Cultural Heritage Report - Coastal and Environmental Services

Transcrição

DECEMBER 2014
CES
CULTURAL HERITAGE
REPORT
DRAFT REPORT
ADDRESS
TEL
FAX
WWW
DECMBER 2014
CES
CULTURAL HERITAGE
REPORT
DRAFT REPORT
PROJECT NO.
14002-A
DOCUMENT NO.
1
VERSION
3
DATE OF ISSUE
12/12/2014
PREPARED
Hilário Madiquida, IPCA
CHECKED
CSCR
APPROVED
CSCR
COWI
Ave.
Manganhela,
P.O.Box
Maputo
Mozambique
95,
+258 21 358 300
+258 21 307 369
cowi.co.mz
Lda.
Zedequias
1st
floor
2242
CULTURAL HERITAGE REPORT
5
CONTENTS
List of Acronyms
9
1
Introduction
10
1.1
Overview
10
1.2
Project Background
10
1.3
Project Affected Communities
13
1.4
Report Structure
15
2
Legislative Framework
16
2.1
Overview
16
2.2
Institutional Framework of Mozambique
16
2.3
Mozambican Legislation
16
2.4
International Legislation and Guidelines
20
3
Methodology
25
3.1
Overview
25
3.2
Planning and Preparation
25
3.3
Identification of the Study Area
25
3.4
Data Collection
27
3.5
Data Analysis
29
3.6
Limitations
30
3.7
Assumptions
31
4
The Cultural Context of Tete Province
32
4.1
Overview
32
4.2
Archaeological, Historical and Socio-Cultural Background of
Tete Province
32
5
Findings
37
5.1
Overview
37
6
6
Potential Impacts Associated with the Development
50
6.1
Overview
50
6.2
Summary of Impacts Identified
50
6.3
Negative Impacts
50
6.4
Positive Impacts
56
7
Conclusions
58
8
References
59
Annexure A: Mapping of Cultural Heritage in the Project Area
61
A. Archaeological sites
62
B. Historical Sites
64
C. Sacred Places and Forests
66
D. Cemeteries
71
Annexure B: Impact Assessment Methodology
73
Annexure C: Qualitative Data Gathering Tools
76
Annexure D: Qualitative Data Matrix
98
Annexure E: Maps produced
102
List of tables
Table 1: Project affected communities
14
Table 2: National legislation for the protection of Cultural Heritage
19
Table 3: International guidelines for the protection of Cultural Heritage
23
Table 4: Summary of participatory exercises (focus group discussion)
29
Table 5: Archaeological sites in the project area
38
Table 6: Historical sites in the project area
40
Table 7: Sacred sites identified in the project area
44
Table 8: Cemeteries and isolated graves identified in the project area
46
Table 9: Summary of the significance rating of the identified impacts
57
Table 10: Georeferences and photographs of archaeological sites
62
Table 11: Georeferences and photographs of historical sites
64
Table 12: Georeferences and photographs of sacred sites
66
Table 13:Georeferences of cemeteries
71
Table 0-1: Ranking of evaluation criteria
73
Table 0-2: Ranking matrix to provide an environmental significance
74
Table 16: Summary of the qualitative data gathered
99
7
List of figures
Figure 1: Location of the project area in Tete Province
12
Figure 2: Location of communities identified for the study
26
Figure 3: Archaeological sites in the project area
39
Figure 4: Historical sites in the project area
41
Figure 5: Community meeting venue, Mbuzi
43
Figure 6: Sacred sites in the project area
45
Figure 7: Cemeteries in the project area
48
Figure 8: Sacred sites and cemeteries mentioned by communities as
not being transferable
49
Figure 9: Microlithic artefacts in situ
62
Figure 10: Samples collected from the surface
62
62
Figure 12: Samples collected from the Surface
62
Figure 13: Some samples collected from the Surface
62
62
Figure 15: Potsherds in situ
63
Figure 16: Samples collected from the surface
63
63
Figure 18: Potsherd samples collected from the Surface
63
Figure 19: Muchena ruins - site 1
64
64
Figure 21: Subterranean cistern and ancient colonial administration
64
Figure 22: First colonial well
64
Figure 23: First colonial steam car
65
Figure 24: Mbuzi ruins
65
Figure 25: Nhampumbuza sacred place of the rain ceremony
66
Figure 26: Nhampondoro sacred place of the rain ceremony
66
Figure 27: Sacred place Kagoma
66
Figure 28: Place where Tsato lives
66
Figure 29: Sacred Nyau initiation forest
67
Figure 30: Kaningue sacred place of the rain ceremony
67
Figure 31: Ntumbwi sacred place of rain ceremony
67
Figure 32: Associated Sacred Forest
67
Figure 33: Kachere place of rain ceremony
68
Figure 34: Associated sacred forest
68
Figure 35:Chitongue place of the rain ceremony
68
Figure 36: Boys' Initiation Site
68
Figure 37: Chitongue place of rain ceremony
68
Figure 38: Place where Tsato lives
68
Figure 39: Massamba place of the rain ceremony
69
Figure 40: Associated sacred fores
69
Figure 41: Chimuala place of the rain ceremony
69
8
69
Figure 43: Mulambe place of the rain ceremony
69
69
Figure 45: Ntowe place of the rain ceremony
69
69
Figure 47: Ntenje place of the rain ceremony
70
70
List of Acronyms
AD
Anno Domini
ARPAC
Arquivo do Património Cultural/ Cultural Heritage Archive
(Portuguese acronym)
CH
Cultural Heritage
BC
Before Christ
CES
Coastal & Environmental Services
CoI
Corridor of Impact
DNPC
Direcção Nacional do Património Cultural/ National
Directorate of Cultural Heritage (Portuguese acronym)
DAA
Departamento de Arqueologia e Antropologia/ Department
of Archaeology and Anthropology (Portuguese acronym)
MEC
Ministério da Educação e Cultura/ Ministry for Education
and Culture (Portuguese acronym)
MICOA
Ministério para a Coordenação da Acção Ambiental/
Ministry for the Coordination of Environmental Affairs
(Portuguese acronym)
EIA
Early Iron Age
ESHIA
Environmental, Health and Social Impact Assessment
IFC
International Finance Corporation
LIA
Late Iron Age
LSA
Late Stone Age
MYA
Million Years Ago
PS
Performance Standard
UNESCO
United Nations
Organisation
Educational,
Scientific
and
Cultural
9
10
1
Introduction
1.1
Overview
This report studies and evaluates the potential impacts the proposed Capitol
Resources iron ore mining project may have on the study area’s existing cultural
heritage resources. These resources include the archaeological, historical and
socio-cultural components of cultural heritage.
The project area spreads across the Moatize and Chiuta districts in Tete Province,
Central Mozambique. The study area is characterized by a complex ecological
composition, formed by rivers, mountains and a semi-open forest and savannah
biomes. The central part of the project area occupies both banks of the Revúboè
Riverbed and adjacent mountains.
The project proponent, Capitol Resources, aims to secure environmental
authorisation for the proposed project from the Mozambican Ministry for the
Coordination of Environmental Affairs (Ministério para a Coordenação da Acção
Ambiental or MICOA). In order to obtain the Environmental License for the project,
the proponent must conduct an Environmental, Social and Health Impact
Assessment (ESHIA) for the proposed project.
Coastal & Environmental Services (CES) contracted COWI to undertake the
Cultural Heritage Study for the project. According to the prescribed Terms of
Reference (ToR), the Cultural Heritage Study must:
›
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›
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1.2
Review the national, provincial and district strategies and policies for cultural
heritage in Mozambique;
Review the cultural heritage structures or aspects in the project affected
area, and their context within the applicable national, provincial and district
framework;
Review the cultural profile of the project affected area, including any existing
sites or areas that may be sacred to the local population;
Map heritage and sacred sites within the project affected area, identify their
relevance, and the uses associated with them;
Provide an assessment of the sensitivity and significance of archaeological
remains and cultural sites in the project area; and
Identify and assess project aspects or activities which may impact on cultural
heritage resources in the project affected area.
Project Background
Capitol Resources intends to develop an Iron Ore project in Chiúta and Moatize
districts, Tete Province, Central Mozambique. The project extends over three
licence areas (1032L, 1033L and 1035L) fully owned by Capitol Resources.
The first phase of mining activity is scheduled occur in the Tenge-Ruoni Prospect
Area, which is equivalent to licence area 1035L. As such, the current project phase
11
is focused in licence area 1035L only. The Tenge-Ruoni Prospect Area is an area
of extensive mineralisation and contains deposits of magnetite, titanium and
vanadium within a cluster of prospects known as the Massamba Group.
The proposed project has the potential to impact on the socio-cultural dynamics of
potentially affected communities, as well as the archaeological and cultural
heritage resources present in the project area, as a result of mining activity and the
construction of the necessary haul road and power line servitudes. To comply with
the Mozambican legal requirements, Capitol Resources is now applying for an
Environmental License from MICOA after having conducted the necessary
prospecting activities on site. Capitol Resources initiated the required ESHIA
process, of which this report is a part of.
In line with the Terms of Reference outlined above in Section 1.1, this study has
been prepared to identify and assess the potentially significant impacts on cultural
heritage resources within the project area, and recommend mitigation and
enhancement measures. The location of the project area in Tete Province is
12
illustrated
Figure 1 below.
.
in
Figure 1: Location of the project area in Tete Province
13
14
1.3
Project Affected Area
For the definition of the project area, and the identification of project affected
communities, three buffer zones were applied.
First, a buffer zone of 10 km was established around the Tenge-Ruoni Prospect
Area 1035-L, where the first phase of mining will occur, to identify communities to
be included in the ESHIA study.
Secondly, a buffer zone of 5 km along prospect area 1035L, and 140 m along the
proposed haul road routes, was established (hereafter referred to as the “Corridor
of Impact” or CoI), to identify any existing cultural heritage resources which may be
currently utilised by the communities in the project area. The 5km buffer zone was
1
determined by the Moatize District Services for Economic Activities as the most
appropriate to safeguard communities against the blasting and noise impacts of
mining activity, as per the their experience with other mining companies’ operations
to date. Although this buffer recommendation by the Moatize District Government
is mostly informed by potential physical resettlement considerations, it may also be
relevant to ensuring ongoing access to sacred sites (an element of cultural
heritage) by communities or households that may have to be resettled due to the
proximity of the proposed project’s construction and operational activities. As such,
the 5 km buffer zone has been adopted by the study team to define the area that is
likely to be indirectly affected by the project in terms of its heritage resources.
Lastly, a buffer zone of 1,020 m was applied to indicate the likely maximum area of
impact for blasting activities, i.e. the area within which the impacts of blasting are
likely to be felt. This area, hereafter referred to as the mine blasting area, is
considered to be the area that will be directly affected by the project. The heritage
resources located within this buffer zone are considered to be directly affected in
the sense that free or unfettered communal access to these areas is likely to be
lost or restricted, provided no appropriate mitigation measures are applied.
The above buffer zone delineations have been similarly applied for the Health
Impact Assessment and Social Impact Assessment studies conducted for the
project. This was implemented to ensure that the Cultural Heritage study targets
the same potentially affected communities included in these other two studies.
Based on these buffer zones, eight communities were identified for study: the
villages of Matacale, Muchena, Mbuzi, Nhambia, Chianga, Tenge, Mboza and
Massamba. All of them are located outside the mine blasting area (1,020m buffer),
i.e. they are all in the area indirectly affected by the project. Of these communities,
seven are located in the Tenge-Ruoni Prospect Area 1035-L and one is located
along the haul road. The community of Massamba is located outside the CoI but
within the 10 km buffer zone. The data gathered in this community was used to
inform the cultural profile of the project area, but was not subject to any impact
significance rating exercises given that the community and its heritage resources
1
Interviewed as part of the Social Impact Assessment, in July 2014.
