Behind the smile, Batwa people, Uganda / Šta se krije iza osmeha, Pigmeji iz Ugande

Nedaleko od granice sa Ruandom i D.R.Kongom nalazi se Kisoro, mali grad, ususkan plodnu, zelenu dolinu, okruzenu vulkanima. Stidljivo sunce mi je grejalo ruke tog jutra. Kisoro je i pre zore na nogama, kao i ostali africki gradovi. Ja sam se budila uz veliku solju instant kafe. Iako poseduje plantaze kafe i caja, u Ugandi veoma tesko mozete popiti soljicu dobre crne kafe. Sve je podredjeno izvozu.
Artur je dosao bodom* po mene. U zimskoj jakni, sa kapuljacom na glavi, uz polu duboke, kabaste cizme bio je pod punom opremom, te se zapitah gde smo mi to krenuli …

Osmehnuh mu se i ponudih solju slatke kafe. U Africi cete lako zaboraviti na vreme, jer je sve relativno, nepouzdano, sve trazi strpljenje, ono sto ljudi sa Zapada cesto izgube, a da i ne primete. Ispih jos par gutljaja i sedoh na hladan boda. Nakon 40tak minuta voznje, daleko od asfalta, po malo skriveni, zive preostali Pigmeji nacionalnog parka Mgahinga.

*boda – mali motor, koji je popularno prevozno sredstvo, cesto i taxi, u Africi

Not far from the border with Rwanda and DRC is Kisoro, a small town planted in a fertile, green valley, surrounded by volcanoes. The shy sun was warming my hands that morning. Kisoro was up before dawn, like other African cities. I woke up with a cup of a big instant coffee. Although there are tea and coffee plantations in Uganda, it’s very difficult to have a cup of good black coffee, as almost all go to export.
Arthur came in with a boda * to pick me up. In his winter jacket, with a hood on the head and a half-deep, heavy boots, he had it all, so I started to wonder where are we going …

I smiled and offered him a cup of sweet coffee. In Africa you will easily forget about time as everything is so relative, unreliable, everything requires patience, the thing people from the west lost without even noticing. I took a couple of sips and sat down on a cold boda. After about 40 minutes of driving, away from the pavement and a little bit hidden live the Pygmy people of the National Park Mgahinga.

* boda – a motorcycle

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„Zdralovi lete do jezera koja se nalaze nad Egiptom i iz njih izvire Nil. Tamo zive Pigmeji. Ovo nije prica, vec cista istina.“ zapisao je Aristotel u „Istoriji zivih bica“.
Pominjani i u delima Homera, koji je pisao da zive u Indiji i danasnjoj Etiopiji. Rec Pigmej dolazi od grcke reci pugme, na latinskom pugnus, sto znaci saka. Izvorno, to je bila mera za udaljenost od rucnog zgloba do lakta. Henrich Schiffers u svom delu „Afrika“ pise o evropskim istrazivacima i misionarima koji su se susreli sa ovim plemenima na svojim ekspedicijama, ciji je cilj bio otkrice izvora magicnog Nila.

Prosecan Mutwa * (pripadnik Batwa plemena, pojedinac) je niskog rasta – do 150cm, blago kosih, sitnih ociju, ten im je nesto svetliji od pripadnika Bantu plemena * (africki crnci). Kosa je kovrdzava i ostra, kao i kod Bantu suseda. Lice im je sitno, nozdrve siroke, dok su usne tanke. Njihovi dalji rodjaci su pripadnici San plemena – poznatiji kao Busmani, otud i fizicka slicnost.

Vecina Pigmeja koji zive u Ugandi su pripadnici naroda Batwa. Ovde je zivelo 1771 Batwa, dok je broj domacinstva bio 403. (Kabananukye and Wily, 1996.) .
Kontakt sa Batwa plemenima imali su i pastoralisti Tutsi i zemljoradnici Hutu pre oko 2.000godina. Trgovina je postojala – Batwa su nudili med i meso zivotinja iz sume, za proizvode Bantu stocara. Skoljke su bile veoma cenjene, buduci da su Batwe daleko od okeana. Kad je prvi Tutsi kralj dosao u Kigezi region priznao je vlasnistvo zemlje Batwa plemenima i placao im uredno porez, trazeci i dopust zajednice pre krunisanja. Poznati po svojoj muzici i plesu, Batwe su cesto radili kao zabavljaci na dvoru i bili veoma postovani zbog toga.

