo, for example, the the Bantu to work the fields Violence before being brought before At Yatimbo, an indigenous boy indigenous people state that together” experienced only the chief who “demands who dared to fall in love with When remunerating work, the Bantu only pay half or a disappointment, because the The permanent subjection reimbursement of the advance a Bantu girl was beaten and there is one price for the third of the price that they Bantu showed no solidarity to which indigenous peoples at a substantially inflated humiliated. indigenous peoples and quote. with them but instead, were are victim is underpinned by amount”. another, generally much more interested in exploiting serious verbal and physical At Modigui, in Sangha Mbaéré, higher one, for the Bantu. At At Mouloukou, people the indigenous peoples’ violence. Cases of murders In Lobaye, insults are so in September 2008, a Bantu Bakota, an indigenous person indicated that the products collective labour. have even been noted. common that the indigenous woman killed an indigenous stated that he had worked they obtain from hunting people have become person, crushing his testicles 10 hours a day for a Bantu and gathering are sold as a At all the sites visited, Bantu At Bilolo, statements bear accustomed to them. The and throat, on the pretext that for 200 FCFA, instead of the job lot or in unconventional marry indigenous women witness to the fact that the Bantu often complain of “their he had not delivered an order 500 to 1000 FCFA that would measurements. A “banco”, without marriage ceremonies, indigenous BaNgombe from characteristic smell”, making for koko, worth 250 FCFA, in seem to be the scale applied or bowl, of dried caterpillars dowries or presents. For Bikoula came from Cameroon them sit apart in Bilolo church, due time. to Bantu agricultural workers. is thus worth 4,000 FCFA, a example, Bantus from in 1982 “to escape the for example. packet of koko (the diameter Assiegui have married five most dreadful violence”. An official of the Lobaye On this subject, the mayor of your arm) 50 FCFA, a full indigenous girls and, contrary The indigenous people of There are reports of violence judicial authority highlighted of Batalimo states that, until plate (20cm) of shrimps to custom, no dowry was ever Bokani-PK6 “fled their Ngbaka on the part of soldiers on the case of Jean Mosset, recently, Bantu who worked in 2,500 FCFA, a full plate of paid to the family, creating neighbours and masters, who detachment in Gouga, who an indigenous person who the fields of other Bantu were snails (20cm) 500 FCFA, conflict between the two were mistreating them and pursue and beat indigenous died after being beaten up paid 500 FCFA per day while a 15cm piece of yam 150 communities. It is, however, constantly accusing them of individuals for trivial incidents by a crowd in April 2008, at indigenous people received FCFA. On the urban market, dangerous for an indigenous stealing from their fields”. such as debts of 50 or 100 Bouchia, for having entered a only half this sum or less for these products sometimes man to marry a Bantu girl. FCFA, to which they apply plantation and stolen a bunch identical work. sell for five times as much. Numerous people indicated unjustified fines as high as of bananas. For example, a banco of This discrimination is also that the Bantu tend to give an 2,000 FCFA. The payment Whether selling or bartering, shrimps sells in Berberati for found in many other places advance, often paltry, for an of fines may be commuted At Mbata, an indigenous the terms of trade are 15,000 FCFA, and a banco of (schools, health centres, indigenous person to carry out to forced labour, and has person was beaten to death largely unfavourable to the caterpillars can fetch up to work, when exercising their a task that they are unable to been carried out in a general in the marketplace after indigenous peoples as 10,000 FCFA in Bangui. civil rights etc.). These will be complete under the required atmosphere of passivity on someone shouted “Pygmy they are set by the Bantu considered further on in this conditions. That person may the part of the indigenous thief”. purchaser. Indigenous peoples from report. then be “seized, beaten, and peoples affected. Yatimbo who “mixed with dragged along the ground”
26 27 CIVIL AND whole village under the Difficulty in halls in Lobaye with the aim of conditions established in this expressing getting free birth certificates ruling (...) The village chief issued to indigenous peoples. POLITICAL shall report directly to the their rights It has also trained promoters RIGHTS mayor of the commune”. who go to the encampments Article 101 of the Family Code to record births in association Since most of the indigenous stipulates that, “The civil with the indigenous chiefs, Weak representation camps are legally and status of individuals is not who guarantee and validate administratively dependent on established and can only be this process with the parents. Ruling No. 88/006 a neighbouring Bantu village, proven through certificates The sheets thus validated are of 12 February 1988 any direct representation, or issued by the civil registry then sent to the town halls on the organisation of capacity to be involved and office”. to produce birth certificates. regional government and defend their own rights, is Many indigenous peoples administrative districts thus denied. These certificates, birth have been issued birth stipulates in its first article certificates and other certificates for their children, that, “The