15
are located outside the 5 km buffer zone. The data gathered in the remaining
seven communities was used for both the description of the cultural profile of the
project area and impact assessment purposes.
Table 1 below presents the project affected communities according to their location
and whether they are directly or indirectly affected by the project:
Table 1: Project affected communities
Project component
No. of
communities
Communities
Tenge-Ruoni Prospect
Area 1035-L
7
Massamba, Matacale, Muchena, Mbuzi,
Nhambia, Chianga and Tenge
Haul road
1
Mboza
For more information on the location and description of project affected
communities included in the study please refer to Section 3.3 and Figure 2.
The identified communities are settled on the margins of the Revúboè River and its
tributaries, where, according to data gathered in the field, water sources and fertile
soils for agriculture are abundant. Some dispersed settlements that are only lived
in seasonally, generally only in the dry season when residents are seeking to take
advantage of fishing or agricultural opportunities in these locations (Madiquida,
2007: 56). According to field observations, households in the project area generally
have two residences, one in the elevated areas where they live permanently and
another in the floodplain areas where they farm. The Massamba-Ntenge area is
one of the most fertile and natural resource rich in the Revúboè Valley and is
extensively utilised by community’s resident there (water, forest and animal
resources). The area is suitable for farming most kinds of crops (Macamo, 2006).
The main sources of revenue of the families are agriculture, fishing and animal
husbandry (cattle, goats, pigs and chickens). The primary subsistence crops are
maize (Zea mays), sorghum (Sorghum bicolor), pearl millet (Pennisetum glaucum),
common bean (Phaseolus vulgaris), lima bean (Phaseolus lunatus), groundnut
(Arachis hypogaea) and tubers like yam (Colocasia esculenta), sweet-potato
(Ipomoea batatas) and cassava (Manihot esculenta) (Macamo & Madiquida 2004).
Socioeconomic data gathered for the Social Impact Assessment survey (COWI,
2
2014 ), along with observations made in the field for the CH report indicate that, in
broad terms, the households residing in the project area have a modest standard
of living, and little in the way of opportunities for formal employment. The
communities in the project area hold high expectations that the proposed project
will create local job opportunities.
2
COWI (2014). Social Impact Assessment for the Baobab Iron Ore Project, Tete, Mozambique. Produced simultaneously to
the CH Report.
16
1.4
Report Structure
The present report is structured into eight chapters including bibliographical
reference, as follows:
›
Chapter 1 introduces of the aims and objectives of this study;
›
Chapter 2 outlines the Mozambican legislative framework and policies for
Cultural Resources Management applicable to the project, alongside the
relevant international guidelines;
›
Chapter 3 describes the methodology applied to conduct the present study;
›
Chapter 4 describes the cultural context of Tete province, including a brief
history of the province and an outline of the archaeological, historical and
socio-cultural background of the province;
›
Chapter 5 describes the findings of the study according to the cultural
heritage categories identified in the project area;
›
Chapter 6 provides an assessment of the identified potential impacts
associated with the development, and outlines mitigation/enhancement
measures for each impact;
›
Chapter 7 presents the study conclusions; and
›
Chapter 8 lists the bibliographical references utilised for the study.
2
Legislative Framework
2.1
Overview
17
The Mozambican legislative framework provides for a number of legal tools and
policies that regulate development activities in areas of known cultural heritage
significance. This section outlines the institutional and legal framework relevant to
cultural heritage resources in Mozambique.
2.2
Institutional Framework of Mozambique
In Mozambique there are two main institutions responsible for the management of
cultural heritage resources: the Ministry of Education and Culture (MEC), who in
turn is provided support by the Department of Archaeology and Anthropology from
the Eduardo Mondlane University. Together, they are presently responsible for the
archaeological research and the management of cultural heritage in Mozambique.
The MEC was created in 1975 after national Independence from colonial rule. The
Department of Monuments was created within the MEC to identify and classify the
country's cultural heritage with the support of Eduardo Mondlane University. The
university was created in 1978 with the Department of Archaeology and
Anthropology established simultaneously. Within this department, the Archaeology
Section drives archaeological research at the national level.
2.3
Mozambican Legislation
The key Mozambican legislation for the protection of cultural heritage is as follows:
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Articles 54 and 98 of the Constitution of the Republic of Mozambique;
Law 10/88 of 22 December: specifies the legal protection of material and
immaterial assets of Mozambican cultural heritage;
Decree 27/94 of 20 July: regulates the Archaeological Heritage Protection;
Law 10/99 of 07 July on the Protection of Forests and Wildlife;
Resolution 11/2010 of the Council of Ministries: approves the policy
applicable to Museums;
Resolution12/2010 of the Council of Ministries: approves the policy
applicable to Monuments;
Resolution 17/82of the Council of Ministries: approves the adhesion of
Mozambique to the UNESCO Convention Concerning the Protection of the
World Cultural and Natural Heritage.
2.3.1 General framework for the Protection of Cultural
heritage
The 2004 Constitution of the Republic of Mozambique (Article 98) reinforces
the public domain status of the country’s maritime zones, air space, energy
resources, archaeological heritage, nature conservation areas, roads and railways,
mining deposits and other assets classified as such by Mozambican law.
18
Accordingly, all these assets are property of the Mozambican State and to be used
or utilised in the public interest. The Constitution further asserts the protection of
places of worship in its Article 54.
Law 10/88 of December 22 affords the legal protection to the tangible and
intangible cultural heritage assets of the Mozambique. This law defines 'cultural
heritage' as the legacy of tangible (physical) artefacts (objects, property, sites,
natural features), as well as the intangible attributes of the countries people (oral
history and knowledge, folklore). This protection is aimed at ensuring the
sustenance of the historical, cultural and artistic legacy of the past to future
generations, as well as the contemporary achievements, accomplishments and
values reflective of the national context.
The law requires the identification, registration, preservation and valorisation of the
spiritual and material artefacts comprising the national cultural heritage. This law
applies to cultural heritage assets owned by state, public entities and individuals,
but without prejudice to any property rights that accrue to the respective
landowners or tenure/use right holders. The law also encompasses all cultural
goods that may be discovered in the future. The Council of Ministers is responsible
for defining the legal procedures for the exploration of cultural heritage, as well as
the responsibilities of the host community and the State in these processes.
Despite the existence of a vast and rich cultural heritage and tradition in
Mozambique, these cultural assets can be exposed to partial or full deterioration,
disappearance or destruction. This obviously constitutes an irreplaceable loss of
cultural heritage, and it is therefore important to ensure the necessary protection to
cultural heritage assets. Public and private organisations (and citizens in general)
are therefore responsible by law for protecting the country’s cultural heritage.
The following assets are classified as cultural heritage assets in terms of this
statute: monuments and archaeological features, properties and buildings erected
3
before 1920 , manufactured movable cultural property built prior to 1900, and
major operational bases of the Mozambique Liberation Front (Frente de Libertação
de Moçambique - FRELIMO) during the armed struggle for national liberation.
Decree 27/94of 20 July regulates the conservation of archaeological heritage
resources, as well as the composition of the National Council for Cultural Heritage.
The decree aims to protect two categories of heritage, namely movable and
immovable material assets, which by their archaeological value are considered to
be of cultural significance to Mozambique.
2.3.2 Specific legislation for the Protection of Cultural
Heritage
Law 10/99 of 07 July on the Protection of Forests and Wildlife (Article 13)
introduces the concept of “zones of use and historical-cultural value”. These are
areas reserved for the protection of forests with religious significance, as well as
3
1920 marks the end of the first phase of armed resistance to colonial occupation.
19
other sites of historical importance and cultural use, in accordance with the norms
and customary practices of local communities who use these areas. The forest and
faunal resources existing in these zones may be harvested by local communities,
with respect for the afore-mentioned practices.
The protection referred to in this statute does not necessarily imply the delimitation
of an area to be protected. This protection can also be ensured through the
relocation of important sacred places to a new location for their preservation and
protection, along with the excavation of archaeological sites and scientific
collection of artefacts prior to commencement of a development activity that may
impact on such sites. This is relevant to the sacred forests, or associated sacred
sites and cemeteries, identified in the project area to date, which are detailed in
Section 5.
Decree 27/94of 20 July states that the discoverer and owner of the property (i.e.
for this study, the project proponent) where the cultural heritage discovery takes
place, is co-responsible for the conservation of the discovered elements. This
entity/individual is also held responsible for covering the necessary expenses for
the actions needed to protect and relocate (if practical and necessary) heritage,
resources that are defined by the Ministry of Culture and National Council of
Cultural Heritage (as per Article 10). The decree further specifies that all projects
involving excavation, land removal or extension, or the removal of submerged or
buried objects, are expected to conduct preliminary archaeological studies and
implement safeguards in the area to be covered by development activity. The
project proponent is also obliged to fund these initiatives. To this effect, the
developer shall include in its project budgeting an amount equivalent to 0.5% of the
total project capital costs to meet this prescription (Article 12).
Resolution 11/2010 of the Council of Ministries provides the policy prescriptions
applicable to museums. Mozambican museums are responsible for the
preservation, management and dissemination of cultural and natural heritage,
whether it is movable, tangible or intangible. This resolution guarantees the
preservation, promotion and dissemination of cultural goods under the custody of
museums.
In light of this the project proponent is responsible for the preservation of the
cultural heritage found in the project area, in coordination with the Tete Provincial
Directorate of Culture. The project can contribute to the preservation, as well as the
dissemination, of the cultural heritage found in the project area by creating
interpretation centres. The creation of such centres must be done in coordination
with the Provincial Directorate of Culture and by liaising with the existing museums
at provincial, regional or national level.
Resolution 12/2010 of the Council of Ministries specifies the policy applicable to
monuments. It conceives monuments as being immovable property and elements
4
of the collective memory . They can be natural elements like sites and landscapes
The term 'collective memory' refers to the shared pool of information (stories, artefacts, symbols, traditions, images) held in
the memories of two or more members of a group. As for individual memory, it is construed over time through the interpretation
of past events (in the present case, interpreted by the group members). By the virtue of being shared among the group
members, it creates a social group identity in the sense that it forms the ties that bind group members together.
4
20
with cultural or scientific significance. This resolution recognizes that Mozambican
cultural heritage includes archaeological sites, historical sites, buildings and builtup areas which testify the coexistence of different cultures and civilizations in the
national territory over time. In the project area there are a number of monuments
that will require management in terms of this policy, as recommended in Section 6
of this report.
Resolution 17/82 of the Council of Ministries approves the ratification by
Mozambique of the United Nation's Convention Concerning the Protection of the
World Cultural and Natural Heritage.
Table 2 below summarizes the key issues of the legislation for the protection of
cultural heritage.
Table 2: National legislation for the protection of Cultural Heritage
Legislation
Brief Description
Relevance
Protection of Cultural Heritage
2004
Constitution of
the Republic of
Mozambique
Defines that the maritime area,
air space, energy potential,
archaeological heritage, areas of
nature protection, roads and
railways, mining deposits and
other assets classified by
Mozambican law are property of
the Mozambican State and can
be used in the public interest.
(Article 98). It also asserts the
protection of places of worship.
(Article 54).
Cultural heritage property
found
in
Mozambican
territory is property of the
Mozambican State.
Places of worship, including
sacred customary places,
are protected areas.
Law 10/88 of 22
December –
Cultural Heritage
Protection Law
Prescribes the legal protection of
tangible and intangible assets of
the
Mozambican
cultural
heritage.