” Cranes fly to the lakes behind Egypt, and from there the Nile springs out. There live the Pygmy. This is not a story, but a simple truth. ” wrote Aristotle in his Biology. Also mentioned in the works of Homer, who wrote that they live in India and today’s Ethiopia. The word Pygmy comes from the Greek word pugme, on the Latin pugnus, which means the hand. Originally, it was a measure of the distance from the wrist to the elbow. Henrich Schiffers in his work “Africa” writes about European researchers and missionaries who met with these tribes on their expeditions, and their goal was to discover the source of the magical Nile.

An average Mutwa * (a member of the Batwa people, an individual) is low – up to 150cm, slightly slanted, small eyes, the skin is slightly brighter than members of the Bantu people. The hair is curly and sharp, as with Bantu’s neighbours. Their face is small, nostrils wide, while their lips are thin. Their further relatives are members of the San tribe – more commonly known as the Bushmen, hence the physical similarity.

Most of the Pygmy living in Uganda are the members of the Batwa people. The number of Batwa people that lived here was 1771, while the number of households was 403. (Kabananukye and Wily, 1996).
Pastoralists Tutsi and the Hutu farmers also had the contact with the Batwa tribes about 2,000 years ago. The trade was established – Batwa offered honey and bushmeat for Bantu livestock products. The shells were highly appreciated since Batwe are far from the ocean. When the first Tutsi king came to the Kigezi region, he recognized the land of the Batwa people and paid them a regular tax, seeking the blessing of the community before crowning. Famous for their music and dance, Batwa often worked as entertainers at the palace and were very honoured for this.

Kada ih upitate – ko ste vi? Jednostavno ce vam odgovoriti – ljudi iz sume.

When you ask them – who are you ? They will simply answer – people from the forest.

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Geneticke studije utvrdile su da su ’’ljudi iz sume’’ medju najstarijima na planeti. Naime, tragovi njihovih naseobina pokazuju da su oni ziveli nepromenjenim, nomadskim nacinom zivota od pre oko 60.000 godina, sve do poslednje dve decenije, kada su i pretrpeli velike socio-kulturne promene. Njihov nacin zivota bio je vezan za sumu, ziveli su u skladu sa prirodom. Batwe i danas osecaju snaznu duhovnu povezanost sa sumom, iako vise ona nije njihov dom. Suma je jedini autoritet koji postuju.

U njihovom recniku nije postojala rec – bogatstvo. Sve sto su posedovali su nosili sa sobom – nekoliko zemljanih posuda za kuvanje i oruzje – luk i strelu.
Ako je Mutwa zdrav i ima gde da spava, ako nije gladan ni zedan, nema razloga da bude nezadovoljan.

Genetic studies say that “people of the forest” are among the oldest on the planet. The traces of their settlements show that they lived the same, unchanged nomadic way of life for about 60,000 years, until the last two decades, when they suffered great socio-cultural changes. Their way of life was related to the forest, they lived in harmony with nature. Batwa still feel a strong spiritual connection with the forest, although it is no longer their home. The forest is the only authority they respect.

The word wealth was not in their dictionary. All they owned they could carry with themselves – several earthen pots for cooking and weapons – bow and arrow.

If Mutwa is healthy and has where to sleep, if he is not hungry or thirsty, there is no reason to be dissatisfied or unhappy.

Ovo selo vec je naviklo na posetioce, sto zaviruju u njihove male kuce od slame i blata. Kuce se grade brzo, do dva, tri dana traje izgradnja, jer celo selo ucestvuje i pomaze. Blato se pomesa sa slamom i lepi u debelom sloju na konstrukciju od drveta. Krov je od gusto pletene slame, dok se lisce na kraju postavlja.
Naviknut na komfor u prostoru, zapadnjak se moze osecati skuceno, pomalo klaustrofobicno u njihovim domovima. Ulaz u kucu je veoma mali, cesto cete morati sasvim da cucnete ili cak puzeci udjete. Obicno se kuca sastoji iz dve vezane prostorije – sobe gde se spava i sobe gde se kuva, jede i druzi dok napolju pada kisa. Neretko,  kuca ima jednu mracnu prostoriju, u cijem sredistu pucketa vatra, zauzdana velikim kamenjem. Kreveti su obicno uz ognjiste, da im ne bi bilo hladno u tim kisnim jutrima.