rural village shall be In some encampments, the registration documents, are although it was noted that, in formed of a group of families supervisory authorities have proof of legal status and of various areas of Lobaye, the having achieved amongst established chiefs who were belonging to the nation, by town halls demand fees of them a community of interest selected in advance by their virtue of which one enjoys 1,000 FCFA. for ethnic, economic, historical fellow citizens, excluding the all one’s ensuing rights. or religious reasons”. desires of the indigenous For example, it is only on There are numerous problems populations. presentation of a birth hindering the issuing of Legal and administrative certificate that one can obtain these certificates in certain recognition is generally only This relates to the following a national identity card. communes, including the The encampments were thus which they were registered, granted to a small number of villages: PK-6 in Batalimo, distance to reach the attached to administrative due to lack of the required indigenous encampments. Pierre Evanto; Route des Article 134 of the Central encampments, the absence districts and recognised as documents (particularly a Manguiers, Dieudonné African Family Code indicates of health departments registered constituencies declaration of candidacy, Public representation Ambokoyade; Sakoungou, that a declaration of birth responsible for recording so that they could host an a birth certificate and a remains highly insecure but Dandra Mosseti; and must be made within the births, the absence of civil electoral office. certificate of nationality) or is increasing. Since 2004, Ngomokondji, month following that birth. To registry offices within the town their inability to obtain these. indigenous encampments Pierre Wangbo. do this, the health department halls, the fees demanded, and The local authorities and have been legally recognised must forward the information the remoteness of secondary indigenous chiefs have During an interview with by the administration and In Yatimbo, however, Joseph to the registry office in due civil registry offices. confirmed that they have the village dignitaries in elections have taken place to Maliavo was chosen by his time. conducted census operations. Yatimbo, on 28 November elect their chiefs. community and is awaiting his In Batalimo commune, birth 2008, at the chief’s official investiture. The indigenous people that certificates have not been During the visits, voting house, certain dignitaries This relates particularly to the the teams met stated that issued for over a year now, cards were noted in the stated their hostility to any following villages: Assiégui, Despite this practice, these they did declare their newborn not even for hospital births, hands of those concerned. indigenous candidacy for Chief Albert Ndouloungou; chiefs are not respected as children to the health services meaning that the statistics The indigenous peoples say the post of village chief, this Gouma, Chief Antoine Poke; having positions of authority and to the civil registry office. are unknown. they keep these voting cards opinion being largely shared Bakota, Chief Etienne Libia; as outlined in the law, as For example, Joseph Hotto in their possession instead throughout Lobaye. and Anam, Chief Gaston Fio. they are not formalised from Gouga highlighted the At Yatimbo, no indigenous of national identity cards appointments. In addition, importance of obtaining birth person has a birth certificate. because the issuing of these One case is worth noting, The village chiefs have these chiefs often do not have certificates for his children, “has not yet reached them”. however: that of Jean-Pierre received training and are a good knowledge of their which he does with the help of In the CAR, all citizens Takamamene, an indigenous supported by a village council. powers or mandate and their the local midwife. enjoying civil and political Indigenous peoples person who is a member of authority is often ignored and rights have a duty to vote. acknowledged taking the Gbomboro (Bantu) village Article 3 of the above even flouted by the Bantu. It was noted on several The 2003 General Census of part in the 2005 general council and also general mentioned ruling stipulates occasions that the NGO Population and Housing and elections,however, none of treasurer of the school that, “The village shall be COOPI had provided several the 2004 Electoral Census them stood as a candidate. parents association in the governed by a village chief registry office records to reached nearly all of the Nor did they stand for election area. elected for 10 years by the primary and secondary town indigenous encampments. as chief in the villages in 28 29 ACCESS TO JUSTICE “No-one may be arbitrarily related to income sharing etc., Kabousazo, trained by the but “the village chief just arrested or detained. All are heard by the customary NGO COOPI which supports wanted to defend the Bantu”. detainees are presumed indigenous chief in all them with regard to legal He gave up on the case, innocent until proven guilty confidence. This system of issues. leaving Bagandou on his own following a process that justice is reconciliatory, its before being joined by other offers essential guarantees aim being to bring the two Discrimination members of his group. for their defence. The legal parties to a friendly resolution through wise counsel. The deadlines for detention must More often than not, Faced with such practices, resolution of family conflicts