Pigeons’ Progress in Congo’s Forest


The evening catch was accumulating in the nets when Crispin and the guards arrived at Mont Ngaliemu.

This was Crispin’s sixth trip to the forest salt-springs on the edge of the Loidjo River. These springs are visited by hundreds of mineral-seeking pigeons every day. On his first four trips Crispin had been the forest crier, carrying the word of conservation-to-come and warning the pigeon trappers that their business was illegal. Time to leave.

On his fifth trip he was accompanied by military. They came with guns, and they emptied the camps, but still they let trappers and their families clear the nets, finish the smoking and carry out all of their dried pigeons on hundreds of neat little skewers. Crispin and the military told the trappers, however, that this was the end. No more trapping allowed in the camps. Any further trapping would lead to arrest.

crossing river to mont ngaliema
The guards crossed forest all morning and into the afternoon.

That was in May. Crispin returned in early July with six of the newly arrived park guards. They walked all day west from the village of Oluwo , first to the pigeon camp of Mont Ngaliema and then across the Loidjo to the second camp of Mbula Likembe. The local Chief , to show his support accompanied them well into the forest.

pile of smoked pigeons
The houses were burned and the smoked pigeons piled up for a bonfire.

This time there was no discussion. The three trappers at Mont Ngaliema were arrested. Their leader, Onombe Komando, had vehemently opposed the creation of a park at the recent community forum before the traditional tambiko. He and his compatriots had already smoked over one thousand pigeon-packed skewers. The guards made a bonfire of pigeons in the center of camp. The houses were emptied, and torched.

pigeon netters arrested
On the left, Onombe Komando, was the leader and a long-time opponent to any hunting controls.

Ground nets full of struggling pigeons filled the forest opening where the springs bubble out of the earth. This was – the evening catch. As many as possible were liberated , then the nets were burned.

The prisoners were marched to the Loidjo River and on to the second camp, Mbula Likembe. They arrived as night fell. The camp was empty, but all the houses were torched. Komando said that no one had been there for a week.

Burning trappers' camp at night
The camp burned into the night.

The next morning they checked the pigeon opening. The nets had been left spread on the ground and were full of dead pigeons; a few still struggled. Komando shrugged when asked why the trappers would be so wasteful as to leave the nets spread. “So they can find supper when they come back”

releasing a few remaining live pigeons
The pigeons that were still alive at Mbula Likembe were liberated.

Again the living pigeons were liberated. The prisoners collected the nets into a pile; it was set on fire.

On the way back Komando said that he knew what he did was wrong and that he would never come back to hunt in the pigeon opening again. “Give me work with the park”, he said, “I, too, will be a guard.”

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A Park for Bonobos? Do the Ancestors Want It?

We tried to convince MamaChefitaine, the Chief of the Bangengele, that a park was needed in her lands along the Lomami River. She did not disagree, but she was reserved. For many months she remained reserved. Then, one morning she came to the TL2 way-house in Kindu. She is a woman whose size and assurance command attention. She walked in with something to say. Before John or I could offer, she pulled out the chair at the head of the table. MamaJose hurried in to pour a cup of tea. She bobbed in deference as she handed the cup to the chefitaine.

mamachefitaine of the Bangengele

The chief of the Bangengele is an impressive woman.

“There is a way”, mama chefitaine announced as she sipped the tea. “The chiefs might agree”, she paused and looked at us to see if the significance of the remark had registered. We nodded and said nothing. She sipped her tea again. “They will agree if the ancestors agree.” We must have raised our eyebrows. She looked meaningfully first at John and then me, “So, we must have a ‘Tambiko’.”

We did not argue, but what did she mean: to “have a ‘tambiko’?”

I was first introduced to “tambiko” on the Rwenzori mountains in 1975.

John and porter in 2005, at last cabin

John at the third cabin on the Rwenzori mountain in 2005. The porter on his right was also with us when we climbed in 1975. Photo by Kim Gjerstad.

We had climbed past the gardens and mango trees; we had been climbing through forest for some time, when our guides stopped in a little clearing. There was a cluster of Mangongo leaves, large and flat on the ground; on top of them a few crumpled Zaire notes, a bit of cloth. One guide swung off his basket-pack and ripped a single banana from the cluster at the top of his load; the other porter put down a bit of salt.