This village has already become accustomed to visitors, that go into to their small houses, made of mud and straw. Houses are built quickly, construction lasts for two or three days, as the entire village participates and helps. The mud is mixed with straw and puts in a thick layer on a wooden structure of the house. The roof is made of a thickly straw, while the leaves are placed in the end.
Used to comfort in space, the westerner can feel cramped, or claustrophobic in their homes. The entrance to the house is very small, you will often have to quit or even crawl. Usually, the house consists of two connected rooms – a room where you sleep and a room where you cook, eat and socialize while the rain is falling.  Usually, the house has one, dark room, in the middle of which fire bursts, restrained by large stones. The beds are close to the fire so it would not be cold on those rainy mornings.

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Artur me je poveo u obilazak, u kucu najstarije pripadnice sela . Stara mati, sedela je sklupcana kraj vatre. Pridruzila sam joj se. Sedele smo dugo, jedna kraj druge. Bosonoga, u suknji od stare kange* (materijal od cvrstog pamuka, obicno veselih boja, sa odredjenom porukom ispisanom na krajevima), opijena dimom, grejala se… Mozda ozivljavajuci u sebi duhove proslosti, mozda prizivajuci duhove sume, njenog nekadasnjeg doma.
„Ona to cini po citav dan“ – promuca Artur – „hajde, cekaju te deca…“
Stavivsi njenu malu, hladnu ruku u svoju, oprostila sam se.

Arthur took me to the house of the oldest lady in the village. The old mother curled up close to the fire and I joined her. We sat together for a long time. Barefooted, in the skirt made of the old kanga * (solid cotton material, usually with cheerful colours, with a specific message printed at the ends), she was warming, surrounded by smoke  … Maybe reviving the ghosts of the past or invoking the spirits of the forest, spirits of her former home.
“She does it all day long,” says Arthur – “Come on, children are waiting …”
I put her little, cold hand into mine, as a goodbye.

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Zene su odgovorne za hranu, one sredjuju, popravljaju kuce, njihova duznost je da donose vodu, kao i da vode racuna o deci. Muskarci su zaduzeni za lov i oruzje – koplja, strele i otrov. Tradicionalno su lovili samo sa lukom i strelom, no prihvatili su i nacin Bantu plemena – da love uz pomoc mreze. Etika lova, koju gaje Batwe, ne dozvoljava im da ubiju vise nego sto im je potrebno tog trenutka. Ukoliko se Mutwa odluci da ubije zivotinju iz cistog zadovoljstva ili pak da bi povecao status u zajednici, bice kaznjen.
Pre lova, zene i deca bi zapalili vatru, da bi umilostili duhove sume, ukazujuci im tako postovanje. Cesto mozete cuti da sumu nazivaju ’’ocem’’ ili ’’majkom’’. Suma je njihov zastitnik i ona je sveta.                                                                                                       Lov sa mrezom zahteva organizovanu grupu lovaca, uglavnom uz pratnju malih pasa. Koriste 10 do 30 tak mreza, koje su razapnute po sumi. Zatim krece potraga za zivotinjma, obicno su to male antilope. Lovci su tihi dok su u potrazi za hranom, tisi od hrane koju traze. Kad je spaze, Batwe pokusavaju bukom da je oteraju do jedne od mreza. Zivotinja ce pokusati da pobegne, no uglavnom u tome nece uspeti. Zavrsice upetljana u jednoj od destina mreza, gde ce joj Mutwa prerezati grkljan i prebaciti preko ledja, da bi je lakse nosio, na dugom putu do sela. Psi ce se prvo nahraniti, buduci da lov bez njih ne bi mogao da se izvede.
Lov strelom ili kopljem ne zahteva velilki broj ljudi. Vazna je priprema otrova, kojim se brizljivo premazuje vrh tanke strele. Najpre se pronadje otrovni koren, koji se istuca kamenom dok se ne dobije malo otrovnog soka. Zatim, sve sto je potrebno je strpljenje i ostro oko.