The legal protection includes the
identification,
registration,
preservation and valorisation of
the spiritual and material goods
comprising Mozambican cultural
heritage.
The Council of Ministers is
responsible for defining the legal
procedures for the exploration of
cultural
heritage.
However,
public and private organizations,
and citizens in general, are
responsible
for
protecting
cultural heritage.
Tangible and intangible
cultural assets found in
Mozambican soil, subsoil
and continental shelf are
protected by law.
Private
organizations,
among other entities, are
also
responsible
for
protecting cultural heritage.
Decree 27/94 of
20 July –
Regulation of
Archaeological
Heritage
Protection
Regulates the protection of
archaeological heritage and the
composition of the National
Council of Cultural Heritage. The
decree protects movable and
immovable
material
assets,
which by their archaeological
Regulates the protection of
archaeological
heritage
including
movable
and
immovable material assets.
Project proponent to set
aside 0.5% of total project
budget
for
preliminary
21
value are considered to be
cultural heritage.
Defines
responsibilities,
measures and funding for
archaeological prospecting and
safeguard works.
archaeological prospecting
and safeguard works.
Law 10/99 Forests and
Wildlife
Protection Law
Introduces the concept of “zones
of use and historical-cultural
value”: areas reserved for the
protection of forests with a
religious interest, as well as
other
sites
of
historical
importance and cultural use, in
accordance with the norms and
customary practices of local
communities who use these
areas.
Forest and faunal resources
existing in these zones may be
accessed, though respecting the
customary practices of the
communities who use them.
“Zones
of
use
and
historical-cultural
value”,
such as the are sacred
forests associated with
sacred sites and cemeteries
found in the project area,
are
reserved
for
the
protection of forests with a
religious interest, as well as
other sites of historical
importance and cultural
use.
Resolution
11/2010 –
Museum Policy
This resolution guarantees the
preservation, promotion and
dissemination of cultural goods
through
the
custody
of
museums.
The proposed project can
contribute to preserving
cultural heritage found in
the project area, by liaising
with the existing museums
at provincial, regional or
national level.
Resolution
12/2010 –
Monument
Policy
Conceives
monuments
as
immovable heritage property as
well as elements of the collective
memory.
It recognizes cultural heritage
includes archaeological sites,
historical sites, and buildings and
built sets which witness the
coexistence of different cultures
and civilizations in the national
territory over time.
In the project area there are
a number of monuments
which require protection
measures aligned with this
policy.
Resolution 17/82
regarding the
Convention for
the Protection of
the World
Cultural and
Natural Heritage
Approves
the
Convention
Concerning the Protection of the
World Cultural and Natural
Heritage.
The
requirements
for
the
protection of cultural and natural
heritage are reflected in law
10/88.
The requirements of the
convention
for
the
protection of cultural and
natural
heritage,
are
applicable to the project.
2.4
International Legislation and Guidelines
5
The UNESCO Convention on the Means of Prohibiting and Preventing the
Illicit Import, Export and Transfer of Ownership of Cultural Property (adopted
in 1970, entered into force on 1972).The convention defines 'cultural property' as
5UNESCO
is the United Nations Educational, Scientific and Cultural Organisation.
22
the property which, on religious or secular grounds, is designated by each state as
being of importance for archaeology, prehistory, history, literature, art or science.
State parties are called to implement a number of measures to prohibit and prevent
the illicit use of cultural property, including its import, export and transfer of
ownership. This convention has not yet been ratified by Mozambique; however the
cultural property protection measures are reflected in law 10/88.
The UNESCO Convention Concerning the Protection of the World Cultural
and Natural Heritage (adopted in 1970, entered into force on 1972) recognizes
that the cultural and the natural heritage is increasingly threatened with damage
and destruction due to traditional causes of decay and aggravating changing social
and economic conditions. State Parties are responsible for ensuring the
identification, protection, conservation, presentation and transmission to future
generations of the cultural and natural heritage situated on national territory, which
are first and foremost a property of the State. State Parties are called to do all they
can to fulfil this responsibility, to the utmost of their resources and with international
assistance. The convention was ratified by Mozambique in 1982. The responsibility
of the State towards cultural heritage protection is reflected on law 10/88.
The UNESCO Convention for the safeguarding of the Intangible Cultural
6
Heritage (adopted in 2003, entered into force on 2006) seeks to raise awareness
about the importance of intangible cultural heritage and the threats it currently
faces at a global level. It encourages the state parties to identify, protect and
manage the intangible cultural heritage elements present in its territory, ensuring
respect for the individuals and communities concerned. It also promotes
international cooperation and assistance for the safeguard of this cultural heritage.
State parties are requested to draw an inventory of the intangible cultural heritage
present in its territory, to be regularly updated. They are also requested to adopt a
policy aimed at promoting the function of the intangible cultural heritage in society,
establish a competent body for the safeguarding of the national intangible cultural
heritage, foster scientific, technical and artistic studies with a view to safeguarding
this heritage, promote education for the protection of intangible cultural heritage
sites and adopt measures to promote the access to such sites and their
documentation. The convention was ratified by Mozambique in 2007.
Performance Standard 8 on Cultural Heritage, of the International Finance
Corporation (IFC)
A number of international guidelines on Cultural Heritage provide useful guidance
for the project, particularly those required by main international lenders such as the
World Bank and the International Finance Corporation (IFC). In the case of private
sector projects these guidelines default to the IFC’s performance standards (PS)
on social and environmental sustainability. The PS complement, rather than
substitute, the requirements of the applicable national law.
6The
convention defines "intangible cultural heritage" as the practices, representations, expressions, knowledge and skills
recognized by communities, groups and individuals as part of their cultural heritage. It is transmitted from generation to
generation inconstant recreation, providing the communities with a sense of identity (Article 2).
23
Applicable is PS 8 (Cultural Heritage), which is aligned with the UNESCO
Convention Concerning the Protection of the World Cultural and Natural Heritage
mentioned above.
PS 8 aims to protect cultural heritage from the adverse impacts of project activities,
support its preservation and promote the equitable sharing of benefits from the use
of cultural heritage. Cultural heritage includes tangible assets (moveable or
immovable objects, property, sites, structures), natural features that embody
cultural values (sacred groves, rocks, lakes, and waterfalls) and certain intangible
forms of culture (cultural knowledge, innovations and traditional lifestyle practices).
The requirements of PS 8 apply to cultural heritage regardless of whether or not it
has been legally protected or previously disturbed.
The need for the application of PS 8 is identified in the process of environmental
and social risks assessment (under way presently). If triggered by project activities,
PS 8 requires that the Client follows a number of requirements:
1
2
3
4
5
Identify and protect cultural heritage by ensuring that internationally
recognized practices for the protection, field-based study, and documentation
of cultural heritage are implemented;
Design a project to avoid significant adverse impacts to cultural heritage
during construction or operation phases, as identified in the environmental and
social risks and impact assessment process. The client must develop
provisions for managing chance finds through a chance find procedure, which
will be applied in the event that cultural heritage is subsequently discovered.;
Consult with affected communities (who use or have used within living
memory the cultural heritage for cultural purposes) to identify relevant cultural
heritage and incorporate their views on such cultural heritage into the project
decision-making process. Consultation also involves relevant national or local
regulatory agencies entrusted with the protection of cultural heritage;
Allow affected communities within living memory for long-standing cultural
purposes, continued access to the cultural site(s) located within the project
area, or provide an alternative access route, subject to overriding health,
safety, and security considerations;
Where tangible cultural heritage that is replicable and not critical is found in
the project area, mitigation measures that favour avoidance must be applied.
Where this is not feasible, the client will apply the following hierarchy of
mitigation measures:
5.1 Minimize adverse impacts and implement restoration measures, in situ,
that ensure maintenance and functionality of the cultural heritage;
5.2 If restoration in situ is not possible, restore the functionality of the cultural
heritage in a different location, including the ecosystem needed to
support it;
5.3 Carry out the permanent removal of historical and archaeological
artefacts and structures according to specific principles; and
5.4 Only where minimisation measures are not possible,and where the
Affected Communities are using the tangible cultural heritage for longstanding cultural purposes, compensate for loss of that tangible cultural
heritage;
24
6
7
Refrain from removing any nonreplicable cultural heritage, where cultural
heritage is best protected by preservation in its place (i.e. removal is likely to
result in irreparable damage or destruction), unless:
6.1 There are no technically or financially feasible alternatives for removal;
6.2 The overall project benefits conclusively outweigh the anticipated cultural
heritage loss from removal; and
6.3 Removal of cultural heritage is done with the best available technique;
Where critical cultural heritage is found (internationally recognized heritage or
legally protected cultural heritage areas), refrain from removing, significantly
altering or damaging it. In exceptional circumstances when impacts on critical
cultural heritage are unavoidable, the client must use a process of Informed
7
Consultation and Participation of the Affected Communities , with good faith
negotiation that result in a documented outcome. The assessment and
protection of such heritage must be assisted by external experts.
PS 8 describes the potential risks and impacts of a given project over Cultural
Heritage that require particular attention, and establishes the requirements to
avoid, minimize and (where impacts remain) compensate for risks and impacts to
affected communities, workers and the socio-cultural environment. Table 3 below
summarizes the main international guidelines for the protection of cultural heritage:
Table 3: International guidelines for the protection of Cultural Heritage
Legislation
Brief Description
Relevance
Cultural Heritage Protection
UNESCO 1970
Convention on
the Means of
Prohibiting and
Preventing the
Illicit
Import,
Export
and
Transfer
of
Ownership
of
Cultural Property
Defines 'cultural property' and
measures to prohibit and
prevent the illicit use of cultural
property, including its import,
export
and
transfer
of
ownership, by State parties.
Not
yet
ratified
by
Mozambique, however the
cultural property protection
measures are reflected in law
10/88.
Cultural heritage found in the
project
area
must
be
respected in accordance to
law 10/88.
UNESCO 1970
Convention
Concerning the
Protection of the
World Cultural
and
Natural
Heritage
Recognizes the increasing
threat to cultural and natural
heritage to damage and
destruction.
Calls State Parties to identify,
protect, conserve, present and
transmit future generations of
the cultural and
natural
heritage situated on national
territory.
Ratified by Mozambique in
1982; the responsibility of the
State is reflected on law 10/88.
Tangible
and
intangible
resources are protected by
Law 10/88.
Private organizations, among
other entities, are also
responsible for protecting
cultural heritage.
7Described
in PS 1 Assessment and Management of Environmental and Social Risks and Impacts.
UNESCO 2003
Convention for
the safeguarding
of the Intangible
Cultural Heritage
State parties requested to
draw an inventory of the
intangible cultural heritage
present in its territory (regularly
updated) and adopt a policy for
the promotion of intangible
cultural heritage in society.
Policy includes an entity for the
safeguarding
the
national
intangible cultural heritage;
scientific, technical and artistic
studies to safeguard this
heritage; education for the
protection of intangible cultural
heritage sites and promotion of
access to such sites and their
documentation.
Ratified by Mozambique in
2007.
PS 8 of the IFC
–
Cultural
Heritage
Aligned with the UNESCO
Convention Concerning the
Protection
of
the World
Cultural and Natural Heritage.
Aims
to
protect
cultural
heritage in all its features from
the adverse impacts of project
activities,
support
its
preservation and promote the
equitable sharing of benefits
from the use of cultural
heritage.
Applies to cultural heritage
regardless of whether or not it
has been legally protected or
previously disturbed.
PS 8 is triggered in the
process of environmental and
social risks assessment, and
includes
a
number
of
requirements to be followed.
25
Environmental and social
risks assessment is currently
in place
PS 8 requirements can inform
the Environmental and social
risks assessment and the
project decision making.
