The Dorze, a tribe of master-weavers build their houses like giant, inverted baskets made of bamboo bark and banana leaves. The houses are built up to 12m tall and are home to a family and its animals (cows, goats, chicken).
Every year the Dorze house will shrink by about an inch as termites do their work. After about 120 years, the Dorze house has become a common basket – and can almost be used to go to market ! As the houses shrink, the door is regularly adjusted to maintain a constant height. When houses shrink to a height of about 2m, they are abandoned and repurposed into granaries or the like and the household builds a new 12m tall house.
South Omo, in the badlands between Ethiopia and Northern Kenya’s Turkana region is a living gallery of Africa’s most primitive tribes, almost untouched by civilization – except that they have traded their spears for Kalashnikovs. Two dozen tribes live there in a scorched, mountainous landscape, some agriculturalists, others pastoralists. It is a hostile and savage region where it is not unusual to see men herding cattle with an automatic rifle hanging from their shoulder.
Sudden violence triggered by cattle rustling between competing tribes erupts sporadically and inevitably ends in bloodshed…and ongoing blood feuds. Automatic weapons are part of any dowry.
We spend a week deep in South Omo, more remote from civilization than probably anywhere we’ve been in Africa. The colourful, pagan markets do not carry any manufactured product. Apart from guns, we do not see a modern product in the villages we visit. Even mobile phones, ubiquitous in the rest of Africa are conspicuously absent from South Omo.
The Bale mountains in southeastern Ethiopia are a region of afro-montane forests and moorlands, arid and sparsely populated. An Avatar-like environment of gnarly old trees, bamboo forests and giant heather, often lost in a sea of clouds. The Bale mountains support many species of plants and animals endemic to Ethiopia. Most fascinating among them is the Ethiopian wolf, the world’s rarest canid, of which fewer than 500 survive. The Sanetti plateau, at an altitude of 4,000m and with temperatures which drop below 0 is the wolves’ favourite habitat.
Wandering through the ethereal bamboo and pine forests, hiking on the plateau, surrounded everywhere by an alien landscape – we end up getting a feeling of complete otherworldliness.
Early in the morning of the 19th of January, we gather with the faithful at the field where the Tabots are kept. We are privileged to be admitted to the inner sanctum where the pool of blessed water is – with the patriarch and senior clergy.
Outside of the sanctum, hundreds of thousands of the faithful have been waiting all night for the patriarch to say mass and bless the pool, re-enacting the baptism of Jesus in the river Jordan.
After chanting and prayers, we witness the blessing of the pool. And then…technology kicks in ! The patriarch is handed a water hose plugged into the pool and starts to spray the audience with a mischievous grin on his face. And thus are we blessed (or soaked, depending on the perspective!) by the Patriarch of the Ethiopian Orthodox Church.
Priests wielding more hoses then proceed to spray the crowds surrounding the Inner Sanctum. At that point, the observers become actors as people in the crowd throw us empty bottles across the fence for us to fill up in the pool of holy water and throw back to them. For a moment, it is pure chaos as the police try to prevent us from throwing the bottles of holy water while the priests spur us on.
Ethiopia’s most important celebration is Timket, the Ethiopian Orthodox Epiphany. This celebrates Jesus’ baptism in the river Jordan and the only time, Ethiopian Christians believe, when the three natures of god manifested themselves at the same time. On the eve of Timket, the main churches of Addis bring out their Tabots in big processions led by the senior clergy and followed by tens of thousands of believers. The Tabots are brought to a field on the edge of town where they are kept for the night.
On the following morning, the Patriarch of the Ethiopian Orthodox Church blesses a pool of water and then blesses the hundreds of thousands of believers who have gathered around the pool during the night to await him. At the end of the ceremony, the Tabots are brought back to their respective churches to be kept hidden until the next big celebration.
The rites of the Ethiopian Church are ancient and unlike any other Christian church’s. They are a blend of early Eastern Christianity and of pre-exodus Judaism, full of mysticism, mesmerizing chants and lavish costumes. The Ethiopians believe that the original Ark of the Covenant is kept in an Ethiopian church. Tabots, or replicas of the ark are a church’s most prized possession, only to be shown in public on the church’s saint’s name day and on Timket.
We witness the Coming Out of the Tabot of the Church of Saint Mary, the Patriarch’s own church, and with tens of thousands of people, follow it and its procession, which eventually merges with several other processions. The chanting, the improvised, organic waltz of the multitudes of faithful who follow the Tabots, the old ladies who kiss the ground stepped upon by the Patriarch, the ululation every time someone catches a glimpse of a Tabot – all seem quite surreal. Almost magically orchestrated.
With a rich and fascinating 3000 year history, Ethiopia (modern Abyssinia) is the only country in Africa never to have been colonized. Haile Selassie, Abyssinia’s last emperor, deposed in a military coup in 1974, is said to have been the 237th descendent of a lienage which goes back to King Solomon of Judea and Abyssinia’s Queen of Sheba.
Addis Abeba, (which means “the new flower” in Amharic) the capital, was founded in 1887 by Emperor Menelik II, on the site of hot springs. Located at an altitude of 2,400m, it has a pleasant temperate climate.