Women are responsible for the food, they take care and repair homes, their duty is to bring water and take care of children. Men are in charge of hunting and the weapons – spears, arrows and poison. Traditionally, they hunted only with the bow and arrow, but they also adopted the way of hunting of the Bantu people – to hunt with the net. The ethics of hunting of the Batwa do not allow them to kill more than they need at that moment. If Mutwa decides to kill the animal from pure satisfaction or to increase community status, it will be penalized.
Before hunting, women and children would light a fire in order to pacify the spirits of the forest, the way of showing them a respect. Often, you can hear they call the forest a “father” or a “mother”. The forest is their protector and the forest is holy.

Hunting with a net requires an organized group of hunters, mainly accompanied by small dogs. They use 10 to 30 such net, which are scattered in the wild. Then they search for animals, usually small antelopes. Hunters are silent as they are looking for food, more silent from the food they seek. When they see it, Batwe try to scare it off by making noise to one of the nets. The animal will try to escape, but mostly it will not succeed. It will end trapped in one of the nets, where Mutwa will cut her throat and put it over his back, in order to carry it more easily, on a long way to the village. Dogs shall be fed first, as hunting without them could not be performed.
Hunt or spear hunting does not require a large number of people. It is important to prepare the poison, which is used to put carefully on the top of the thin arrow. First, the poisonous root is found, which is mashed with the stone until poisonous juice is obtained. Then, all that is needed is patience and a sharp eye.

Iako Vil Djurant tvrdi da neka plemena Pigmeja u Africi nemaju rituale, toteme, kod Batwa postoji vazan ritual – „Molimo“ – koji se izvodi ukoliko nekoga potera losa sreca, kad se vrate bez ulova ili se neko razboli, umre. Muskarci plesu i pevaju i u toku izvodjenja se trude da budu sto glasniji, da bi bili sigurni da su probudili sumu. Najpre se sakuplja hrana iz svake kuce, koja se prinosi duhu sume, a zatim krece glasna pesma i igra. Zena i deca su u kucama, iza zatvorenih vrata.

Although Will Durant claims that some Pygmy tribes in Africa do not have rituals, nor totems, Batwa have an important ritual – “Molimo” – which is performed if someone has a  bad luck, or when they return without the catch or someone gets sick or dies. Men dance and sing, and during the performance, they try to be as loud as possible to make sure they have woken up the forest. First, the food from each house, which is brought to the spirit of the forest, is collected, then a loud poem and a game start. Women and children are in the houses, behind closed doors.

Deca u selu su razlicitog uzrasta i ima ih mnogo. Porodice imaju po 3, 4 ili cak vise dece.
Theere are many children of different ages in the village. Families have 3, 4 or even more children. 

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Zabrana da koriste sumske proizvode tesko pogadja Batwa zajednice. Iako se bave zemljoradnjom, to nekada nije dovoljno za prehranu mnogobrojnih malih, gladnih usta. „Ovde sve bolesti poticu od neuhranjenosti“ potvrdjuje Artur.
Neuhranjenost je stanje koje nastaje kao posledica nedovoljnog ili neuravnotezenog unosa ugljenih hidrata, proteina i drugih nutritivnih materija. „Oni jedu samo kasavu* (manioka) po citav dan. Brzo ih zasiti.“
Danas se Batwe bore i sa malarijom, respiratornim infekcijama, AIDS-om, hepatitisom C… Buduci da ne mogu da plate pregled i lekove, ni da u sumi sakupe biljke koje su im stolecima pomagale, Batwe su osudjene na bolnu smrt, dok tradicionalno znanje sasvim sigurno iscezava.