“You have to leave something. You have to “tambikia” the ancestors; you are walking up their mountain”

John did not hesitate. He already knew something of “kutambikia”. He pulled out a few low-value Zaire notes and tossed them on the pile.

“There was a missionary from Nyankunde” the porter added, “Last year. He refused to leave anything for the “tambiko”. He got lost on the ice, he never came back.”

We climbed the next four days without incident…up to the border of the equatorial ice.

rwenzori_last stretch to glacier

The last day, we climb to the glacier in 2005. Photo by Kim Gjerstad.

When I got back to my Peace Corps post at Nyankunde I asked my closest missionary friend, Marianne, if it was true. She nodded sadly…”Yes, ‘ice blindness’. Dave never came back.”

“Tambiko” first entered our work in Epulu at the beginning of our Okapi study – 1986

Our friends in Epulu were emphatic. “You have to ‘tambikia’ the forest where we work.” “The ancestors must know and approve – or we won’t catch okapi.” “Bad things might happen.”

So we “tambikia-ed “, but to do so we had to find a descendent of the right ancestors. The Walese had become scarce. The Walese-dese are, in fact, a disappearing ethnic group. Now along the Ituri road there are mainly Nande, Bila, Ngwana, and Ndaka. Their elders would not do. They could not call the long-gone generations of Lese that once lived in tiny hunting and banana farming camps deep in the forest. We found one old man, Bakana, head of a tiny remnant Lese village along the road. He was willing.

Chief of Lese village

One of the few old Lese-Dese chiefs along the Ituri Road. Maybe the only one –?

He hiked the 24 km out to our camp, belying his wizened appearance. He had a live chicken in his hand, he pulled feathers from it all along the way: a few at each stream crossing, a few at the top of each hill, and a few at barely visible side paths, still used by Mbuti (pygmy) hunters. John and I followed behind with about ten of our local collaborators, Mbuti, Bila and Ndaka.

Arrived at our camp site, a fire lit, an alter built, the chicken was slaughtered. Refusing rest, old Bakana pulled himself to full height. With his hands in the smoke of fresh forest herbs, he called out a long litany of ancestors. In the complex Kilese I caught only the words I recognized as names — there were many. With all those ancestors on our side, we could not fail…and we didn’t.

Dieudonne putting on collar

Dieudonné, one of our team, fastening a radio collar on a male okapi.

Now, here, in this river rutted forest of the TL2 lowlands, in 2010, what did “tambiko” mean? Who was going to call out the ancestors? And how will this change the chiefs’ acceptance?

Mamachefitaine explained that all the Bangengele chiefs had to be called together, not just those who had ancestral lands in the future park . They could not just say “yes” or “no”. They had all heard about the Park. They all knew what overhunting meant, how foreign hunters came to profit from the richness of their forests, but now they had to consult the ancestors. The forest belongs to the ancestors.

Word of “tambiko” spread. Preparations were made. In the end there were three “tambikos”, one among the northern Balanga ethnic group and two among the Bangengele ethnic group.

I know that we did not witness the entirety of any of the rituals, but we certainly saw more than I expected; more, I think, than mamaChefitaine expected. Short photo documentary below.

Mixing herbs and saliva

An elder of the Balanga mixes herbs, traditional alcohol and his saliva, speaking all the time to us and to the unseen ancestors.

a balanga chief speaks

Another chief of the Balanga speaks emphatically, punctuated with traditional bell, wearing a suit and tie for effect. Then he adds alcohol and his saliva to the traditional mix.

goats for feast

Goats are slaughtered for the feast after the Balanga “tambiko”.

A chief speaks at Olangate

At the Bangangele “tambiko” in the village of Olangate a chief cries out the plight of his people to the morning sun. He is dressed in suit-coat, traditional genet skin and power necklace.

Herbs, alcohol and saliva
A Mungengele elder, surrounded by other cheifs, spits alcohol and herbs to show his acceptance and the ancestors acceptance of a park along the Lomami.

Olangate_ we all danced
Afterwards we all danced to the traditional talking drums. The mayor of Kindu (a Mungengele) to my left and the mamaChefitaine beyond him.