be observed. People may only according to Bantu villagers, the indigenous people of also almost always ends in a be sentenced by virtue of a conflicts between Bantus Yatimbo no longer refer cases reconciliation prayer known law that was in force prior to and indigenous peoples arise to the village chief, not even as the Mondjonga, at which the act committed. The right because of “a failure on the cases of physical abuse. The all members of the family or of defence shall be freely part of the Pygmies to fulfil pastor of the Fraternal Union clan come together around exercised before all of the their obligations”. of Baptist Churches (USEB) Republic’s jurisdictions and the eldest to repent of the emphasised that indigenous 12 wrongdoings they have caused administrations”. The Bantu generally refer people no longer wanted to between them and to demand the issue to the supervisory defer to the chief and wanted forgiveness. Access to legal authority, namely the village to leave their encampment. services chief (Bantu) who, according In contrast, in cases of to our information, tends to Deception and serious crimes between Legal services (courts and issue a guilty verdict against exploitation indigenous peoples, Pierre tribunals) are only established the indigenous person, even Evanto, PK6 village chief at in the capitals of prefectures. in cases where the situation In some areas, soldiers Batalimo says that the case has no legal basis. detached to the area fill in for is taken before the relevant In the smaller units of the judicial authorities. authorities. For example, the administrative districts When it is an indigenous Mayor of Batalimo, Mr Justin and local authorities, person that refers the case In Gouga, many indigenous Atela, noted that Pierre Evanto justice is provided by legal to the authorities, it is people have taken cases had arrested and brought representatives such as the quite common for matters of conflict with Bantu to the before him three young police or village chiefs. Article to be hushed up, as noted military unit based on the indigenous men in September 12 of Ruling No. 88/006 by testimonies received at border with the Republic of 2008. Like most of those dated 12 February 1988 Assiegui, Mbata, Bilolo and Congo. The soldiers often rule questioned, the Maliavo states the following: “In Mongoumba. in favour of the indigenous chief also acknowledged terms of civil and commercial people so that they can referring situations outside his justice, (the chief) is invested In this regard, the history demand heavy fines from the competence, such as repeat with the power of reconciling of Bokondjo camp is worth Bantu. offences, to the Yatimbo the parties. When taking recounting. The members village chief. office, he is required to of Bokondjo camp left During September 2008, an swear an oath before the Bagandou three years ago. indigenous man from Gouga Indigenous understanding judge of the local court in One villager mentioned a was beaten up by a Congolese of their rights and legal the presence of the village particular altercation following citizen over a 50 FCFA debt, procedures is often limited. council”. a hunting party during which, causing serious injury. The “a Bantu broke one of his indigenous man claimed As chief of the Route des Cases between indigenous brother’s teeth”. He then 100,000 FCFA damages from Manguiers encampment, peoples, for example, failure sold his hunting nets for the police, who ruled that the Pierre Evanto is now to honour a commitment, 2,000 FCFA so that he could guilty party had to pay 50,000 assisted by village members marital conflict, or conflict lodge a formal complaint FCFA. This amount was paid Pierre Ndayen and Helene but never handed over to the victim. 30 12 Article 3 of the Constitution. 31 The Constitution of the CAR indigenous villages: cases of RIGHT TO stipulates that, “The state conjunctivitis, yaws, thrush and other public authorities and malnutrition (swollen HEALTHCARE have a joint duty to ensure the stomachs of children). physical and moral health of the family”,13 and that public During discussions with the health and hygiene14 fall within indigenous communities, the scope of the law. many of them said that they regularly suffer from According to the 3rd General headaches, diarrhoea, Census of Population intestinal problems, and Housing (2003), life respiratory difficulties and expectancy amongst the toothache. indigenous peoples of the CAR’s forests is scarcely The team that visited Bilolo 39 years, as opposed to 44 noted a case of polio in an years for the Central African indigenous child of between population as a whole. eight and nine years in Anam, and one case of a person On the ground, apart from suffering from AIDS. The some health campaigns people also said that they (vaccination campaigns, suffer from frequent outbreaks distribution of impregnated of malaria, given that most of mosquito nets) which all of them sleep without mosquito the indigenous communities nets. contacted stated they had benefited from, their access Absence or to health services and remoteness of healthcare remains highly insecure, increasing the health structures vulnerability of these peoples even more. The different field teams noted that, apart from a small health post on the missionary Spread of disease site at Jericho, 3 km from Bobele village, there were no Numerous cases of disease, health structures established some of which had virtually within the indigenous disappeared from the communities visited. country, were observed in