26
3
Methodology
3.1
Overview
The project study area is characterised by rough terrain and dense vegetation in
many areas that did limit access to survey sites in some instances. This limitation
has therefore informed the selection of fieldwork methodologies. The selected
research methods for data gathering and analysis included a literature review,
8
focus group discussions and an archaeological survey in the project area.
3.2
Planning and Preparation
A research team of one senior archaeologist and two anthropologists was
deployed to gather data in the project area for this study. While the archaeologist
conducted the literature review prior to deployment for the archaeological surveys
in the project area, the anthropologists developed the focus group discussion
methodologies to be employed with the affected communities.
The literature review allowed the design of the survey methodology and, based on
it, the subsequent data gathering tools. These were designed for both the
archaeological survey (mapping tool and semi-structured interview grid for local
leadership), and the focus group discussions (focus group participatory exercises
methods- including a field manual). This manual is reflected in Annexure C:
Qualitative Data Gathering Tools.
Before fieldwork commenced, contact was made with the Tete Provincial
Directorate of Education and Culture to introduce the study team and objectives. In
addition to this, the anthropologists were subject to training on the field work
methodology.
3.3
Identification of the Study Area
As explained in Section 1.3 above, eight (8) communities located within the project
area (with a buffer zone of 10 km), i.e. affected by the project, where identified
based on aerial photograph analysis and information provided by the client. This
demarcation was also aligned with other specialist studies, such as the Health
Impact Assessment and the Social Impact Assessment.
8
The focus group discussions also gathered data for the Social Impact Assessment.
27
Figure 2 below shows the location of the project affected communities identified by
the study.
AL HERITAGE REPORT
Figure 2: Location of communities identified for the study
29
Each of the above mentioned communities were visited by the study team. Upon
arrival at the community, the team requested the support of the community leader
in order to identify the location of cultural heritage sites and to mobilize community
members for focus group discussions.
With the help of community leaders, sites of archaeological importance (hereafter
referred to as 'archaeological sites'), of historical importance (hereafter referred to
as 'historical sites'), and those considered to be sacred (hereafter referred to as
'sacred sites' and 'cemeteries') were identified for each of the communities and
subsequently mapped. The mapping exercise considered the same CoI applied for
the Social Impact Assessment study, i.e. prospecting area 1035L with a buffer
9
zone of 5 km and the projected haul road route with a buffer zone of 70 m on each
side.
Coordinates and photographs were taken for all archaeological, historical and
sacred sites. As for cemeteries and graves, community leaders accompanying the
study team requested that no photographs were to be taken. As such, only
coordinates, but no photographs, were taken for cemeteries and graves.
3.4
Data Collection
Data collection begun with the literature review, followed by fieldwork for the
archaeological survey and focus group discussions, which took place
simultaneously, from 30/06 – 10/07/ 2014.
In the following paragraphs we describe the literature review, archaeological
survey and focus group discussion processes undertaken for this study.
Literature review
There are few bibliographic sources on cultural heritage for the project area.
Despite this, any available literature was reviewed in order to help with the design
of data gathering tools and subsequent analysis, as framed by the different periods
of human occupation in the project area. The following literature was reviewed:
›
Archival research of documents from the Portuguese Colonial ruling period;
›
Monographs and articles of previous archaeological research on the Zambezi
valley area; and
›
Interview with the Tete Provincial Head of the Culture Department and the
heads of the District Services of Culture of Chiuta and Moatize.
Archaeological Survey
The main objective of the archaeological survey was not only to locate and map
archaeological sites but also to evaluate their significance within the study area.
This was defined based on previous mining experience in the area, where the impact of mining explosion, for example, can
be felt as far as 5km distance.
9
30
The archaeological survey consisted of two stages. Firstly, a survey was
conducted by foot along existing pathways, supported by interviews with key
individuals (community leaders and elders) to ascertain whether they had any
knowledge of historical or archaeological remnants or artefacts (such as the
locations of potsherds and other relics).´
Secondly, areas with high concentration of natural resources (water, forests and
animal resources) and slightly elevated topographical areas (suspected to contain
archaeological sites), were identified through the analysis of aerial photography
and topographic maps and subsequently visited. The archaeological survey was
mainly done by foot along existing roads and pathways, guided by local community
leaders. Wooded areas and cultivated fields were surveyed systematically by
pedestrian survey transects. This stage of the survey did not involve any
excavation sampling methods, but any surface findings were collected for
preliminary analysis.
During the survey, a number of river margins (riparian corridors) were surveyed.
These river margins are situated along roads, plains areas (savannah) and
plateaus where a considerable number of archaeological evidence (lithic artefacts
and pottery) were found. All samples collected were stored in unique bags with a
description of the type of artefact and geographical coordinates, for subsequent
preliminary analysis. The data collected was mainly potsherds and microlithic
artefacts, such as point, scraper, blade and backed microliths.
In addition to the identification of archaeological sites, sites of historical importance
(historical sites) and sites considered by the communities as being sacred and
relevant (sacred sites and cemeteries) were identified with the support of
community leaders. As for the archaeological sites, these historical, sacred and
cemetery sites were mapped with coordinates and photographs were taken of the
historical and sacred sites.
The identified archaeological, historical, sacred and cemetery sites are discussed
in detail in the findings (Section 5) and impact assessment (Section 6) chapters of
this report.
Focus Group Discussions
Focus group discussions were conducted in each of the eight communities
identified for the study. Group discussions along specific topics were initiated to
focus in the inter-personal, familial and neighbouring relations, as well as prevailing
cultural dynamics in the project context. Considering the low literacy level of the
population of the districts in which the project is located (INE 2013 and 2013b), the
discussions were stimulated through the use of participatory exercises based on
visual expression devices.
The focus group discussions allowed for gathering qualitative data about
community history, mapping of historical, archaeological and sacred sites and the
concerns, preoccupations and recommendations of the project on the communities
located within its area. The participatory exercises applied, and their study
objectives, are outlined in Table 4 below.
31
In each community a focus group discussion was conducted with community
members and local leaders, as previously mobilized by the Secretário de Bairro
(neighbourhood secretary).
Table 4: Summary of participatory exercises (focus group discussion)
Exercise
Data gathering objective
1. Household and
neighbourhood mapping
Map the composition of the typical homestead and
understand neighborhood relations.
2. Histogram
Understand the historic origins of the community and
the important events that marked the existence of the
community, from its perspective.
3. Cultural and sacred
sites mapping
Identify and visually map the main cultural and
religious/ sacred sites in the community, understand
the relevance of each site and the current uses
associated with them.
4. Authority matrix
Map the levels of authority within the community, their
hierarchy, inter-relations and influence.
5. Community services
and resources mapping
Identify the existing social services in the community,
as well as how, why and when the community
members resort to such services.
6. Mobility mapping
Understand the mobility dynamics of the community
and discuss how the project may affect their mobility.
7. Problem-tree analysis
Identify the main project related issues that, from the
community perspective, might be problematic or
cause for concern. Discuss the cause-effect relation
between the issues and the project, and to come to a
understanding about how such issues may be solved.
The focus group discussions were conducted by the anthropologists (one acting as
moderator and the other as note taker), in Portuguese with simultaneous
translation into the local language spoken in the community. Pictures and notes
were taken for each focus group discussion. Table 16 in Annexure D: Qualitative
Data Matrix summarizes the qualitative data gathered through the participatory
exercises outlined above.
3.5
Data Analysis
For the archaeological survey, each category of archaeological finding required
detailed analysis to define its chronological period, as well as the sequences of
32
individual site formation process. During the survey, a typological comparative
dating method (typological analysis) was used to preliminary determine the type of
microlithic artefacts and pottery traditions that were collected. This analysis is
based on the shape of the flakes of quartz and pottery, its decorative motifs, vessel
form (mainly cooking pots), the technologies and raw materials used in
manufacturing these, ultimately with the aim of defining the pottery traditions and,
through it, the cultural diversity which characterized the historic communities or
cultures that were residing in the area.
Artefacts from the Late Stone Age (LSA) found in this area are characterized by
microlithic flakes of quartz of different sizes and shapes, and are indicative of the
earlier occupation by hunter-gatherers before the Bantu speaking people settled in
the region. The majority of the quartz flakes of were found on the Quaternary
10
terraces with high concentration of pudding-stones , mainly quartz. Careful
analysis of these microlithic artefacts indicates similarities with some artefacts
found in the vicinity of Nampula (Riane 1, Nakwaho 1, Chakota and Muse 1) that
are dated from 5.000 to 1.000 B.C. (Adamowicz 1987). During this time, Southern
Africa had already been populated by the Khoisan people (Adamowicz 1987),
which implies that the project area was not necessarily absent of these huntergatherer peoples. It seems that all the microlithic production of quartz from the
LSA, found in the project area, is part of a set of Southern African microlithic
industries known as the Wilton industry. The Wilton microlith artefacts were first
found in Wilton cave in South Africa at the beginning of 20th century and are
characterized by short, broad blades and convex end scrapers.
In terms of ceramics, the collected potsherds are mainly without any decorative
motifs. They share some manufacturing characteristics with ceramics from the
Nkope site (southern Malawi), ceramics from the upper layers of the Matola site
(southern Mozambique) and ceramics from Chifumbazi cave (Tete province)
(Robinson 1973; Morais 1988). It also shares some decorative elements, namely
incision, crisscross hatching and stamping from some inland sites, dating back to
th
th
the 4 and 5 centuries A.D. (Rodrigues 2006). As they are inland sites that were
located along trade routes, these characteristics indicate some extent of historical
interaction between different cultural elements then resident in the study area.
3.6
Limitations
The Cultural Heritage Study faced four major limitations, namely restricted access
as a result of thick vegetation, the ongoing revision of the project area and its
potential road and power servitudes, the lack of published literature on cultural
heritage in the project area, and finally the lack of topographic maps for the project
area.
10
Pudding-stone is the popular name applied to a conglomerate of distinctly rounded pebbles whose
colors contrast sharply with the color of the fine-grained, often sandy, matrix or cement surrounding
them. The rounded pebbles and the sharp contrast in color gives this type of conglomerate the
appearance of a raisin or Christmas pudding (Prothero & Schwab, 2003).
33
Thick vegetation reduces the visibility of archaeological artefacts scattered on the
surface. There is a high likelihood that more archaeological sites exist that could
not be identified, as a result of the thick vegetation or land cover.
An alternative alignment of the haul road has been proposed. In addition to this,
geological (or mineral) resource mapping is still ongoing at the project site. Due to
this, the total area occupied by the project is not yet fully established.
Notwithstanding, the present study focused in the Tenge-Ruoni Prospect Area
1035-L where the first phase of mining activity will occur, as previously agreed with
the client.
Furthermore, despite the fact that significant archaeological sites have been
located in this province, the area is poorly researched in terms of its archaeology
and cultural heritage resources.
Last but not least, there is a lack of topographic maps for the project area, which
makes it is difficult to identify the location of lakes, rivers, mountains or quaternary
terraces where important archaeological sites may exist. Crucially these would
11
indicate the potential location of access roads or pathways leading to such sites .
Although existing areal imagery was utilised (Google Earth) for these purposes,
more often than not the resolution of this imagery is inadequate, or alternatively, it
is dated (5-10 years old in places).
3.7
Assumptions
The region located between the Zambezi and Shire rivers in central Mozambique,
attracted human settlement in the past, as is evidenced by the existing
archaeological sites noted in the study area and immediate region. In line with this,
and considering the geomorphology and the different ecosystems (aquatic and
terrestrial) constituting the project area, the present study assumed that
archaeological sites from different periods of occupation would exist in the project
area; despite the lack of published information in this regard.