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Congo Tourism 5: A Different Take on a Trip to Camp Bonobo

jojo and max at bonobo camp 1
Max and Jojo at Camp Bonobo in the future Lomami National Park.

It all looks different when you are under 25 and coming for the first time to the Lomami.  Our youngest daughter, Eleanor (called Jojo), was joined by her good friend, Max, in Congo.

Here are tidbits of their perspective on city, forest and camp life in Congo, gleaned from a combined journal that they generously shared along with their great photos.

Their background:
Jojo was born in Congo and lived in a forest village until she was 8 years old when war swept through the east.  During Congo’s war she stayed at our upstate New York base and went to American public school while John and I travelled alone to Congo.  But Jojo’s last few years of High School were at TASOK, the American School in Kinshasa.  Reported here, is her first trip to the Lomami forest.

Max and Jojo met as counselors at a summer camp in the Adirondack Mountains.  Both of them, they discovered, were attending college in Minneapolis, Minnesota, and, more importantly, they liked each other.  Max had travelled in Europe before, but this was his first trip to Africa –DR Congo, no less!

Max’s flight into Kinshasa– where Jojo was waiting  (Max wrote this):
I was already able to get a small taste of Congo.  Most of the Congolese on the plane were well dressed. One man wearing thick rimmed glasses carried a brief case in one hand and an electric iron in the other.  Most of the women had on high heels.  A young man sitting across the aisle from me wore a narrowly cut white suit with a cut off collar and sun glasses. Throughout the flight he sat on the arm rest of his seat talking enthusiastically to a man sitting next to him who seemed, at best, marginally interested.

Arrived in Kinshasa, a man in uniform was looking for a “Mr MaxMan”;  he found me and helped me get through immigration.  They claimed that I didn’t have my yellow fever immunization shots, but I think that was a scam, because I did.  Either way, I soon made it through and found Eleanor sitting on the steps outside looking more beautiful than ever.

A couple days in Kinshasa  (Jojo must have written this):
Kinshasa meat market
Bargaining for dinner in the Kinshasa meat market.

It was especially interesting for me to travel around Kinshasa with someone seeing it for the first time.  Max remarked on Congolese lifestyles that I had ceased to notice. He pointed out that everyone put time, money and effort into their hair no matter what their job.  For instance, women whacking bloody meat at the market were wearing fancy wigs, a woman sweeping the road verges had amazingly fine and intricate corn-rolls….

Max and Jojo fly to Kindu:
Kinshasa airport again: After being questioned about the sunblock, AA Duracell batteries and green water bottle (suspiciously camouflagesque) we passed through security.  We were then told that we weren’t on the manifest.
We were saved by Michel (Hart’s driver) who crossed and re-crossed the Kinshasa airport, pushing through sweaty and loud crowds until, somehow, he got us on the manifest.

Kindu airport: Equally disorganized but smaller, much more laid back and friendlier.  We met Salumu, a round-faced confident man who sorted our visas and paperwork as we sat on the luggage counter taking in the scene.  Then we took our first moto-bike ride of the trip through the dusty streets of Kindu, to one of several home-bases for the Harts’ TL2 project.

A look at Kindu:
The Hart’s base is a little cement and brick house left over from colonial times.  There is a living room/dining room, office, courtyard, bathroom and two bedrooms.  There is an outdoor kitchen that is Mama José’s domain, equipped with charcoal stoves, several buckets of water and a wooden cabinet.  A bamboo wall encloses the house and small yard.  There are several chickens and two African guinea fowl which are referred to as Mama’s “kanga”.  We spent a long time speculating which was male and which was female.

We put our tent in the yard and met a small crew of men some of whom have been working on conservation projects with the Harts for years. The house in Kindu is sparsely furnished, lacks internet, but has other treats such as fruit salad every morning, ever present hot water for tea, juicy lemons and honey.  Mama José makes homemade peanut butter and a delicious daily meal.
More about  Mama José :  She is kind, always smiling and delights in caring for the Harts and the TL2 crew.

with Mamajose in Kindu kitchen
In the kitchen with Mama José.

We were in Kindu for two days.  We woke up at around 7:30 but were still the last ones up every morning.  Through our tent we would hear men in other tents waking as early as 5:30.