A city of 5 million, Addis has all the vibrancy, chaos and warmth of a large African city. At times more sprawling village than capital city, Addis is a melting pot of ethnic groups, with every shade of skin colour and every manner of national costume rubbing shoulders in its dusty, potholed streets. With an eclectic mix of architectural styles going from Italianate palaces (influenced by the Italian occupation during WWII) to Byzantine splendour to the Stalinist-realist style, it has a certain baroque charm, when one gets over the sensory overload.
But it is the kindness of its people which impresses us most. On the day of our arrival, we find ouselves giving chase to a street urchin who had pick-pocketed Conrad’s iPod, with the entire neighbourhood helping us to go after him until we finally recover it.
It is a tortuous 16 hour journey by car through remote jungle roads to get to back to civilization.
Brazzaville, the capital of the Rupublic of Congo, is a sleepy city of 1.4 million on the banks of the river Congo. Just across the river, Kinshasa, the capital of the Democratic Republic of Congo (ex-Zaire) with its 14 million inhabitants and its high jumble of high rise buildings, stares at Brazza with a mixture of pride and defiance.
Neater and better organized than many African cities, and with a distinctly French provincial feel, Brazzaville is a pleasant enough city to recover from our days in the jungle.
The M’beli camp is set up near a “bai”, a natural swampy clearing in the jungle, where researchers monitor the behaviour of the large mammals who visit it. Primarily a research station, M’beli seldom receives visitors. It is a very basic camp with no electricity or running water. We live in huts built on stilts (forest elephants and buffalos wander through the camp at night) and are the only visitors there during our stay. Water carried from the river, candles to light our huts and long drop loos are our only comforts.
Being so deep and remote in the jungle is a magical experience. We hike an hour every day to reach the bai’s observation platform where we spend several hours. The bai is a secret stage, open only to initiates. The animals make an appearance, perform, and then disappear behind the thick curtain of the jungle. There we get to see our first western lowland gorillas, distant cousins of the mountain gorillas we met in Rwanda. The lowland gorillas are a bit smaller than their mountain cousins, but still impressive creatures. The silverback whihc we see on several occasions, Morpheus, seems to sport an orange mohawk.
Our walks through the jungle take on a fairy tale-like quality. In the late afternoon, the gloom and darkness of the forest is interrupted by sun rays which find their way through gaps in the canopy and create patches of liquid gold on the forest floor. In the evening, as we walk back to our huts we are surrounded by the flickering lights of fire flies, like lights flashing around a giant, shapeless Christmas tree.
At night, the temperature suddenly drops as the heat accumulated during the day evaporates. The cacophonic night concert of the forest begins and we feel like we have been transported to another world, far away from tropical Congo.
“Going up that river was like travelling back to the earliest beginnings of the world, when vegetation rioted on the earth and the big trees were king. An empty stream, a great silence, an impenetrable forest. The air was warm, thick, heavy, sluggish. There was no joy in the brilliance of the sunshine.” Heart of Darkness by Joseph Conrad.
It takes us 22 hours from Brazzaville to reach the research camp, deep in the Congo jungle, where we will spend the next four days. We travel by car, by motor boat, by dugout canoe and on foot through the Congo forest, the world’s largest primary rain forest after the Amazon. The hours we spend going up the meandering river take on a strangely hypnotic quality. We are alone on the broad river, surrounded by thick jungle, a green impregnable wall hiding the mysteries which lie behind it.
The last leg of our journey, in flimsy dug-outs through a maze of swampy water channels alive with the buzzing of swarms of abnormally large bugs tests our nerves. We finally reach M’beli research camp, sore and exhausted and wondering what on earth we are doing in the heart of darkness
Traditional chiefs, or kings (called “fon” here), are an integral part of the political organization of the country. Officially functioning as auxiliaries of the central government, they are often the only face of the authorities which people in the countryside are exposed to. The more effective kings are true figures of authority for their people, more influential and respected than the remote central government in Yaounde.
We visit several palaces in the western highlands, where we travel for a few days, and get fascinating insights into sophisticated cultures.
The Bamoun kingdom, founded 600 years ago and whose current sultan is the 19th in the dynasty, is one of the most revered in the country. The 17th sultan, Ibrahim Njoya, initiated Meiji-like reforms for the kingdom in the 1920’s at a time when the French colonial administration was trying to defang the fon-doms.
He created one of sub-saharan Africa’s first written scripts, to counter the introduction of the latin alphabet. Made up initially of 530 pictograms, it evolved to become an 80 letter alphabet. He set up printing presses to spread the use of the new writing system through books, used in newly opened local schools. He introduced modern agriculture and adopted western architectural styles which he blended with local traditional styles. Ibrahim Njoya was exiled by the French when he proved too successful – and before he was able to complete his African “Meiji restoration”.
We also visit the palace of one of the great kingdoms of Cameroon, Bafut, in the Bamenda area of the northwest highlands. One of the king’s eight wives, Queen Constance, shows us around. An articulate and charismatic personality, she gives us a behind the scenes view into the role of traditional chiefs. She touches on the creeping centralization which the government in Yaounde is trying to impose, to delegitimize traditional chiefs. More than 50 years after independence, politics in Africa remains resolutely local and tribal, with most people’s main allegiance being to their traditional leaders. The extreme example of this being the Ashanti king in Ghana whose power and influence rivals that of the elected government.