Efé
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The Efé are a group of Hunter-gatherer people living in the Ituri Rainforest of the Democratic Republic of Congo. They do not wear clothing, using only grass huts as shelter for their bodies in the intense heat. The Efé are considered one of the smallest people of the world. The men grow to an average height of 4'8", and women tend to be about two inches shorter.
Dr. Jean-Pierre Hallet was very involved with the Efé, from raising awareness to the plight of the tribe, to the introduction of new foods and methods previously unknown (such as a legume called the "winged bean" of New Guinea). He also introduced new methods of farming to the Efé, who had been a hunter-gatherer society for well over 200,000 years.
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[edit] Location and Overview
The Efe are one of four groups of pygmies, collectively called BaMbuti, of the Ituri forest of the Democratic Republic of Congo. The other groups are the Mbuti, the Sua, and the Aka. Of these, the Efe occupy the most land, from the north to the southeast of the forest. One of the main ways in which these groups are distinguished is by the neighboring non-pygmy tribes with whom they cooperate. The Efe, who differ from other pygmy groups in that they hunt with bows and arrows instead of nets, are associated with the Lese people and speak Sudanese. The pygmy groups generally speak the language of the tribes with whom they associate. (P.S1, 9-23)
[edit] History and External Influences
There is some debate over how long the Efe have lived in their present state, with accounts of their having been in the Ituri forest for 20,000 years (S6, 20). Bailey states that the Ituri area has been inhabited since 40,700 BC, but that the region was most likely savanna and temperate forest (as opposed to rainforest) until somewhere between 2900 and 720 BC.
The region was destabilized by Arab slave raids, which lasted from the 1850s until the 1890s. These served to open up trade routs and introduce a common dialect called KiNgwana. New crops, firearms, and hut designs were also introduced during that time; and the role of the Efe as watchmen for the Lese was solidified. (P.6, 21)
Belgian Congo was established in 1908, and the Belgian colonial government played a role in shaping the lives of the Efe and Lese. Chiefdoms were created and police forces were created with Lese policemen, and so the Lese gained more control over the Efe. The Lese were relocated to villages near main roads and thus had to plant new crops, which were now to be sold as well as eaten, which forced them to hire Efe in order to be able to meet the increased production requirements. (P.6, 22)
When Congo became independent from Belgium on June 30, 1960, the Ituri region began to fall into decay. The ensuing series of military conflicts ended in 1971 with President Mobutu still holding the presidency (which he had won from Prime Minister Lumumba in 1961 in a coup), and the region fell into a period of peaceful decay. This ended with the civil war after which Laurent Kabila named himself president, and the region has been plagued by the many conflicts in recent memory. (P.6, 23) Economic and Cultural Features
The Efe are primarily a foraging society, but they do sometimes perform wage labor for the Lese villagers. Efe men hunt and gather honey while the women gather food and also fish. (P.S1, 20)
[edit] Attaining Necessities
Hunting is a primary way in which Efe men contribute to the food supply of the tribe, which they were observed doing 21.1% of the time during 12-hour observation days (S1, 42). They hunt either alone or in groups, using either spears or bows and arrows (the arrows may be iron-tipped or poison-tipped, depending on the type of prey). Monkeys are hunted alone using poison-tipped arrows, which is done by solitary hunters who locate groups of monkeys feeding in trees and stand where they think the monkeys will move. Once they are within 70 feet, he fires several arrows and, if he has hit one, he will either try to follow it as it takes off up to 100 meters before the poison sets in, or return later (the same day or the next morning) to bring it back to camp. Notably, poison-tipped arrows are rather labor-intensive to make (the poisonous roots and vines have to be gathered and then crushed up to turn them into a juice that can be used to coat the arrow tip), and are made in batches of about 75, with about 5.9 minutes spent on each arrow. Duikers (a type of antelope) are hunted either in groups or ambushed alone from trees with iron-tipped arrows. The ambush hunts are called ebaka, and they are performed by building perches in fruit trees from which the duikers eat dropped fruits and waiting there during feeding hours, which are early morning and late afternoon. If the hunter hits a duiker, he will jump out of the 2.5- to-3- meter perch and chase it, and call the dogs to join him. Sometimes, though, the animal gets away, since they can run the distance of several football fields away in the dense forest, even wounded. Group hunts, which are called mota, take place with between 4 and 30 men who use either spears for large animals (like forest buffalo and elephant) or iron-tipped arrows for duikers, other species of antelope, and water chevrotain. They also use their dogs to drive game out of their hiding and/or sleeping places and to chase down wounded animals. (P.S1, 79-82)
Another exclusively male task is to gather honey, which takes place from June through September. Honey season, however, can last until November if it is a particularly plentiful season. Women perform most tasks unrelated to hunting and honey-gathering. These include gathering firewood and water, which women do about 5 percent of the time. Generally they do this with at least one other person, very occasionally a man. Gathering forest foods, namely fruits, nuts, tubers, mushrooms, caterpillars, and termites takes up a lot of their time, as does laboring in the villages. Women also spend 17% of their time preparing food, and are almost solely responsible for maintaining the camp. (P.S1, 44-48). Family Life