The trip towards the future park:
On our third morning we donned sunglasses, hats and bandannas.  We mounted two Yamaha 100s,  Dino and Jojo on one and Max and Gillain on the other.  We waved good-bye to mama José, the guinea fowl and set off for a village called Tshombe Kilima on the edge of the future park.  For about six hours we bumped over sandy paths across savannas, along dirt paths through forests, past small villages and across many streams and narrow rivers.  Often we got off as Dino and Gillain maneuvered the “pikipikis” (motorbikes) across log bridges.  At the larger Kasuku River, we and the “pikipikis” took turns crossing in a little dugout.

pikipikis crossing bridge
Taking the “pikipikis” across a small bridge.

Part-way through the trip we stopped and bought delicious bananas and oranges by the side of the road.  Thankfully we ate several bananas on the spot because by the end of the trip they were a grey mush.  And the bananas were not alone in suffering.  Although the pikipiki ride was an exhilarating way to see a lot of country, towards the end our butts and Max’s knees were pretty sore.
We were warmly welcomed at Tshombe Kilima, and introduced immediately to a large group of men; probably most of the village had come to see us.  We were served tea and roasted manioc.  Jojo felt shy and wished her parents were there to do the talking.

The camp at Tshombe Kilima is well organized : two dirt buildings, an outdoor paillote (leaf roof but open walls), and outdoor kitchen all surrounded by bamboo walls.  One side opens into the village and the other side, where there are two outhouses and bathhouse, opens into the forest.
We set up our tent and then walked to a small nearby river for a rinse.  The water was black and cool and beautiful, but we were both afraid of crocodiles.  We dipped in and out as quickly as we could.  We were upset with each other at the time, but in hindsight it was very funny:  Both of us scared and arguing about crocodiles while standing nearly naked on the banks of a peaceful forest stream.

The walk to Katopa camp:
There were seven of us:  Dino, Max, Jojo, Shindano and three other porters, one of whom was called “General”; however, since he kept falling behind, Dino and the others started calling him “Colonel”.  It was a great group of people.  Shindano is small and always smiling.  Dino is easy-going and very considerate.  We walked about 25km each day.
The first day’s walk seemed to fly by, through forest and a big savanna island. Before we reached the savanna, Shindano brought out a breakfast of sardines and shikwong (manioc that denatures a bit through putrefaction before being dried, pounded and made into a hard but flexible paste).

Max strides out
Max (second from right) strides across the first savanna island.

We had never seen anything like the savannas before.  The soil was white and sandy, but such a variety of grasses and birds!  At places the path was deep and narrow; we walked one foot in front of the other and as quickly as possible to escape the sun and reach the cool forest on the other side.  When we arrived we were drenched in sweat and very thirsty.
Shindano carried a chicken the first day that he cooked that night where we camped in the forest on the banks of the Luidjo River.  Chicken and onions on rice – it was delicious.

Shindano cleaning rice at Luijo camp
Shindano cleaning rice at the camp on the Luidjo river.

We bathed in the Ludjo, too tired and sweaty to fear crocodiles and then fell asleep to an orchestra of forest insects.
The second day’s walk, to camp Katopa seemed longer.  We crossed two large savannas and arrived at the Lomami tired but excited. Shindano bellowed and soon a large dugout was headed across the fast-flowing river to bring us to Katopa camp.

Arrived:
Men gathered along the shore to greet us – enthusiastic hand shaking and shouts to announce our arrival.  We were ushered to a paillotte where we drank sweet tea and took our wet shoes off wrinkly, white feet.  There were chickens and ducks wandering around freely and several tents set up for men taking a break from the field camps.

We quickly set up our tent too , then took a bath in the Lomami before dinner of sombe (manioc greens), chicken, rice and more tea. To bed early.

Jojo and Max spent a week at the field camps, each only a couple hours walk from Camp Katopa.  Now they are both back in Minnesota.  And, hey, they are welcome to come again — anytime.

A few more photos of their trip.

