No thanks: How an ideology of sharing, not reciprocating, ensures abundance in the forests of south‐eastern Cameroon

• DOI: 10.1002/pan3.10734
• Publication Date: 2024-09-25T15:18:02Z
• Authors: Simon Hoyte; Felix Mangombe

Abstract

Reciprocity and relationality are themes which frequently emerge with respect to human–nature associations in Indigenous groups around the world. But many hunter‐gatherers have been shown to reject systems of reciprocity, instead favouring unconditional sharing both between each other and their environment through egalitarian social structures. Investigations of human–nature reciprocity in Central African hunter‐gatherers has been neglected. In this article, we investigate how Baka‐forest relationships intersect with concepts of reciprocity and what the implications are for forest managers. The work is the result of a collaboration between local knowledge holders and an anthropologist who carried out extensive ethnographic fieldwork in a Baka village in south‐eastern Cameroon. Through the examples of three phenomena—origin stories, human–animal shapeshifting, and forest and ancestral spirits—we show that the Baka hold a complex and deeply rooted relational connection with the forest, whereby the two are closely tied. The common notion of direct human–nature reciprocity whereby ‘giving back’ or ‘giving thanks’ that appears in such a diversity of contexts is not present in the case of the Baka. Rather, the focus is on celebrating the abundance of the forest experienced, expressed through sharing properly with others. There is no expectation that this will lead to getting something in return, but instead is known as the ultimate way to achieve joy. As the Baka consider themselves as part of the forest, ensuring their own well‐being is ensuring the well‐being of the forest, an ideology dependent on close relational ties. Extractive industries and mainstream conservation practices in south‐eastern Cameroon are often based on inappropriate approaches which may cause harm to forest communities and jeopardise the state of the forest in the long term. The social‐ecological philosophy we describe, which insists on caring for forest people as the primary means for caring for the forest, provides guidance for forest managers in the tropics and more widely in how to secure a sustainable future for both forests and people.

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