13 Article 6 of the Constitution. 14 Article 61 of the Constitution.
32 33 Area visited Nearest health structure Approximate Difficulties in There is no borehole at distance accessing drinking Yatimbo but a dozen or so shallow wells which Jericho missionary site Jericho health post 0km water and a healthy are neither covered nor La Liberté Bakota health post 3km environment treated and which, by Bokondjo Bakota health post 3km the look of them, give no Mondimba Bakota health post 5km guarantee as to the quality Ngambo Bakota health post 6km The percentage of people of the water they contain. Moale Bakota health post 35km with access to clean The indigenous peoples Yatimbo Yombo health post More than 10km drinking water in the generally draw from the CAR is 26%. Amongst Route Manguier Batalimo health post 9km oldest of these, which indigenous peoples Bogani-PK6 Batalimo health post 6km are found quite close to this percentage can be Motomato Mbata health post 10km their encampment. Before considered virtually nil. Mossokpo Mongoumba health post More than 6km they had their own bucket, they had great difficulty in fetching water because Consequently, most “marginalised”, as stated by Lack of information their Ngbaka neighbours The water consumed indigenous peoples treat the inhabitants of La Liberté and inappropriateness refused to lend them themselves using medicinal encampment, who consider by indigenous peoples theirs. plants or by buying sometimes that they “are not treated of vaccination comes generally from dubious pharmaceutical the same way as other Bantu campaigns sources, backwaters or Indigenous villages products from itinerant patients at the Bakota health rivers. established almost traders commonly known as centre”, the Bantu often Although the indigenous permanently near Bantu Boubanguere. At Yatimbo, getting priority access to care. people seem to benefit Of all the areas visited, villages also have few, if a village with no health from vaccination campaigns only one had a pump. any, latrines. facilities, a resourceful young Cost of medical (research teams in the field This was Ziendi near Bilolo, where the health Bantu has opened up a small services did, moreover, attend a state store from which he sells vaccination campaign and post has dug a borehole. mosquito net distribution in According to reports, medicines to the population Another factor that makes the Lobaye prefecture), some, for access to this drinking and also offers his services health situation of indigenous example at Mondimba, lament water is, however, limited for injections in return for a peoples vulnerable is the the fact that “when we are for the indigenous certain sum of money. cost of medical services. informed of the vaccination BaNgombe, as it is a Indigenous people from La campaign, we get there too paying service. These Women do not generally Liberté encampment deplored late, or the vaccines are no people generally have receive any pre-or post-natal “the high cost of services at longer available”. At Bakota, to be satisfied with care and give birth at home, the Bakota health centre”, vaccination campaigns do untreated water. with all the ensuing risks while those in Mondimba not seem to take account of this involves. “A woman may justified their preference for the indigenous calendar. “A At Bogani, for example, not appear naked before any traditional medicine by their campaign that falls within a there is only one man other than her husband,” lack of financial resources. period of abundance of certain stagnant water point explains an inhabitant of Access to health services at products such as caterpillars providing people with Bakota, adding that they were Bilolo and Ziendi is difficult or honey will have very little water for drinking, not “treated like the Bantu” for the indigenous peoples chance of finding people in washing, and washing when they went to a health because they have to pay, the village or at an accessible clothes and cooking centre. “even for vaccinations and encampment,” says a man, utensils. Members of births”. Indigenous access to the rare adding that the “programme Mondimba and Moale health structures existing in should reach beyond encampments are forced their more or less immediate accessible encampments to travel to a water environment is, in fact, often and villages”, in other words source 3 km away. difficult because they feel target small hunting, fishing or foraging encampments. 34 35 RIGHT TO EDUCATION