The ban to use the forest products hit hard the Batwa community. Although they are engaged in farming, it is sometimes not enough for the diet of many small and hungry mouths. “Here all the diseases come from malnutrition,” confirms Arthur.
Malnutrition is a condition that arises as a result of insufficient or unbalanced intake of carbohydrates, proteins and other nutritional substances. “They only eat cassava * (manioc) throughout the day. It fills them up quickly. “
Today, Batwe are struggling with malaria, respiratory infections, AIDS, hepatitis C …
Since they can not pay for the physical and medications, nor can they pick the plants that helped them for centuries, the Batwa are condemned to a painful death, while the traditional knowledge is vanishing.

Nedaleko od sela nalazi se drzavna skola, koju mozete prepoznati po nagrizenim temeljima i golim zidovima, sa svega nekoliko ucionica. Plate su simbolicne, kaze Artur, pa ucitelji nisu previse zainteresovani. Mesecna plata je oko 150.000 UGX * (oko 50tak eura). Deca su ta koja trpe najvise, njihovo znanje se ne siri. No, cak i drzavnu skolu vecina roditelja nije u mogucnosti da plati. Uz skolarinu, roditelji moraju da kupe 2 uniforme, uz skolski pulover i cipele, sveske, olovke, torbu, plate zdravstveno osiguranje, kao i ishranu u skoli. „Troskovi se gomilaju, a niko ne pomaze. Nemaju da plate.“ – zlovoljno odmahnu rukom Artur.
Deca su trcala za nama, smejuci se, nezno gurajuci jedno drugo. Oni vole da poziraju, da vide sebe na displeju fotoaparata. No, cini mi se, da taj momenat, zabelezi ono sto sto njihovi osmesi uspevaju da sakriju… Tugu u ocima…

Not far from the village there is a state school, which you can recognize by the old foundations and bare walls, with only a few classrooms. Salaries are symbolic, Artur says, so teachers are not too interested. Monthly salary is about 150,000 UGX * (about 50 euro). Children are the ones who suffer the most, their knowledge is not widening. Most parents are not able to pay even for the state schools. With the tuition, parents have to buy 2 uniforms, along with a school sweater and shoes, notebooks, pens, a bag, they have to pay for the health insurance, as well as a diet in the school. “The costs are piling up, and nobody helps. They do not have money to pay, ” Arthur said.
The children were running around us, laughing, gently pushing one another. They like to strike a pose and see themselves on the display of the camera. But, it seems to me that moment notes what their smiles are able to hide … the sadness in their eyes.

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Jos u detinjstvu oni uce da preuzmu odgovornost za ekonomske i socijalne duznosti, a u odraslom dobu ovaj nacin zivota definise njihov socijalni sistem. Pigmeji nisu imali plemenskog vodju, stariji su bili ti koji su se postovali i oni su odlucivali u konfliktnim situacijama, kao i pri vaznim ritualima. Svi imaju glas – i muskarci i zene. Privatno vlasnistvo ne igra vaznu ulogu, jer se sve deli po potrebi.
Sada Pigmej nisu ni lovci, ni pastoralisti, ali ni zemljoradnici…Ipak, opstaju zahvaljujuci malim bastama koje ce im omoguciti donekle sigurnu prehranu porodice. Oni sade krompir, kukuruz, kasavu, ali i marihuanu. Kako mi Artur kaze, Pigmeji ovog sela, ali i ostalih, vole da se opuste uz lulu… I ljubazno ce vas ponuditi da im se pridruzite.

They learn to take responsibility for economic and social duties in childhood, and in their adulthood, this way of life defines their social system. The Pygmy did not have a tribal leader, the older were those who were honoured, and they always decided in conflict situations, as well as in important rituals. Everyone has a voice – both men and women. Private ownership does not play an important role because everything is divided as needed.
Now Pygmies are neither hunters, nor pastoralists, or farmers … However, they survive thanks to the small gardens that will allow them a somewhat safe meal for a family. They plant potatoes, corn, cassava, and marijuana. As Arthur tells me, the Pygmy people of this village and others,  like to relax with the pipe … and kindly will offer you to join them.

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I ishrana je bitno uticala na promenu rasta Pigmeja. Naime, neki mladi pripadnici ovog plemena nisu niski poput svojih predaka. Nove namirnice, ali i mesani brakovi dovode do postepenog nestajanja ovih pitomih lovaca-sakuljaca.
Dok su ziveli u sumi, Batwe su nosili samo tanku tkaninu oko struka. I muskarci i zene su bili ’’obuceni’’ isto. Danas Batwe nose odecu.