There is a high likelihood that there are more archaeological sites in the project
area than those identified in this study.
11
The project area is a new area and the location of the mine is not yet represented in the available maps or satellite images.
The Department of Archaeology and Anthropology at University Eduardo Mondlane has maps of the whole country at the
scales of 1:50,000 and 1:250,000, complemented with satellite images; which could be used for the project area. However, in
order to analyse a particular area a datum point or reference point (in latitude south and longitude east) is necessary. For the
proposed project, the datum point must be located in the center of the mine from where projections can be made. Such datum
point was not yet available at the time that the field survey took place.
34
4
The Cultural Context of Tete Province
4.1
Overview
Tete Province is located in the lower Zambezi Valley, and is traversed by the many
of the different tributaries of the Zambezi River. Since 1000 A.D., the Zambezi
River played a pivotal role in the communication/trade route from the Indian Ocean
coast to the inland areas, which would allow for the establishment of human
settlements on the elevated terraces of the Zambezi. As such, over time the
strategic location of the region allowed for the interaction of different cultural
elements, namely Cheua, Sena, Marave, Shona, Nhungue and Nhanja.
Despite this cultural richness and the significant archaeological sites that have
been located in this province, the area is poorly researched in terms of its
archaeology and cultural heritage.
4.2
Archaeological, Historical and Socio-Cultural
Background of Tete Province
4.2.1 Archaeology
Archaeological research conducted in the Tete region in general, and the Zambezi
Valley in particular, can be divided into two periods: the colonial period and the
post-independence period.
The colonial period is characterized by few excavations and more descriptive
works that commenced with the Anthropological Mission to Mozambique in the
1930s, led by Santos Junior (Santos Júnior, 1940). Excavations were made only to
collect the artefacts without the careful description and analysis of the sites’
stratigraphy. Before this expedition reached the Zambezi Valley, an excavation had
been conducted on the Chifumbazi cave, in the north of Tete Province, which was
the first archaeological excavation in Mozambique (1907), by the German
archaeologist Carl Wiese. He collected fragments of pottery which later became
12
classified or categorised as the Chifumbazi Complex (Philipson1977).
In 1936, Santos Júnior began working on the prehistory of Mozambique, which
culminated with the identification of various archaeological sites, including rock
paintings (Santos Júnior 1947) in various locations. During 1937 Santos Júnior
drew on local oral traditions to describe the dry stone walled enclosure (in the
Zimbabwe tradition) at Songo, in Tete Province. Santos Júnior (1947) also studied
cave paintings in Mwalaulembwe (Malembué) and other sites of lithic industry in
Tete Province where he collected various artefacts. In 1941 Santos Júnior
discovered the Marissa Stone Age site, also located in Tete Province. As
previously explained, these surveys allowed him to develop the first prehistoric
The Chifumbazi Complex is a ceramic style of the Early Farming Communities with wide spatial distribution. It was first
excavated in Southern Africa in 1907, by Karl Wiese, in Chifumbazi cave, in Tete province, Mozambique
12
35
map of Mozambique, which presented all identified archaeological sites in the
country, mainly Stone Age sites.
Another important study in the Colonial period was conducted during the
construction of the Cahora Bassa dam between 1972 and 1973, by geologist
Miguel Ramos who excavated the Songo Enclosure. This unearthed lithic artefacts,
pottery with geometric decorations and iron slag from historical iron making
industries (Ramos 1980). Furthermore, in the 1970's, Rosa de Oliveira (1973,1975)
continued to study the walled and rock art formations in Tete province, culminating
with the collection of various stone tools and pottery reflective of the Zimbabwe
th
th
Tradition in Mozambique (dated from the 12 to 17 century AD).
Post-independence archaeological research began with Ramos and Rodriguez in
1978, who worked on the Portuguese colonial institutions of Cachomba and Zumbo
(Tete Province), located on the Lower Zambezi. After a long period of pause, in the
second half of the 1990s Solange Macamo (Duarte and Macamo 1996, Macamo
2006) continued with surveys and excavations in the Zambezi Valley. Several
archaeological sites were excavated in Tete and Manica, including the Degue-Mufa
site which provided interesting artefacts indicative of historical long distance trade
in the aea, in the form of artefacts such as glass and gold beads, as well as
Chinese porcelain, deposited in the Zambezi Valley during the Portuguese colonial
occupation era (Macamo 2006).
Another important archaeological study in Tete was conducted by Tore Sætersdal
in 2000 (Sætersdal 2004). This Norwegian archaeologist studied in detail the rock
art and described the communal or traditional protection mechanisms for rock art
sites – that is communities designating them as sacred places. He excavated
several archaeological sites with rock paintings and collected various types of data,
mainly lithic artefacts, pottery and charcoal samples for dating with Carbon 14
(C14) techniques.
The more recent studies in Sena, Lower Zambezi, by Hilario Madiquida (Macamo
and Madiquida, 2004) identified evidence of long distance trade routes such as
glass beads, Chinese and European porcelain, glass, Swahili pottery painted with
graphite and ochre, as well as various iron objects. This evidence places the entire
Zambezi Valley as one of the most active trade areas in the country historically.
Given that the project area is located within the triangulated area of three important
13
Late Iron Age archaeological sites , it is possible to assume the existence, within
the project area, of sites which were active in this long distance trade network.
4.2.2 Historical background
The study area is located in the southern continuity of the Great Rift Valley and is
of great interest for the study of the origin of man during the Cenozoic period, as
14
well as the Pliocene and Pleistocene . In the Rift Valley there are well known
Degue-Mufa on the north, Sena on the South, Kapeni and Msulusi Cultures on the east South of Malawi.
cenozoic period, also known as the Age of Mammals, is the period when the continents moved into their current
positions. It covers the period from 66 million years ago up to the present date. It is subdivided into seven geological epochs, of
which two are the Pliocene and Pleistocene. The Pliocene extended from 5.333 million to 2.58 million years before the present
date. The Pleistocene, which follows the Pliocene epoch, extended from about 2,588,000 to 11,700 years ago.
13
14The
36
traces of early hominids (Australopithecus and Homo genus) found in the Olduvai
Gorge (Tanzania) and, up to the north, in Kenya and Ethiopia.
The Iron Age developed in this region from the first few centuries AD. It is linked to
the early beginnings of sedentary life, agriculture and development of small-scale
production, as highlighted (from an archaeological importance point of view) by the
commencement of the production of pottery. The characteristics of this pottery, in
particular its decoration, allow for the distinguishing between different traditions
that archaeologists have linked to different population groups during the Early Iron
Age. These populations are categorised by period; the first centuries AD 0-150 for
the Urewe and Kwale Matola traditions, and about 200 to 500 AD for other
traditions such as the Nkope, Gokomere, and Lydenburg (Duarte 1996, Morais
1988).
The oldest dated artefacts for the Urewe tradition - as well those of the coastal
tradition (Kwale - Matola) - are ascribed to the first-second century AD period. The
Matola site is located in southern Mozambique (Morais 1988) closer to Maputo.
The settlements of the inner highlands, belonging to the Nkope, Gokomere/Ziwa
and Lydenburg traditions are chronologically more recent. The Nkope tradition
(corresponding to the east of the study area) is dated from the year 300 AD.
To understand the recent history of study area, from the beginning of the second
millennium AD, one must bear in mind that the area is located between two major
valleys: the Zambezi Valley and the Shire Valley, which in the past served as main
corridors of communication between the coast and inland.
Along the Shire River valley in southern Malawi, Juwayeyi located and excavated
several archaeological sites of the Kapeni and Msulusi Cultures (Juwayeyi, 1993),
most of which were associated with long distance trade. Several activities
developed in this region as a result of this trade, such as the large-scale hunting,
slavery and mining with an emphasis on the traditional production of iron, in which
the Maraves were skilled craftsmen as reported by the Gamitto in his interesting
description of an expedition in 1831 and 1832 from the city of Tete into the realm of
Mwata Kazembe / Lunda Cultures (Gamitto 1854: 76):
“The minerals known here are, gold, tin, and iron; the latter finds itself in such great
abundance in pieces on the surface of the earth, that to gather they do not have to
dig; the iron is used mainly to make hoes, axes, knives, arrows heads and javelins;
the iron artefacts are manufactured by Maraves blacksmiths and are as polished
as if they were manufactured with European instruments”.
From the beginning of the second millennium AD the Zambezi River was
established as an important means of market penetration to the inland. This was
linked to development of the city of Tete, which is located in the end of the
navigable course of this great river (upstream of this area is the Lupata Gorge,
which prohibits further boat passage or navigation).
The second half of the second millennium was characterized by intense interaction
between different population groups (Tonga, Nyungwe and a small group of
Muslims) and local settlers, that led to the construction of numerous fortified
37
villages such as dry stone walled enclosures of Zimbabwe (notably Aringa and
Muti) either in stone or palisade. These villages were prestigious trading centres
with important defensive functions where inside the enclosure the king lived and
consumed exotic products from Asia (Macamo 2006). Among these is an important
archaeological monument in Tete Province, the stone walled Zimbabwe
15
construction of the Songo Complex , reported to be indicative of the Shona
peoples expansion into this area (Duarte and Macamo, 1996). Some of these
settlements are also described by Gamitto in his account of the 1831-1832
expedition (Gamitto, 1854).
4.2.3 Socio-Cultural Practices
The province of Tete has very rich cultural traditions which are indicative of the
interaction of different cultural elements, indicating the influence of various ethnic
groups over time. For instance, the gifts and prayers for rain made to the African
16
rock python (Python sebae), or Tsato ceremony indicate a Marave origin
(Isaacman 1972b). This ceremony is considered more important than the ancestor
spirit worship ceremony, and the forests around the sacred places where the Tsato
ceremony takes place are protected by the local communities.
The study area is associated with various myths and magic-religious ceremonies
based on various beliefs. According to the survey data gathered in the field with
community leaders, four ceremonies are considered to be the most important by
the local population. Their performance requires a leader, or leaders, held
responsible for their implementation. In what follows a description of each
ceremony is provided, based on the testimonies of community leaders:
1. Rain ceremony: this ceremony is considered the most important of all because
the area is inhabited mostly by peasants, whose livelihood is based on subsistence
agriculture practiced at the household level. The ceremony is performed by
community members, mostly men, who go to the sacred place where they believe
Tsato lives, laden with offerings to the spirit. Upon arrival at the sacred site, the
leader of the ceremony offers the traditional drink and meal to Tsato and begins to
evoke its spirit. Minutes later he goes into trance to communicate with the spirit,
who then prompts for the rain. The community believes in this spirit because the
Tsato snake lives in water and its spirit is connected to water, thus where it lives,
water never dries out;
2. Burial ceremony of a deceased person: the funeral ceremony is guided by three
people who perform the services and mark the grave for burial of the deceased
person. The pit has an approximate depth of 2-3 meters where the deceased is
placed. The hole is covered with sticks, mats and grass, after which it is covered
with sand. After the funeral is performed, the same three people go to the
homestead of the deceased person, where they perform various rituals to ward off
15Zimbabwe-dzimba-dza-mabwe,
or "large houses of stone" are archaeological sites with high distribution in southern Africa.
They are characterized by buildings of dry juxtaposed stone wall enclosures without any mortar. In Mozambique there are
several archaeological sites with this tradition, such as the sites of Songo (Tete Province), Niamara (Manica Province) and
Manyikeni (Inhambane Province).
16Tsato is the local name for the African rock python whose spirit is believed to be a powerful totem for the rain ceremony
(Isaacman 1972b).
38
evil spirits from the family of the bereaved. After burial the grave is no longer
visited, rather it is abandoned forever. However, the cemeteries continue to be
used for new burials and are considered as sacred places for local communities.