Article 7 of the Central Development Report State schools show a very African Constitution indicates 2007/2008, the literacy rate low level of attendance that, “The state guarantees amongst adults in the CAR on the part of indigenous children and adults access is 48.6%. Statistics from the youth. Those at Yombo to education, culture and 2003 General Population and Yatimbo, for example, professional training. The Census in the CAR15 gives have no indigenous pupils. state and other public a rate of illiteracy amongst Other schools, such as at authorities have an obligation the indigenous population of Bakota, Moloukou, Batalimo to create and ensure the 95.4%. 1 and Motomato, have few good functioning of state indigenous pupils, despite institutions for the education large enrolment numbers in and instruction of young Low school enrolment general. people. Education is free amongst indigenous in state establishments The churches have at the different levels of youth established schools that education.” Article 6 states take in a large number of that, “The state and other Young indigenous people are indigenous youth (such as public authorities have a duty generally educated in their the missionary school at to create the prior conditions traditional practices by adult Jericho, 3 km from Bobele and state institutions members of the family or clan. village) and some that are necessary to guarantee In addition, they are trained exclusively reserved for such children’s education”. during initiation rites such as children (the Central African the Edzengi, which teaches Associated Catholic School at According to the United respect for elders and for Route des Manguiers). Nations Development tradition, discretion and the ability to keep a secret. 15Summary of results from the General Population Census, Programme’s Human Planning Ministry, December 2003.
School name Total pupils Number of indigenous pupils
Yombo mixed school 467 0 Yatimbo mixed school 227 0 Bakota mixed school 352 19 Moloukou mixed school 304 21 Batalimo mixed school 723 7 Bilolo mixed school 70 6 Jericho mixed school 118 102 Central African Associated 105 105 Catholic School at Route des Manguiers 36 37 “WE SENT OUR RIGHT TO CHILDREN TO EMPLOYMENT SCHOOL BUT THEY DIDN’T LIKE IT SO THEY DIDN’T GO BACK”
Distance from Discrimination Mr. Mokobe of Bakota School Article 9 of the Constitution In general terms, difficulties schools thus noted that children stipulates that, “The Republic in accessing salaried work Discrimination Discrimination of indigenous dropped out of school at the guarantees each citizen the were deplored in all the areas Very often, the schools are children at state schools same time and always around right to work, to a healthy visited. At Bakota, members of the very far from the indigenous was often noted. At Bakota, the same periods. This kind environment, to rest and indigenous community stated encampments. For example, a woman stated that “our of behaviour is particularly leisure time out of respect for Where it does exist, that they had no opportunity some children in the children are discriminated observed during periods of the requirements of national employment is virtually always of accessing jobs. They also community of Bokondjo say against”, while at Motomato certain seasonal activities development. It guarantees limited to working for logging admitted that they did not that they do not go to school indigenous people stated such as drainage fishing or conditions favourable to self- companies. Only two cases look for work because of the because of their distance and that “our children are hunting with nets. fulfilment through an efficient of salaried workers were “risk of discrimination”. Two because they “prefer to go frustrated by the ridicule employment policy. All citizens identified, one was relating to of them, recruited by the IFB hunting”. At Bilolo, children they receive from Bessé Chief Pierre Gbiya Ipole are equal in employment. Joseph Bengayo from Bogani- logging company, resigned from Mano are 15 km from children”. This idea was also from Moloukou 3 noted in No-one may be unfavourably PK6, who has been employed because their monthly Bilolo School and 20 km from put forward at Yatimbo where an interview that awareness treated at work or in their job as a prospector for the IFB salaries were half that of their Satouba School (Salo). inhabitants spoke of “threats raising campaigns aimed by virtue of their origin, their logging company for 13 years, Bantu colleagues, the money from Ngbaka children”. at parents at the beginning sex, their opinions or their the other an employee of due them allegedly embezzled Costs of school At Motomato, for similar of each school year never beliefs”. the Thanry logging company. by those responsible for reasons, four girls out of eight reached as far as the Ngombo Joseph Bengayo also stated paying them. enrolment children enrolled in school and Mon camps, considering There is little information that the IFB had registered (girls and boys) dropped out of that “it would be a waste of on employment amongst him with the Central African At Moale, two indigenous School fees (generally 500 school early. time because the Pygmies are indigenous populations but, Social Security