One interesting feature of the family life of the Efe is the degree of cooperation involved in caring for children, particularly babies. Sometimes Efe infants will even be nursed by a woman other than the mother if the mother’s milk has not come in yet. Other women help more in caretaking than the baby’s father, and studies indicate that Efe babies spend just 40% of their time with their mothers and are switched around between caretakers 8.3 times per hour, with about 14 people looking after the infant on average in 8 hours of observation. Also notable is the fact that children constitute only a quarter to a third of the population, and nearly half of women have either no or one child during their lifetime. (P.S4, 186-189)
The Efe ideal is to marry by sister exchange, but this happens for only forty percent of men. There is no bridewealth and very little bride service. The Efe are not allowed to marry anyone related to either their father’s father or their mother’s father, and they trace their heritage patrilineally. Generally residence is patrilocal and the composition of camps roughly follows that of a patriclan. (P.S1, 19)
[edit] Relationship to the Lese
The Efe can be said to live in cooperation with the Lese, who live in villages of between fifteen and a hundred people and grow their food (S1, 18). The Efe make their camps on the outskirts of the forest near a Lese village for about seven months of the year (save for the best hunting season, January through March, and honey season), and are never more than eight hours away on foot from a village (S1, 19). The Efe generally trade the meat and honey they acquire in the forest for material goods or the cassava, bananas, peanuts, and rice grown by the Lese, and the meat provided by the Efe accounts for over half of the meat eaten by the Lese (S1, 19). Important goods that the Lese villagers provide for the Efe are tobacco and marijuana, which about half of men and a third of women smoke (S1, 56-57). In addition to trading meat and honey with the villagers, Efe men and women also provide their labor in exchange for foods, tobacco, marijuana, iron, cloth or other material goods (S1, 20). Women do this about 9.6% of their time, usually helping to plant, harvest, and prepare the food from Lese gardens in return for food from the garden (S1, 50). Efe men, on the other hand, mostly perform work related to clearing fields in December, and spend about 3.5% of their time doing it (S1, 50). They are usually paid with cooked food, some of which they eat right away and some of which they bring back to camp with them; but they are also occasionally paid with marijuana or tobacco (S1, 51). Men spend more time in the villages doing things other than working, like drinking palm wine with the villagers and generally socializing (S1, 51). Lese and Efe men even establish partnerships, which can be inherited and constitute a special bond between a Lese and an Efe man (S2, 96). However, these partnerships can be dissolved when an Efe man returns borrowed items to his Lese partner (96).
One aspect of the Lese-Efe relationship that is less than cooperative is the way in which they view each other. Efe often steal from Lese gardens, particularly around April and May when there is little food and the Lese are ungenerous about payment for Efe labor (S1, 22).
The Lese, on the other hand, view the Efe with something of a condescending attitude and see themselves as entirely separate entities (S3, 112). Efe are viewed by Lese men and women alike as being female (S2, 74). The Lese also see strict dichotomies between themselves and the Efe- they characterize the Efe as uneducated savages and see themselves as more civilized since they go to school and live in villages (73-74). Another interesting image they create is that of red versus white- the Efe and the meat and honey they provide are described as red, and the goods the Lese provide (dried corn, cassava, etc) are closer to white in color (102). However, Lese men describe Efe men as “devoted friends and protectors” and also find Efe women “stronger, more sexually attractive, and more fertile than Lese women” (S3, 113). Also, the Lese believe that the Efe can hunt witches and protect the village from them (S2, 189). In general, the views that the Lese and Efe have towards each other are very contradictory given their supportive roles.
[edit] Religion
It is rather difficult to accurately describe the Efe religion, as there is not a great deal of information that deals specifically with the Efe. The main source used was a collection of BaMbuti legends, i.e. legends that the author felt belonged to some extent to all of the pygmy groups of the Ituri forest, but the tribe from whom the legends were gathered were one of the net-hunting groups, not the Efe. Because of the lack of information, it seems imprudent to relay any of the specific legends. The legends, though, tend to fall into three categories- “creation myths; legends of origin and tradition, legends dealing with social relations, and legends dealing with relations with the supernatural” (S5, 47).
Another interesting aspect of Efe religion is that it is also shared with the Lese. Many of pygmy legends deal with their larger partners, and the associated tribes have myths dealing with the pygmies (S5). Even some religious ceremonies are held in common, such as the ima celebration in which girls who have reached menarche and been secluded in a hut together are carried back out into the village (S1, 152). Bailey describes the period of seclusion as being three months, but Grinker states that it is more like six months to a year and that the girls’ feet are not allowed to touch the ground without being wrapped in palm leaves and that whenever they have to use the bathroom, they must be carried to an outhouse wrapped in palm leaves so that the sun does not touch them (S2, 102-103). This period is also supposed to make the girls fat, and they are supposed to consume a lot of palm oil and meat while they are being sequestered (102-103).
[edit] References
1. Bailey, Robert C. The Behavioral Ecology of Efe Pygmy Men in the Ituri Forest, Zaire. Ann Arbor: University of Michigan Press, 1991.
2. Grinker, Roy Richard. Houses in the Rainforest. Berkeley: University of California Press, 1994.
3. ---."Images of Denigration: Structuring Inequality Between Foragers and Farmers in the Ituri Forest, Zaire." American Ethnologist 17.1 (1990): 111- 130.
4. Hewlett, Barry S. "Multiple Caretaking Among African Pygmies." American Anthropologist 91.1 (1989): 186-191.
5. Turnbull, Colin M. “Legends of the BaMbuti.” The Journal of the Royal Anthropological Institute of Great Britain and Ireland 89.1 (1956): 45-60.
6. Wilkie, David S. "In a Forest Filled With Its Own Dangers, DRC Violence Continues to Trample the Efe and Lese." Cultural Survival Quarterly 29.1 (2005): 20-3.