Despite this practice of grave abandonment, the community members believe that
the ancestors' spirits are present in everyday life and, in order to seek their
protection and good fortune, worship ceremonies are required;
3. Ancestors’ spirit worship ceremony: according to community leaders contacted
in the study area, this ceremony is less important than the first two. The ceremony
is performed at the household level when the family is affected by any infirmity or
illness. The ceremony takes place in the backyard of the homestead, in a site
selected for each performance, namely a tree or a hut built for this purpose. The
transfer of these ceremonial sites is simple – the sand of the sacred site or hut is
removed and transferred to a new location, with an evocation to the worshiped
spirits; and
4. Nyau initiation ceremony: Nyau is a traditional dance associated with various
myths. In the days preceding the dance, the dancers (children to be initiated and
their master) pretend to travel and disappear from community with the purpose of
not being recognized in the day of the dance. The initiation begins and the children
are isolated in a sacred forest where they stay several months with the Master of
Nyau, who teaches them the dance and they embody the spirit of the Nyau dancer.
The entry of any person in the initiation site, other than the master and his initiates,
is strictly forbidden.
5
39
Findings
This section presents the study findings, according to the data gathered in the eight
surveyed communities located in the project area (Massamba, indirectly affected,
and Matacale, Muchena, Mbuzi, Nhambia, Chianga, Tenge and Mboza, all directly
affected).
5.1
Overview
The surveys conducted in the project area allowed for the identification of four
categories of cultural heritage sites:
1
2
3
4
Archaeological sites;
Historical/ Built Heritage sites;
Sacred places and forests;
Cemeteries and forests.
All mapped cultural heritage sites were identified and located with the support of
community leaders. As for the project affected communities, the mapping results
distinguish between directly affected sites (i.e. located within the Corridor of
Impact) and indirectly affected sites (i.e. located outside the Corridor of Impact).
5.1.1 Archaeological sites
The study area is underlain by a granitic geology of the Pan African Age of
Proterozoic Era. Some quartz formations are found in different areas in the form of
pudding-stones, as a result of the alluvial depositional processes which formed the
riparian terraces (Tucker, 1982). The surveyed areas have a high concentration of
microlithic artefacts with different shapes and sizes. During the archaeological
survey six important archaeological sites were identified: two Late Stone Age (LSA)
sites and four Iron Age (IA) sites.
The LSA sites are characterized by microlithic artefacts made from quartz and
typological analysis dated between 7.000-5.000 BC (Adamowicz 1987).
The Iron Age sites are divided into two main periods, Early Iron Age, dated 400
AD, with ceramic characteristics of a Chifumbazi cave pottery; and Late Iron Age
th
th
dated between 14 and 17 centuries, with ceramic characteristic found on the
coastal area of Mozambique.
The archaeological findings for the study area are of great importance as they are
the first archaeological evidence or specimens identified in this area, and display a
significant diversity in the material found. The identification of archaeological sites
is often a complex process and it seldom happens that, in such a small area as the
study area, several archaeological sites are found, ranging from the Stone Age to
the Iron Age. The identification of six archaeological sites (two sites of Late Stone
Age and four Iron Age sites) shows the great archaeological potential of the study
area.
40
There is one archaeological site potentially directly affected by the project. This is
the archaeological site of the Early Iron Age, located in the community of TengeMakodwe, in the centre of the indicative or preliminary defined mining area (see
the Table 5 below). This site will inevitably be destroyed by the mining activity in its
current layout, and it is essential to ensure the appropriate investigation and rescue
measures are implemented, as is discussed in Section 6.3.2.
This implies that the study area has considerable archaeological potential, though
the further identification and study of these sites is constrained by thick vegetation
cover which characterises the study area as discussed previously.
Of the cultural heritage sites identified in the project area, one site – the TengeMakodwe archaeological site – is located inside the mine blasting buffer area and
is thus directly affected by the project, requiring the protection envisaged in the
2004 Constitution of the Republic of Mozambique and Law 10/88 as explained in
Section 2. All the remaining cultural heritage sites are located outside the mine
blasting area and are only indirectly affected by the project.
The protection referred to in these legal tools does not necessarily imply the
delimitation of an area to be protected. This protection can also be ensured
through the transference of important artefacts or relics to a new location for their
preservation and protection, along with the excavation of archaeological sites and
scientific collection of artefacts prior to an activity that will occur and impact in such
sites.
Table 5 below presents the archaeological sites identified in the project area,
according to whether they are directly or indirectly affected by the project:
Table 5: Archaeological sites in the project area
Nr
1
2
3
4
5
6
Site
Microlithic Archaeological
site Mbuzi
Microlithic Archaeological
site Mbuzi/Chianga
Archaeological site
Chindije
Archaeological Site
Chindije 2
Archaeological Site
(Tenge)
Archaeological site
Muchena
Total
Evidence
Found
Inside
blasting
area
Inside
CoI
No
Yes
No
Yes
No
Yes
No
Yes
Yes
Yes
No
Yes
Outside CoI
(5km-10km
buffer)
Microliths
None
Pottery
6
0
Figure 3 below illustrates the archaeological sites identified in the project area.
Figure 3: Archaeological sites in the project area
41
42
5.1.2 Historical sites
A number of historical sites were found in the project area, including buildings of
the Portuguese colonial government, a steam car and various historical ruins in in
the area of Muchena and the ruins of a store that supplied products to the area of
Mbuzi. These are illustrated in Figure 4 below.
The historical ruins of Muchena include a number of monuments dating back to the
th
18 century when Portuguese national Gonçalo Caetano Pereira, born in Goa
(India), settled on the margins of Révuboè River in 1760. All the buildings are
presently ruined.
Probably as early as the first century AD, the Zambezi Valley served as a
communication corridor between the coast and the inland, developing several
trading posts along its banks. According to Lobato (1996: 169), around 1760
Gonçalo Caetano Pereira settled on the banks of Revubwé River (Muchena), north
of Tete city. He consolidated his power under the patronage of the Undi state and
other Maraves leaders, and started trade relations with the state of the Eastern
Lunda under the rule of Mwata Kazembe, who theoretically remained subject to
Gonçalo Caetano Pereira. The work of Lobato (1996) underlines the importance of
the ruins of Muchena in the study of long-distance trade and the dynamics of the
mercantile network in the lower Zambezi valley. Considering this, the ruins of
Muchena are the most important historical site identified in the project area.
As explained in Section 2, cultural heritage sites are protected by the 2004
Constitution of the Republic of Mozambique and Law 10/99 on Forests and Wildlife
Protection. The protection referred to in these legal tools does aslo not necessarily
imply the delimitation of an area to be protected and can also be ensured through
the transference of important places to a new location, excavation of
archaeological sites and scientific collection of artefacts. Despite this, none of the
historical sites identified in the project area are located within the mine blasting
buffer area. All historical sites, including the Muchena historical ruins, are located
outside the area of direct impact (mine blasting site) and within the 5km buffer
zone.
Table 5 below presents the historical sites identified in the project area, according
to whether they are directly or indirectly affected by the project:
Table 6: Historical sites in the project area
Nr Site
1
Muchena Ruins – site 1
2
Muchena Ruins - site 2
3
Cistern and Ancient Colonial Administration
4
First Colonial well
5
First Colonial Steam-Car
6
Mbuzi Ruins
Total
Inside
blasting
area
No
No
No
No
No
No
Inside
CoI
Yes
Yes
Yes
Yes
Yes
Yes
6
Outside
CoI (5km10km)
None
0
Figure 4: Historical sites in the project area
43
44
5.1.3 Sacred sites
The forests around the sacred places where the Tsato ceremony takes place are
protected by the local communities. Interviewed community leaders said that it was
important to preserve these sacred sites, because it is difficult to identify new
places where Tsato is. The sacred sites are not extensive areas (in some cases
just a single tree) and their preservation would not be difficult. The Mozambican
law requires the protection and preservation of worship places, if they are very
important for local communities who use them. However, the transfer of such
places or sites to a new location could be discussed with the community who uses
them, with a view to transfer them to a safe location and, at the same time,
maintain their significance.
The sacred sites located in the project area are considered to be secondary sites
for Tsato ceremonies. The communities have other main sacred sites where they
hold important rain ceremonies. While the secondary sacred sites are located
closer to the communities, the main sacred sites are located farther away at an
approximate distance of 20 km to the majority of communities, consisting mainly of
mountains with associated sacred forests. The communities travel to the main
sacred sites to perform rain ceremonies when rain is not forthcoming from
ceremonies held at these secondary sites.
The focus group discussions pointed out that socialization, or daily life interactions
and relationships, are an important part of community life in the project area. This
is heightened by the sacred ceremonies and social rituals, but also takes place in
everyday life. This underlines the close social ties of the communities in the project
area.
Sacred trees also serve as community meeting venues (as exemplified in Figure 5
below). In addition to this, women of all ages socialize while at the communal mill,
farming in their plots and fetching water, bathing or washing clothes in the river;
while men socialize at drinking stalls.
45
Figure 5: Community meeting venue, Mbuzi
The focus group discussions revealed that sacred and social ceremonies, such as
the Tsato rain ceremony, are usually led by the community leader and often involve
all community members in their preparation and implementation. The decision to
undertake such ceremony is also a collective one, as explained in Section 4.2.3.
The community leader also mobilizes the community members to support a
household in suffering (e.g. a funeral or house burnt down); and community
members are responsive. These active social support networks are important for
counteracting the temporary or permanent vulnerability of community members in
the surveyed communities, despite their limitations in material resources.
Table 7 below presents the sacred sites identified in the project area, according to
whether they are directly or indirectly affected by the project:
46
Table 7: Sacred sites identified in the project area
No.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
Total
Inside
blasting
area
Inside CoI
(directly
affected)
No
Yes
No
Yes
No
Yes
Sacred Nyau Initiation Forest
Sacred Place Kaningue
(rain ceremony)
Sacred Place Ntumbwi
(rain ceremony)
Sacred Place Kachere
(rain ceremony)
Sacred Place Chitongue
(rain ceremony)
No
Yes
No
Yes
No
No
No
No
No
No
Sacred Boys' Initiation Site
Sacred Place Kanjetsa
(rain ceremony)
Sacred Place Massamba
(rain ceremony)
Sacred Place Chimuala
(rain ceremony)
Sacred Place Mulambe
(rain ceremony)
Sacred Place Ntowe
(rain ceremony)
Sacred Place Ntenje/Macodwe
(rain ceremony)
No
No
No
Yes
Site
Sacred Place Nhampumbuza
(rain ceremony)
Sacred Place Nhampondoro
(rain ceremony)
Sacred Place Kagoma
(rain ceremony)
Evidence
found
Tree
(Baobab)
Water Pots
No
Outside CoI
(indirectly
affected)
Yes
Yes
No
Yes
No
Yes
No
Yes
No
Yes
13
2
Figure 6 below illustrates the location of cemeteries and isolated graves identified
in the project area.
Figure 6: Sacred sites in the project area
47
48
5.1.4 Cemeteries and Sacred forests
In the project area, cemeteries are not maintained: after burial the grave is
completely abandoned and the surrounding forest, which becomes associated with
the cemetery, is considered to be sacred and it is not permitted to fell trees in these
areas.
Traditionally the cemeteries are divided into three groups: adult, infant and newborns. The entrance of men in the new-born cemetery is strictly prohibited: when
women bury the deceased foetus or new-born child they perform a ceremony to
ensure that such “wickedness” does not happen again. It is believed that if a man
passes by such place he can carry malice to his family.