Office (OCSS), FCFA parental contribution, people explained that, “In always on the move and have apart from some opportunities this being the only case 2002 some of us went to 250 FCFA insurance per child, no money to pay the school offered by logging companies, identified by the field teams and 100 FCFA contribution per Inappropriateness of look for work with the forestry fees”. they remain highly informal of an indigenous worker company and were hired. But child toward parent teacher school timetables and and very insecure. obtaining social protection. costs) pose a great challenge programmes we were earning between that indigenous parents have 8,000 and 9,000 FCFA Lack of access to In the village of Mossokpo, it while another worker, non- difficulty covering given the The school year seems little was noted that the hospital indigenous and with similar level of their incomes. At adapted to the indigenous salaried employment had trained an indigenous responsibilities, was paid up Mossokpo, the low level of way of life. Periods of high Only a handful of individuals midwife although her situation to 40,000 FCFA”. They left the school attendance amongst hunting and gathering activity in the areas visited were in seemed unclear from the company that same year. indigenous children is also lead to indigenous children salaried employment. point of view of formal partly due to an inability to dropping out of class as many employment. buy school supplies. of them leave for the forest to seek food.
38 39 RECOMMENDATIONS
Different forms of “embezzled the 72,000 FCFA” In the light of this report, International NGOs: labour exploitation that was due to him. the Central African NGOs note that the rights of the To help local and national A certain number of Another indigenous person indigenous populations of the civil society organisations to indigenous people say who identified 55 trees for CAR’s forests are regularly intervene on behalf of the that they work for logging IFB, valued at 55,000 FCFA, being flouted and insufficiently Central African Republic’s companies temporarily was not paid, the amount promoted and they therefore indigenous peoples, and without contracts as being considered “very large call on: particularly by strengthening “tree spotters”, identifying for a Pygmy”. their financial, technical and appropriate trees for The Central African institutional capacities; exploitation. The amount At Yatimbo, two indigenous state (government people stated they had To develop advocacy paid depends on the species and MPs): found: 50 FCFA for a white worked as prospectors for approaches aimed at wood, 500 FCFA for a the IFB logging company on promoting the rights of the monthly salaries of 20,000 To speed up the process of indigenous peoples of the redwood, 1000 FCFA for an formulating and adopting the aniegre. FCFA but their Ngbaka Central African Republic. supervisors had paid them draft law on the promotion and protection of the Those surveyed indicated that only 10,000 FCFA and kept Civil society: the other half for themselves. indigenous peoples of the representatives from the IFB Central African Republic; logging company “turn up” in To promote all forms of action It was frequently noted that in favour of the indigenous indigenous villages with their To fully involve the indigenous jobseekers are asked for peoples of the Central African lorries and “take at random” peoples in the state’s payment in kind, for example Republic. a certain number of them development policies. to work in the forest without large numbers of chickens or a contract and without any quantities of honey, before real prior agreement. The they can be recruited. This The international indigenous peoples may be situation also affects Bantu donors and asked to stop work at any jobseekers who are even organisations: time, without any explanation asked for baby goats. This practice also exists when and without pay. To support national workers go back to work after institutions and civil society in a technical stoppage. Several cases of their actions on behalf of the embezzlement were reported indigenous peoples; during the field studies. It was also noted that, before being hired, some jobseekers To encourage the Central are asked to hand over a Two indigenous men from African Republic to respect proportion of the salary they Gouga village, in Mongoumba its national and international are going to earn to their commune, for example, stated commitments to indigenous recruiter. that they were thanked for peoples. identifying and pointing out several dozen trees but were never paid.
A tree spotter who identified more than 50 trees for IFB explains that he was verbally dismissed by his boss, who 40 41 THE RAINFOREST FOUNDATION UK IMPERIAL WORKS 2ND FLOOR PERREN STREET LONDON NW5 3ED UNITED KINGDOM
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