The Batwa Pygmies of the Great Lakes Region - UNHCR

Discrimination:
The major issue
‘They insult us because we don’t eat proper food.
Before we were ignorant, we ate wild animals. The
Bahutu repudiated us. Anything they gave to us
could never go back to them; food, plates, beer. They
would pour beer into our open hands! Slowly today
we are more tolerated. Since a long time we stopped
hunting. But because we have no houses, others still
don’t respect us. They just see us as animals.’
Mutwa woman aged 35, Burundi, July 1999
Discrimination against Batwa takes three
main forms: negative stereotyping, segregation
and denial of rights. Contrary to
ICERD these kinds of discrimination
against indigenous peoples are a common
and serious problem in a number of African countries. 24
Among those who suffer the most severe types of ethnic
discrimination in Africa today are hunter-gatherers and
former hunter-gatherers – mostly tiny minorities who are
recognized by themselves and by their neighbours as the
truly indigenous population, descendants of the first inhabitants
of the areas they occupy. In contrast to popular local
perceptions, comparative studies show that discrimination
is most severe and most damaging when hunter-gatherers
have lost almost all possibilities of living by hunting and
gathering, and have, to a large degree, adopted the way of
life of their neighbours. Discrimination is much more of a
problem in the countryside than in towns and is practised
primarily by local people including local officials. 25 The situation
of the Batwa is a harsh example of this.
Negative stereotypes
In general, hunter-gatherers are closely associated with
the wild, uncivilized bush by neighbouring pastoralists
or agriculturalists. Like the wild, the Batwa are held in
contempt but also feared. Quite commonly the Batwa are
seen as a subhuman, animal-like people whose sexuality is
unrestrained by cultural prohibitions, who feed like insatiable
animals on disgusting and taboo foods and, unable
to feel shame or a sense of decency, are capable of anything.
They are only good for dirty or tedious jobs and are
identifiable by their attitude and diminutive physical
appearance. 26 These stereotypes, implying a physiological
or innate inferiority, are characteristic of racist ideologies
the world over.
In some places, notably in Rwanda, where referring to
ethnic distinctions is against government policy, discrimi-
THE BATWA PYGMIES OF THE GREAT LAKES REGION
nation is expressed in more personally relevant idioms and
justification is increasingly made with reference to negative
stereotypes rather than ethnic identity. People may
justify not sitting near a Mutwa with reference to them
being dirty, or refuse marriage with a Mutwa because they
are probably incestuous and amoral, or state that Batwa
do not farm because they are lazy.
With or without bans on the use of ethnic labels, and
contrary to ICERD, these offensive stereotypes are explicit
and publicly asserted in people’s behaviour towards
Batwa. 27 Common stigmatizing names for referring to
Batwa include Abayanda 28 (people who steal), Abashenzi
(uncivilized people) or Abashezi (witchcraft people), Gutyoza
(despised people), Intarima (people who cannot farm),
Abaryantama (people who eat mutton) or Abaterampango
(people who eat antelope, considered a disgusting food)
and so on. In myths and chiefly rituals the Batwa’s hunting
way of life is portrayed as immoral and depraved, 29 and the
Batwa as not fully human or social beings. Such attitudes
have a profound effect on the Batwa’s status in wider society:
the Batwa’s rights from first occupation are denied
because they are not really people, and many other abuses
against Batwa are justified on this basis.
By stereotypically asserting the inferiority of the Batwa,
their neighbours assert their own superiority. Many Batwa,
although opposed to this view of themselves, are so intimidated
by their powerful and numerous neighbours that
they do not protest openly. Some even try to use it to their
advantage. By encouraging their neighbours to feel pity for
them they make begging more successful. Or by feigning
ignorance or stupidity some Batwa may seek to avoid
responsibilities or obligations that inconvenience them.
In many areas the Batwa’s severe poverty has led to the
breakdown of social relations, increased tension between
spouses and highly unstable social groups. Many Batwa
have partly internalized the negative stereotypes incessantly
reinforced by the discriminatory behaviour of their
wealthier neighbours. They seek to assimilate by adopting
the outer markers of their neighbours’ status: wearing new
clothing, doing some farming and living in solid brick
housing. However, it is rare that their neighbours accept
them even when Batwa achieve this.
Non-Africans have ethnically stereotyped the Batwa
too. Many European and North American animal protectionists
have forged an identity for Batwa as poachers,
notably of gorillas. The consequences of this for Batwa living
near national parks are appalling, as park guards endlessly
victimize them.
Some Batwa discriminate between themselves. A
Mutwa who has acquired wealth or status may renounce
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