As for sacred sites, the cemeteries and associated sacred forests are protected by
the 2004 Constitution of the Republic of Mozambique (Article 54 assures the
protection of worship places) and Law 10/99 on Forests and Wildlife Protection
(Article 13 advocates areas reserved for the protection of forests with a religious
interest and other sites of historical importance and cultural use).
The cemeteries are not cleaned nor visited by family members. This apparent
abandoned state in which they are makes it difficult to locate the existing graves,
because they are covered with very tall grass or natural deposition processes.
Despite their apparent state of abandonment, cemeteries are important to local
communities because it is where the spirits of ancestors rest.
The sacred forests in the study area are divided into three groups: 1) Sacred
forests associated with cemeteries 2) sacred forests for Nyau initiation rites and 3)
sacred forests associated with sacred places. However, the fieldwork conducted
for this study indicates that no cemetery or sacred place is located within the mine
blasting area buffert.
Table 8 below details the sacred sites identified in the project area, according to
whether they are directly or indirectly affected by the project:
Table 8: Cemeteries and isolated graves identified in the project area
No.
1
2
3
4
5
6
7
8
9
10
Site
Adult Kagoma cemetery
Adult Cemetery Muchena
Infant cemetery Muchena
Adult Cemetery Ntenje
Adult Abandoned Cemetery N’siga
Adult Cemetery Chissi
Isolated Adult Grave
Two Isolated Adult Graves
New Adult Cemetery with Two Graves
Newborn Cemetery (Mbuzi Sacred
Inside
Outside
Evidence
Inside
blasting
CoI (5kmfound
CoI
area
10km)
Graves
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
No
Yes
Forest)
11 Infant Cemetery Njenjema
12 Family Cemetery for Adults Matsitsi
13 Adult Cemetery Kachenga
14 Infant Cemetery Kachenga
15 Adult Cemetery Mbuzi
16 Adult Cemetery Mitumbwi
17 Adult Cemetery Mitole
18 Infant Cemetery Nhatsitsi
19 Infant Cemetery Ntenje
Total
No
No
No
No
No
No
No
No
No
49
Yes
Yes
Yes
Yes
Yes
Yes
Yes
Yes
Yes
15
4
Figure 7 overleaf illustrates the cemeteries and isolated graves identified in the
project area.
The focus group discussions revealed that the surveyed communities have mixed
feelings about the displacement of sacred sites. Two communities, Matacale and
Mbuzi (both directly affected by the project), have clearly stated that it is not
possible to move cemeteries or graves to another location, as this will send away
the ancestors’ spirits – and their associated protection for a successful life. The
remaining communities, however, have stated that it may be possible to move
graves pending authorization from the relevant family, and the execution of specific
ritual ceremonies relevant to grave resettlement, as well as providing some form of
compensation to the affected family.
Furthermore, two communities, Matacale and Mboza (directly affected by the
project as well), also stated that it is not possible to move sacred sites associated
with the Tsato rain ceremony (sacred tree and mountain) to another location, as
this will decrease their ceremonial ability to attract rain.
The Mbuzi community has spontaneously mentioned that foreign investors must
seek the authorization of local leaderships to implement their investment, before
this begins. This authorization is usually granted through the performance of ritual
ceremonies.
Figure 8 below depicts the location of these sites in the project area.
AL HERITAGE REPORT
Figure 7: Cemeteries in the project area
Figure 8: Sacred sites and cemeteries mentioned by communities as not being transferable
51
52
6
Potential Impacts Associated with the
Development
6.1
Overview
This section refers to the findings drawn from study of the eight communities
located within the CoI, both directly and indirectly affected by the project, as
reflected in Table 10 below. As explained earlier in Sections 1.3 and 3.3, only the
communities and cultural assets to be potentially directly affected by the project
were considered for impact assessment purposes .A detailed description of the
methodology applied for the assessment of potential project induced impacts is
made available in Annexure B: Impact Assessment Methodology.
6.2
Summary of Impacts Identified
The study has identified a rich cultural heritage and archaeological sites within the
project area. However, extensive areas were not surveyed due to thick vegetation
limitations, mainly on the terraces near rivers where important archaeological sites
probably exist. The main potential project impacts identified here are pertinent to
built heritage of historical value, archaeological remains and sacred sites such as
those for conducting rain ceremonies (please refer to Section 4.2.3). These project
impacts refer to the destruction and loss of historical ruins, cultural norms or
17
values and archaeological remains, graves/ cemeteries and sacred sites.
All identified sacred places and cemeteries have, in addition, sacred forests or
bush sites associated with them. Data gathered in the field shows that all of the
sacred sites and cemeteries identified are presently used by the communities of
the project area. The rain ceremony is held in the rainy season and the cemeteries
are visited when a community member passes away. Some sacred places are
located at a distance of 20 km from the communities who use them, which reveals
the importance of these sites (and the ceremonies performed in them) to the local
communities. Furthermore, some of the surveyed communities hold that these sites
are not transferable to a new place because the spirits associated with them (either
the Tsato snake, for the rain ceremony or the ancestor’s spirit, for worship) does
not move to other locations, and thus a new site loses the spiritual strength or
ability to perform ceremonies.
6.3
Negative Impacts
6.3.1 Impacts on Built Heritage
Impact: Removal of Non-Replicable Cultural Heritage
Historical ruins are monuments which cannot be relocated, due to their nature and
origin. The historical ruins of Muchena located in the project area, consist of
buildings from the Portuguese colonial ruling period. At the present date they are in
17
The term ‘cultural layer’ refers to sediment layer formed as a result of human activity.
53
such a degraded state that they cannot be transferred to a new location. As such,
the most appropriate measure to deal with these ruins would be to rehabilitate
them in situ, because once destroyed it will not be possible to reconstruct them.
The ruins of Muchena are located outside the mine blasting buffer area. As such,
according to the project design and findings of the blasting assessment for the
mining area, the ruins of Muchena will not be directly affected by the mining
activity. However, should there be changes in the project design in the future
(including mining in license areas 1032-L and 1033-L), an assessment should be
made of their potential impact on this cultural heritage site.
In addition, the rehabilitation in situ of the ruins of Muchena would provide a strong
contribution to the preservation of the cultural heritage in the project area, and
ultimately in Tete Province. As such, the recommendation to rehabilitate the ruins
in situ is made, with the aim of using this as an educational centre on the history of
the region.
Without mitigation
As per the project design and blasting assessment, the ruins of Muchena will not
be affected by the mining activity (see Figure 4, Section 5.1.2 for the location of the
ruins in relation to the blasting area). Considering this, and the degraded state of
the ruins, without the implementation of the proposed mitigation measures, the
impact will have a “low negative” significance.
With mitigation
The conservation of the historical ruins could assist in research efforts to
reconstruct the local history and the study of trade dynamics between the
Portuguese and Marave people. In addition, some compartments of the ruins could
be used for exhibition of the archaeological material found in the area, in the
Educational Centre proposed below. With the implementation of the proposed
mitigation measures (ruins protected and conserved in their original context), the
impact will have a "high positive" significance.
Significance statement
Impact
Effect
Risk or
Overall
Spatial
Severity
likelihood
significance
Permanent
Localized
Slight
Unlikely
LOW
Medium Term
Regional
Beneficial
Probable
HIGH
Permanent
Localized
Slight
Unlikely
LOW
Long Term
Regional
Beneficial
Probable
HIGH
Temporal
Construction Phase
Without
mitigation
With
mitigation
Operation Phase
Without
mitigation
With
mitigation
54
Mitigation measures
The following mitigation measures are recommended:
›
›
›
Classification of historical ruins located in the project area as historical
monuments, by the National Council of Cultural Heritage, to avoid their
destruction;
Creation of an Educational Centre on the history of the region, based on the
ruins of Muchena. The educational centre can include exhibits of the
archaeological and ethnological heritage found in the project area such as
archaeological artefacts, Nyau masks and traditional sacred ceremony pots.
Grant public access to the archaeological remains, upon authorization issued
by the mining authority, with observance of the mining safety procedures.
6.3.2 Impacts on Archaeological Remains
Impact: Removal of Non-Replicable Cultural Heritage
The archaeological sites located in the project area are open air sites, which
implies that once removed will not be possible to be reconstructed on the new
location. The only mitigation measure possible to apply to these sites is removal,
through internationally accepted techniques.
It is important to note that, of the six archaeological sites identified in the project
area, only one is directly impacted by the project as it is located within the blasting
area of the mine (buffer zone of 1,020 m) and requires mitigation measures. This is
the archaeological site located in the community of Tenge Makodwe, shown in
Figure 3, Section 5.1.1 and in Annexure A: Mapping of Cultural Heritage in the
Project Area The remaining five archaeological sites are located outside of the
mine blasting area and will not be affected by mining activity, thus they are not
considered to be directly impacted by the project.
As noted above, the mining process is based on deep excavation techniques.
Cultural (archaeological) layers are usually superficial (subsoil) layers and that
makes them easily vulnerable to destruction. As previously argued, the survey
conducted for the present study shows a high potential for archaeological artefacts
from different periods of human occupation, namely the Late Stone Age, Early Iron
Age and the Late Iron Age to be present. Owing to the thick vegetation in the study
area, it is very likely that additional cultural heritage sites will be discovered or
identified as the land clearing process commences for mining activity or the
construction of associated infrastructure. This may also be expected for future
mining in concession areas 1032-L and 1033-L. As such, the mitigation measures
applicable to the Tenge-Makodwe archaeological site may also apply to additional
cultural heritage sites identified in the land clearing process.
Without mitigation
The archaeological remains will be definitely destroyed and the cultural layers
mixed, due to the heavy machinery conducting deep excavations during
55
construction phase and in the course of mining activity (operation phase). Without
the implementation of the proposed mitigation measures, the impact will have a
“high negative” significance.
With mitigation
The archaeological remains when encountered by mining operations should be
scientifically excavated from the surface and any layers below it, to be studied
later. The recovered archaeological artefacts may be used for exhibition in the local
museums or for scientific purposes, e.g. the historical remains mentioned above.
With the implementation of the proposed mitigation measures, the impact will have
a “moderate negative” significance.
Impact
Effect
Risk or
Overall
Spatial
Severity
likelihood
significance
Permanent
Study area
Severe
Definite
HIGH
Permanent
Study area
Moderate
Definite
HIGH
Permanent
Study area
Severe
Definite
HIGH
Permanent
Study area
Moderate
Probable
MODERATE
Temporal
Construction Phase
Without
mitigation
With
mitigation
Operation Phase
Without
mitigation
With
mitigation
Mitigation measures
The process of mining will require specific archaeological monitoring methods:
›
›
It is advisable to commence with the immediate excavation of the
archaeological sites/remains identified in the mining area, prior to the
commencement of project construction and/or mining activities;
An onsite archaeologist should monitor and conduct excavations during the
construction phase. Continuous monitoring should occur during the
operational phase by suitably trained personnel, to avoid the destruction of
cultural layers and disturbance of archaeological artefacts which are located
in their primary context.
6.3.3 Impacts on Socio-Cultural Practices
Impact: Reduced access to family graves and community sacred
sites
As already explained, the project area covers a number of settlements with sacred
and religious sites that are important for the spiritual well-being of the local
population. These include family graves, community cemeteries and sacred sites
56
such as initiation rites sites, sacred mountains and sacred sites where the rain
ceremony is performed. These sites are located close to the communities, except
for initiation rites sites that might be further afield.
The focus group discussions revealed that most communities believe that the
ancestors of the local families are present in these sites, and offer protection and
fortune to the families and communities, by way of ceremonies performed at the
sacred sites by elders in the community. Thus a harmonious relationship with
ancestors is an important factor of well-being and success in everyday life.
