Annexes – Chapter 5

CBG Mine Expansion Project ESIA: Annexes – Chapter 5 6 ANNEXES - CHAPTER 5 Annexe 5-2 Volume II (Annexes 16 and 17) ANNEXES ANNEXE 16: HISTORY OF VILLAGES, LAND TENURE AND POWER ....................... 1 ANNEXE 17: CULTURAL HERITAGE SITES ...................................................... 72 1 ANNEXE 16: HISTORY OF VILLAGES, LAND TENURE AND POWER 1 DARAMAGNAKI COMMUNE 1.1 VILLAGE OF DIANDIAN Meaning: Dian means “happiness.” 1.1.1 HISTORY The village of Diandian was founded by Mamadou Safahirou Bah (aka Thierno Dian), who came from Hafia (Télimélé), which was founded by his father, Saliou Sadjo Bah, who came from Timbi Touni (Pita). After more than 25 years in Hafia, Mamadou Safahirou Bah decided to leave the village because of the evil genies occupying the area and to found his own village, the current Diandian. That was long before the colonial era. When he arrived, the area was unoccupied and he did not need authorization to settle. He was accompanied by his father and his family. He was a farmer and a great marabout (Islamic religious teacher). Several years later, he was joined by several lineages, including Diaogbé, led by Mody Cellou Bah, who came from Bagnan (Labé), Mamadou Mika Bah, who came from Bourouwal Tapé (Pita), where he had formed a relationship with the founder’s father, and by Mamadou Mika Bah from Kébou (Guinea-Bissau), who was on the move fleeing the power of Alpha Yaya Diallo, king of Labé. Upon arriving at Diandian, he decided to live there permanently. The founder later hosted Mody Sory Pérédjo Sow, who came from Doubi (in Koin Tougué) by way of Belaly (Telemilé). Finally, he hosted Karamoko Sidi Diallo, who came from Kouramangui (Labé) by way of Belaly (Télimélé) and then Missidé Diandian. 1.1.2 LAND TENURE AND POWER Land is acquired in the village through clearing and establishing plantations. It is passed down through the wives. The children of each wife work on their respective mothers’ land, which is given by their father during his lifetime. Outsiders are hosted in the village by the elders of the lineages, who together form the Council of Elders. Land for building is given to the outsider, but land for crops is lent or given to him. He does not have the right to choose the location of his house or his cropland. But if a project comes to the village, they consult several other 1 villages founded by the children of Missidé Diandian, specifically Karé Dabbhel, Sitako, Missira, Pora, Gaidhe Djelil, Thiéwéré and Tekebadhè. Village business is decided by the Council of Elders, of which the current eldest is Thierno Mamadou Alpha Bah. The elders are chosen for their age, wisdom and ability to resolve conflicts in the village. Thierno Mamadou Alpha Bah is assisted by the sector chief Mamadou Hasmiou Bah and the elders of other village lineages, such as Thierno Mamadou Mouctar Bah (Imam), Saly Mamadou Bah, Mamadou Gandho Sow and Mody Abdoullaye Bah. 1.2 VILLAGE OF KOURAWI Meaning: The village bears the name of the Kouratier tree (parinari excelsia) under which the founder’s forge was set up. 1.2.1 HISTORY Manga M’bouraké Kanté is the founder of Kourawi. He left his native village of Timbi Konladé (Pita) to flee the forced labor of the colonial period. He went to Bambaya (Télimélé) and then to Diandian (Télimélé), where he stayed for several years with the canton chief of the time, Thierno Mouctar Bah, who told him to seek a place to settle. That led him to Thiankwé (Télimélé), where he was welcomed by Alpha Bocar Thiankoye Bah, and finally to Kourawi, which was not occupied and where he settled with the authorization of the canton chief of Diandian, Manga M’Bouraké Kanté. He set up his forge under a kouratier tree. That was during the colonial period. After settling, Manga M’bouraké Kanté hosted: • Baïlo Bowal Kanté, who came from Timbi Madina (Pita) by way of Roundé Bamé (Bambaya Télimélé) before settling in Kourawi, where he was hosted by the founder. The current elder of this lineage is Thierno Fodé Kanté. • Thierno Tely Bah, who came from Kerkeré (disappeared today) and was invited by the founder, who, after settling him, gave him his adoptive daughter, Oury Bella Camara, in marriage. The current elder is Diao Bah. • Amadou Diouldé Bah from Guileré (Bambaya Télimélé), who was hosted at Kourawi by the founder to work the land. The current elder is Satenin Bah. • Yero Tala Bah, who came from Saré Kaly (Télimélé), settled at Kourawi to flee forced labor. The current elder of this lineage is Yero Tala Bah. 2 • Yero Diouldé Sané, an artist from Timbi Madina (Pita), went to Boké to play. On his return, he stopped at Kourawi, where he settled permanently. Mamadou Sané is the current elder of this lineage. • Gallè Manè, who came from Boké, first went to Toumbeta, then Parawol (Sangarédi) before settling permanently in Kourawi because he married a woman from the village. Yero Diouma Manè is the current elder of this lineage. No village was founded by people leaving Kourawi. 