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Story of Pride and Impotence along the Lomami

We had visitors at Camp Katopa, so John suggested a day-trip down the Lomami to the little village of Polepole on the west bank. Once a bigger village, now barely 15 huts, it is still the domain of Sheyh Musara. “Take him some coffee and sugar”, John advised, “he will be delighted.” John stayed behind to go over field notes while the rest of us, including our youngest daughter, Eleanor, with her boyfriend, Max, all piled into a dugout.

Polepole was once a capital for elephant slaughter along the Lomami. I am not sure what the Sheyh’s role was in the killing. According to him he came to farm and raise goats, and he came after the execution of José le Maitre. Recently, however, the ravages of age have not dealt well with the Sheyh. John took him north to Kisangani in our dugout in 2009 for a cataract operation. He was accompanied by his wife.

Couple Sheyh Musara
The Sheyh and his wife in our dugout headed to Kisangani last year. She is younger than him, but still at least forty years old.

He returned a seeing man. This was of great local importance as Sheyh Musara is one of the few literate men along the Lomami and the only one with a collection of books to prove it. His books were piled on the wooden bench next to him when we filed into his small hut after climbing the steep bank of the Lomami at Polepole.

a troubled man
Sheyh Musara with his books to console him.

He greeted us formally, squinting near-sightedly. Immediately we made him coffee sweetened with many generous spoonfuls of sugar. He was delighted. And slowly, one cup at a time, as water boiled in a little pot, we made coffee or tea for the rest of us as well.

Sheyh told us his tale of woe: he returned a seeing man to Polepole, but soon had a multitude of other ailments ranging from rheumatism to ulcers. He needed treatment and undertook the long trip on the back of a bicycle to the major town of Lodja, stopping at his daughter’s along the way. She dutifully came up with the funds needed for a doctor and medicine. He continued to Lodja, where he stayed at a distant relative’s compound. The first day he bought some small gifts for his daughter and for his wife back in Polepole. That night he slept in the little room allotted him, with all that he had bought and nearly all that he owned. At two in the morning he had to make a trip to the outhouse. When he returned he found an empty room. Gone were the generous 400,000 FC for his medical treatment, gone were his pants, his shirts, his one pair of shoes, the cloth he had bought as a gift for the women, his little 3-battery radio, his soap, even his sheets and his candles. Alas.

He suspected the son of his distant relative was in collusion with corrupt police. He wrote a very respectful letter explaining the sad case to the judge of the local tribunal. He waited and he waited for a full 40 days, but there was no response. He had no option, he returned to Polepole.

The Sheyh's formal complaint
A respectful, but futile letter.

Here is what I think: he never had 400,000 FC (=400$) but perhaps 40,000 was stolen. Here is what we all know: whatever he had is gone forever and he will neither get it back, nor will anyone ever be punished.

As the Sheyh was talking and we were sipping our tea, I watched Salumu and DeDieu talking with a young man (maybe 20 years old – no older) outside the door. He was gesticulating towards his head, DeDieu took a picture. Later as we all lined up for a photo with the Sheyh before leaving, all of Polepole jostled to be included – except this young man.

examining the adulterer's scars
Salumu examines the adulterer’s scars.

As we stepped into the dugout and started the 3-hour motor upstream to camp Katopa, Salumu explained the young man’s story. It was actually the Sheyh’s second tale of woe, but one he did not tell us. The “mature” wife of Sheyh had taken an interest in the young man and apparently they had become covert lovers. They were about to run off when their plot was discovered. Thus the machete wound on the boy’s head. Thus the absence of the Sheyh’s wife….

As the dugout chugged slowly upstream and night came on, we mused about what it meant that the young philanderer stayed behind in Polepole with the old cuckold and yet the adulteress wife ran off.

Eleanor stated with certainty: “She obviously had had enough of the old man. Good grief, if her lover was too fearful to go with her, she just went by herself.”

I was less certain. If the philanderer had been sliced with a machete, what did the Sheyh and his relatives do to the wife? I just hope that she managed to flee and find a relative who would take her in. The options for women are so small and so ephemeral in Congo.

Nursing his Lodja losses, the Sheyh’s riposte would be that JUSTICE, itself, is too small and too ephemeral in Congo, but here its absence served him well.

The Sheyh seeing us off
The Sheyh gathered his Polepole villagers to see us off, but neither the philanderer nor adulteress were visible.

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