Nutrition significantly influenced the growth of Pygmy people. Young members of Batwa people are not as short as their ancestors. New food in their diet, as well as mixed marriages, lead to the gradual disappearance of these gentle hunter-gatherers.
While living in the forest, Batwa wore only a thin fabric around the waist. Both men and women were “dressed” the same. Today, Batwe wear clothes.

Artur je je odveo do Kaburabuzine kuce. Sa 82 godine on je najstariji pripadnik ovog plemena.
Zivahno je iskocio iz kuce i uz smeh mi kazao da sam mnogo visoka za njega. Seli smo na klupu, kraj vatre. Kaburabuza je pricao o sumi, svom pravom domu, mestu gde se rodio, gde je upoznao svoju zenu, gde je na svet doslo njegovo 3 dece.
’’Suma je nas dom, tamo smo bili srecni. Imali smo male kuce, manje od ovih… Lovili smo, ne svakog dana.. ne, samo po potrebi. Lovili smo zeceve, nekada svinje, zavisi… ’’ a onda sanjivo nastavlja – ’’luk i strela je sve sto sam imao. Vidim zeca, cucnem, sakrijem se i odapnem strelu… tisina … i onda vidim da sam pogodio zeca! Bio sam dobar lovac. ’’
Pricao mi je i o medu. „Sakupljali smo med. Sladji je nego ovaj… pcele nemaju zaoku. Znas li da postoje pcele koje nemaju zaoku?“ i poceo je da se smeje. U prvom trenutku nisam poverovala, no Artur je ozbiljno, potvrdno klimnuo glavom.
„Nezno smo ih hvatali za krila, ovako… izmedju prstiju – pokazujuci mi svoj rapav palac i kaziprst – same bi sletele na ruku. Mozes i ti to… Pratis ih, gledas gde sakupljaju polen i ponudis im svoju ruku. Same ce sleteti, one se ne plase.“
Kaburabuza nema skolu, njegova deca takodje nemaju skolu. No, njihovo tradicionalno znanje je nemerljivo. „Deca zele da odu daleko. Ne krivim ih. Zelim da odu. Nema zivota ovde za njih. To je sve sto bih voleo. Da zavrse skolu, zaposle se… da zive, da imaju bolju buducnost.“

Arthur took me to Kaburabuza’s house. At 82 he is the oldest member of this tribe.
He lively leapt from the house and cheerfully told me that I am very tall for him. We sat on the bench, near the fire. Kaburabuza talked about the forest, his true home, the place where he was born, where he met his wife, where his three children came to the world.
“The forest is our home, we were happy there. We had small houses, less than these … We hunted, not every day .. no, only when needed. We hunted rabbits, sometimes pigs, it depends … ” and then he continued  -” The bow and arrow were all I had. I see a rabbit, I get on my knees, hide and fire off the arrow … silence … and then I see I hit a rabbit! I was a good hunter. ”
He told me about the honey. “We collected honey. It’s sweeter than this one … bees have no sting. Do you know that there are bees that have no sting? “And he started laughing. At first, I did not believe, but Arthur seriously nodded.
“We took them by the wings, like this … between my fingers – showing me the rough thumb and forefinger – they would land on their own. You can do it … Follow them, watch where they collect pollen and offer your hand. They will come on its own, they will not be afraid. “
Kaburabuza has no school, his children also do not go to school. But their traditional knowledge is immeasurable. “Children want to go away. I do not blame them. I want them to leave. There is no life here for them. That’s all I would like. For them to finish school, get a job … to live, to have a better future. “

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Suma je od 1930. pod zastitom drzave, kada je pretvorena u nacionalni park. Iako nisu ugrozavali ekosistem, proterani su iz sume 1991.Od tada, stigmatizovani, odbaceni od strane ostalih clanova drustva, Pigmeji su se borili za goli zivot. Smatrali su ih ’’nesocijalizovanim malim divljacima’’, kako je Artur naveo. Bez osnovnih uslova za zivot, bez potrebnog znanja kako da se prilagode novom zivotu van sume, mnogi su, ne znajuci tada za bolje, trazili hranu u smecu, sto je doprinelo glasnom ne primanju u novu ’’gradsku’’ zajednicu. Iako bez parceta zemlje koje mogu nazvati svojim, danas oni rade, ukoliko imaju srece, kao najamni radnici na farmama, kao preprodavci, no, velika vecina je bez posla, te je jedini izvor prihoda turizam.