1.2.2 LAND TENURE AND POWER Cropland is not divided among lineages. Each year, the lands are redistributed by the elder of the founding lineage. Land is transmitted as follows: the father divides his land among his wives and keeps a portion of it. On his death, the children inherit from their mothers and the father’s portion is shared among them. Newcomers are hosted by the founding lineage, which grants them cropland. Land is always lent to outsiders, no matter how long they have been in the village. Villagers acquire land by clearing it or establishing plantations. Village business is decided by the elders of lineages present in the village. The last word always goes to the elder of the founding lineage. A youth organization exists, chaired by Diao Baïlo Kanté. Decisions that concern village lands are made independently. 1.3 VILLAGE OF LIMBIKO Meaning: Limbiko is the name of the pond near the village. 1.3.1 HISTORY The village was founded by Mosory Dounkiwal Bah, who came from Timbi Touni (Pita) during the colonial era. He left his native village to go and buy salt in Boké. On his way, he stopped in Diandian, where he was welcomed by the father of Thierno Mouctar Bah, the canton chief of Diandian. After spending several years in the village, he was settled by the founding lineage of Diandian near the Limbiko pond, amid a cluster of trees. The village moved to its present site because of forest harvesting in the area by the children of the founder. After the village was founded, Thierno Souleymane Bah, son of Mosory Dounkiwal Bah, hosted Mamadou Diallo, a hunter from Weddou Koula (Télimélé), and gave him 3 his sister Salématou Bah in marriage. The current elder of this lineage is Alpha Amadou Bah. Today, these two main lineages are the only inhabitants of the village. No other village was founded from Limbiko. 1.3.2 POWER AND LAND TENURE Land transmission goes through the wives, who then distribute it among their children. A wife loses her rights to her land if she remarries. Newcomers are hosted and settled by members of the founding lineage after informing the Elders of Diandian. Cropland is lent to them. Outsiders may buy land to establish a plantation. In such case, they are solely responsible and may sell it whenever they want. Land is acquired clearing, purchase or establishing plantations. Village business is decided by members of the founding lineage. The final word goes to the eldest, who must be fair and capable of defending the village and resolving its conflicts. Today, this person is Alhassane Bah. Decisions concerning land are made with the village of Diandian because of their tutorship connection. 1.4 VILLAGE OF PETOUM NYALBI Meaning: Petoum means a small rocky surface and nyalbi means calves; in Fulani, the name refers to a small rocky surface where the founder’s calves went to drink. 1.4.1 HISTORY The founder of this village came from Kahirè in the district of Diandian. He was seeking pastureland for his herd and could not stay in the same village as the farmers. The village chief of Diandian asked him to move away and to leave from the other side of the Pora pond. He first settled in the village of Horèthimmè, where he stayed several years, but one of his children died every year in this village. He finally left this haunted place to found the village of Petoum Nyalbi. That was during the colonial era. Permission to found was granted him by Diandian and Lougal because this area marked the boundary between the two villages. Land was granted to him by these two villages with no conditions. They therefore had complete freedom to manage, and host outsiders on, the land without turning to these two villages. Since it was founded, no other village has been founded from Petoum Nyalbi. 4 1.4.2 POWER AND LAND TENURE The founding lineage in this village, represented by the elder, hosts and settles outsiders. In this village, land for housing is always given but land for crops and plantations is lent. An outsider never chooses his housing or crop location. He is always directed by his tutor. Land transmission always occurs through the wives, who then distribute it among their children. The village decision makers are the elders of the founding lineage. 1.5 VILLAGE OF PORA BANLA Meaning: The pond of the much-travelled road. 1.5.1 HISTORY The founder of this hamlet was called Alpha Oumar Bah.

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