Biology Reference
In-Depth Information
If his project was to survive, he couldn't let them forget that he was one of them; that he, too,
was struggling on their behalf. But many villagers in that region—as I experienced during our vis-
it—are quick to demand everything, asking for the clothing I wore, the bags I carried, convinced
that someone who could buy a camera and a computer must have endless riches back home, as
would have been the case under Mobutu. The divide between rich and poor has been so wide and
is so deeply ingrained in them that they struggle to understand that there are people who have the
means to help them but who aren't rich, and conversely that there are people who don't have the
money to save everyone and yet aren't poor.
As I spoke to Albert, he explained the three great challenges involved in building and maintain-
ing a reserve.
“The first comes from the community where you want to create the reserve. The people like
their forest. They live from it. They don't want people to put limits on their use of the forests. They
are also afraid that foreigners will take their lands. On one side there are the young people and on
the other the old. Those who lived through colonialism remember what it was like. The others didn't
live through colonialism, but they are old enough to be an important part of the population. So you
have to find an appropriate discourse. If you make a practice of lying, you will be caught in your
lies, and you will fail. But if you tell too many truths, there will be too much light, it will be too
blinding, and you will fail. You need a leader who is trusted because of his story. The Lokasolas are
generally trusted because of my father. This is the first challenge. You must know how to talk to
them.
“The second challenge is to find money. It is impossible to get money if you are Congolese and
you are not partnered with a Western NGO. The third challenge is managing people in a very poor
area. Some people are jealous of those receiving benefits, and others feel that they are not receiving
enough. They feel that only some are getting privileges from everyone's forest. You have to know
how to please everyone.”
As Albert and I spoke in Kinshasa, Michael came to the door and asked how the interview
was going. When I told him what we were discussing, he said that Albert was skilled at navigating
the space between the Bongandu's changing society and their ancient culture, especially in places
where there was incredible conflict and need. He recalled Albert presiding over meetings with hun-
dreds of people desperately wanting something. A conflict arose around some promised change not
yet made, or insufficient funds. People were shouting at Albert, shaking their fists. Then Albert be-
came extremely calm and spoke in a singsong voice, his eyes riveted on their faces, moving from
one to the next. After he finished, everyone sang his praises.
When I asked Albert how he did it, he replied, “I am part of them. I am from them. I have
some element of their heart in myself, and I can perceive how things are in their head and heart. By
feeling them during conversation, I can anticipate. . . . What you say depends on the audience, on
people who are before you, and you can read the expressions on their faces while you are speaking.
When you say something that hurts them, you sense it quickly, and correct yourself. When I say, for
example, that we are going to go into the second strata of the forest, and I can see in their faces that
this is too much, I quickly add that it's not necessary for us to go there now, but that we might go
there someday.”
Albert explained that he wasn't simply adapting his discourse to the people, but learning what
was possible from them—where, when, and at what pace the work could be done. He was adapt-
ing to their thoughts and feelings so that conservation could move forward with their support and