Since 1930, the forest had been under state protection and turned into a national park. Although they did not endanger the ecosystem of the park, they were expelled from the forest in 1991. Since then, stigmatized, and rejected by other members of the society, the Pygmy people fought for their lives. They were regarded as “non-socialized little savages”, as Arthur pointed out. Without basic living conditions, without the necessary knowledge of how to adapt to a new way life out of the wild, without knowing for a better way, many were looking for food in the dumpsite, which contributed to the unacceptableness in the new “city” community. Without a parcel of land that they can call their own, today they work, if they are lucky as hired farm workers, as resellers, but the vast majority is out of work and tourism is the only source of their income.

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Uz zvuke bubnja i pesmu dece krenuli smo ka bodama. „Hvala na poseti“ tiho je kazao Kaburabuza. „Dodjite nam opet.“, promuca, zagrlisvi me.
Turisti hrle da vide „male“ ljude, cuju njihovu pesmu i ples. Ove posete obicno su organizovane na stetu samog plemena, koje dobija samo mali procenat placene ulaznice. Neretko, turista se oseca kao na „ljudskom safariju“. Setimo se pocetka 20.veka, kad su Pigmeji bili izlozeni u zoo vrtovima kao atrakcija.

With the sounds of the drums and the song of the children, we walked towards the bodas. “Thanks for visiting,” Kaburubuza said quietly. “Come again.”, said and hugged me.
Tourists rush to see “small” people and hear their song and dance. These visits are usually organized to the detriment of the tribe, which receives only a small percentage of the paid trip. Usually, the tourists feel like on the “human safari”. Let’s remember the beginning of the 20th century when the Pygmies were exposed in the zoos as an attraction.

Najbolje je organizovati samo prevoz do sela, a lekove, hranu, odecu, sav novac dati staresini ili zenama, kako bi hrana i lekovi bili sigurno kupljeni.

It is best to organize only transportation to the village, and medicaments, food, clothes, money to give to the elder or women so that all the things they really need will be purchased.

Batwa se danas suocavaju sa velikim izazovima – kako odgovoriti na brz razvoj modernog sveta koji danas naseljavaju. Oni shvataju da je zemlja koju su nekada naseljavali zauvek izgubljena, ali oni nastavljaju da se bore i veruju u suncano jutro, koje ce im doneti malo parce zemlje koje ce biti njihovo i ista prava kao i ostali gradjani Ugande. Oni su organizovali svoju NGO* – United Organisation for Batwa Development in Uganda, hrabro nastavljajuci da se bore sa rasizmom i diskriminacijom.

Today, Batwa face great challenges – how to respond to the rapid development of the modern world that they inhabit now. They realize that the land they once lived in is lost forever, but they continue to fight and believe in the sunny mornings, which will bring a piece of land that will be their only, and the same rights as the other citizens of Uganda. They organized their NGO * United Nations for Batwa Development in Uganda, boldly continuing to fight racism and discrimination.

A nas moraju nauciti ono sto smo davno izgubili – kako da osetimo jedinstvo i zivimo u skladu sa prirodom, kako da postujemo prirodu i ne uzimamo od nje vise nego sto nam je u tom trenutku potrebno.

And we must learn what we have lost a long ago – how to feel wholeness and live in harmony with nature, how to respect the nature and do not take from it more than we need at that moment.

Visina Batwe nije i nikada nece biti ono sto ih odredjuje.
’Ti nisi Twa zato sto si nizi od svojih suseda. Ti si Twa jer potices iz sume i zoves sumu svojim domom.’’

The height of the Batwa is not and will never be what determines them.
“You are not Twa because you are lower than your neighbours. You are Twa because you come from the forest and call the forest your home.”

Razgovor vodjen u Ugandi, 2011. / Uganda, 2011.

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