Communities still perform ceremonies in the sacred sites regularly, and rely on
their local leaders, elders and traditional leaders for the mediation with ancestor
spirits and fortune in daily life (Annexure D: Qualitative Data Matrix, under the
themes of historical and sacred sites and social cohesion).
None of the identified graves, cemeteries and sacred sites currently used by the
surveyed communities are located within the CoI of the haul road or within the
mine blasting area. As such, there are no graves, cemeteries and sacred sites
directly affected by (or lost due to) the project.
However, land to be acquired for the project might imply the reduction of access to
such sites during the project construction phase, and reduced/no access during the
operations phase. Resettled households may be particularly affected by this, if
relocated to a site which is further away from the graves, cemeteries and sacred
sites they use, comparatively to their current location. This can impact negatively
on the communal (or individual household) sense of well-being and acceptance
towards the project - from the affected communities in general, and the resettled
households in particular. In addition, there are graves, cemeteries and sacred sites
located within the 5 km buffer zone of concession area 1035-L ,which might be
affected by the project in the future when mining starts in concession areas 1032-L
and 1033-L (see Figure 6 in Section 5.1.3 and Figure 7 in Sections 5.1.4).
The communities in the project area have had no experience of relocation of
sacred sites to date. Traditional leaders agree on the possibility of relocating
graves and cemeteries if appropriate ceremonies are performed to propitiate the
spirit of the deceased person and physically move the grave to another site. The
relocated graves must remain close to the residence of the deceased person’s
family.
Two communities have clearly stated that it is not conceivable for them to move
cemeteries or graves to another location, as this will send the ancestors’ spirits –
and their protection– away (Matacale and Mbuzi communities). The remaining
communities, however, stated that it may be possible to move graves pending
authorization from the owner family, carrying out specific ritual ceremonies
beforehand and providing some form of compensation to the affected family.
Two communities (Matacale and Mboza)also stated that it is not possible to move
sacred sites associated with the Tsato rain ceremony (sacred tree and mountain)
to another location, as this will decrease the ceremony’s strength to attract rain.
Figure 8 in Section 5.1.4 shows the location of the assets that were mentioned as
not being possible to be relocated elsewhere.
57
Without mitigation
Given that no graves, cemeteries or sacred sites are directly affected by the
project, without the implementation of mitigation measures, the significance of the
impact will be “high negative” but still having the potential to cause rejection of the
project or hinder the post-resettlement adaptation of relocated households.
With mitigation
With the implementation of mitigation measures the impact will be of “low negative”
significance as it is unlikely that the construction and operation of the mine will alter
significantly the spiritual wellbeing and stability of the affected communities.
Effect
Impact
Risk or
Overall
Temporal
Spatial
Severity
likelihood
significance
Short Term
Study area
Very severe
May occur
MODERATE
Short Term
Localized
Slight
Unlikely
LOW
Construction Phase
Without
mitigation
With mitigation
Operation Phase
Without
mitigation
With mitigation
Long Term
Study area
Very severe
May occur
HIGH
Short Term
Localized
Slight
Unlikely
LOW
Mitigation measures
The following mitigation measures are recommended:
›
›
›
The mining company should establish a Community Liaison Officer post,
responsible for addressing all concerns or grievances related to cultural
issues affecting the communities in the project area. This person should be
trained to recognise and identify potentially important sites and spaces of
archaeological and cultural value;
Limit relocation of graves(family/ community cemetery) and sacred sites to a
minimum by adjusting the CoI as necessary (designing the pit to avoid
these);
If relocation of graves is unavoidable, the following process must be
undertaken:
 Conduct community consultation about how to address the impacts of
the project on sacred sites, before any project activity is undertaken; with
the aim of reaching a consensus with communities on what the
ceremonial and compensatory requirements are;
 During the implementation of the Resettlement Action Plan, agree on
relocation sites for graves and plan for it with the owner families and the
community members, through the traditional leaders and local
authorities;
58

›
›
›
6.4
In the case that only graves are relocated, but no resettlement takes
place, relocate graves to a site agreed upon by owners in coordination
with community leaders, and if possible close to the owner family;
In the case resettlement takes place (both the graves and the household are
relocated), define an area for a public cemetery in the resettlement site, with
the capacity to accommodate the resettled population as well as the
relocated graves. Affected graves should be relocated to this cemetery, upon
agreement by resettled owners.
Conduct ceremonies and rites for relocation of graves according to local
culture and religious beliefs. Although agreements for grave relocation must
be individually obtained from each owner family, the negotiation of how to
conduct the process of grave exhumation and relocation must be discussed
and agreed collectively between all affected owner families and the
community leaders, so that a common solution (e.g. ceremonies and rituals
to perform) is agreed upon and applied for all owner families. The project
proponent shall support the material costs of the agreed process for graves
relocation;
If community resettlement is necessary, the selection of resettlement site(s)
must consider ongoing access to existing sacred sites (particularly rain
ceremony sites) that allows for easy access by foot.
Positive Impacts
No direct positive impacts were identified in what regards the cultural heritage
associated with the project. However, with the implementation of the recommended
measures the negative impacts associated with the project may be turned into
positive experiences of cultural heritage research, protection and dissemination.
On the one hand, local capacity will be created for the identification and
preservation of archaeological artefacts, which will be secured by locally and
appropriately trained mine personnel/workers without the need for the permanent
presence of a trained archaeologist.
On the other hand, subsequent archaeological findings will allow for further
research about cultural heritage in the project area, which will expand the existing
knowledge about this topic in the project area and possibly its surroundings.
The project proponent is responsible for the preservation of the cultural heritage
found in the project area, in coordination with the Tete Provincial Directorate of
Culture. The project can contribute to the preservation, as well as the
dissemination, of the cultural heritage found in the project area by creating
interpretation centres. The creation of such centres must be done in coordination
with the Provincial Directorate of Culture and by liaising with the existing museums
at provincial, regional or national level.
Table 9 below summarizes the main impacts over cultural heritage associated with
the project.
59
Table 9: Summary of the significance rating of the identified impacts
Project
phase
Without Mitigation
Temporal
Spatial
scale
scale
Severity
Likelihood
With Mitigation
Significance
Likelihood
Significance
Unlikely
HIGH
Impact 1: Removal of Non-Replicable Cultural Heritage
Construction
Permanent
Localized
Slight
Unlikely
Operation
Permanent
Localized
Slight
Unlikely
LOW
NEGATIVE
LOW
POSITIVE
Probable
NEGATIVE
HIGH
POSITIVE
Impact 2: Removal of Non-Replicable Cultural Heritage
Construction
Permanent
Study area
Severe
Definite
HIGH
Definite
NEGATIVE
Operation
Permanent
Study area
Severe
Definite
HIGH
HIGH
NEGATIVE
Probable
NEGATIVE
MODERATE
NEGATIVE
Impact 3: Reduced access to family graves and community sacred sites
Construction
Short Term
Study area
Very
May occur
severe
Operation
Long Term
Study area
Very
severe
MODERATE
Unlikely
NEGATIVE
May occur
HIGH
NEGATIVE
LOW
NEGATIVE
Unlikely
LOW
NEGATIVE
60
7
Conclusions
The cultural heritage study has recovered potential remains of significant
archaeological artefacts within the project area, which were unknown until now.
The lithic artefacts and potsherds recovered by the study team provide evidence of
human occupation from the hunter gatherers (7.000-5.000 BP), Early Iron Age (400
AD) and the Late Iron Age (14th-17th century AD) periods.
The archaeological fieldwork survey identified six potentially significant
archaeological sites which will require excavation and study prior to the beginning
of the mining process. Further excavations will be required in order to determine
whether these artefacts scattered on the surface are associated with any
substantial subsoil horizons or features, as recommended by the mitigation
measures contained in Section 6.3.2, and in accordance with Decree 27/94 (the
project must fund the activities for the study, excavation (if necessary) and rescue
of archaeology remains - the Ministry of Culture is responsible for its execution).
In terms of built heritage, in the Muchena area a number of historical monuments
th
were identified, dating back to the 18 century, indirectly affected by the project. All
the buildings are ruined, however the main building (colonial administration block)
may be rehabilitated and used as a permanent exhibition for the archaeological or
ethnographic material found in this area, for scientific, educational and even
touristic purposes.
The socio-cultural practices north of the Zambezi River are dominated by the
Marave traditions. The studied communities consider the rain ceremony associated
with the spirit of Tsato snake the most important ceremony of community life, even
more important than the ancestor spirits' worship ceremony. This explains why the
local cemeteries are abandoned - because the spirit of the dead is less important
than the spirit of Tsato.
Of the cultural heritage sites identified in the project area, only one is located within
the mine blasting area and will be direct affected by the project and definitely lost
during the mining process. As an immediate mitigation measure, it is
recommended that additional excavations of the affected archaeological sites
project area be conducted, prior to the start of mining or construction activity.
In what concerns cemeteries and sacred sites, due to their importance for the local
communities it is important to conduct ongoing community consultations about how
to avoid reducing access to these sites, before project activities start.
The proposed mining activity is likely to remove and destroy the identified
archaeological site and reduce the access to sacred sites in the project area, if the
proposed mitigation measures are not taken into account. However, if the
proposed mitigation measures are appropriately implemented by the project
proponent, the project impacts described above can be successfully mitigated and
managed.
8
61
References
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63
Annexure A: Mapping of Cultural Heritage in
the Project Area
Annex A is subdivided into the four categories of cultural heritage found in the
project area, as follows:
›
A: Archaeological Sites
›
B: Historical Sites
›
C: Sacred Places and Forests
›
D: Cemeteries
In what follows geographic coordinates and photographs of sites identified in each
category are presented, except for category D: Cemeteries. As explained in
Section 0, community leaders accompanying the archaeologist recommended not
to take photographs of the cemeteries and graves. As such, only coordinates, but
no photographs, were taken for cemeteries.
64
A. Archaeological sites
Table 10: Georeferences and photographs of archaeological sites
Nr
Name of site
1
Microlithic
Archaeological
site Mbuzi
Photographs
Latitude:
o
15 41’01.1’’S
Longitude:
o
33 46’45.8’’E
2
from the surface
Figure 10: Samples collected
from the Surface
Figure 12: Samples collected
Microlithic
Archaeological
site
Mbuzi/Chianga
Latitude:
15°40'03.0"S
Longitude:
033°44'55.8"E
3
Archaeological
sites Chindije
Latitude:
o
15 44’46.6’’S
Longitude:
o
33 44’28.9’’E
4
Archaeological
Site Chindije 2
Latitude:
o
15 44’47.9’’S
Longitude:
o
33 44’45.4’’E
Nr
Name of site
5
Archaeological
Site
65
Photographs
Latitude:
o
15 43’00.1’’S
Longitude:
o
33 45’53.3’’E
Figure 16: Samples collected from the
surface
6
Archaeological
site Muchena
Latitude:
o
15 40’29.5’’S
Longitude:
o
33 48’34.4’’E
Figure 17: Potsherds in situ Figure 18: Potsherd samples collected from
the Surface
66
B. Historical Sites
Table 11: Georeferences and photographs of historical sites
Nr
Name of site
1
Muchena
Ruins – site 1
Photographs
Latitude:
o
15 40’47.7’’S
Longitude:
o
33 48’02.1’’E
2
Muchena
Ruins - site 2
Latitude:
o
15 40’47.3’’S
Longitude:
o
33 48’02.5’’E
3
Subterranean
Cistern
and
Ancient
Colonial
Administration
Latitude:
o
15 40’51.4’’S
Figure 21: Subterranean cistern and ancient colonial administration
Longitude:
o
33 48’02.1’’E
4
First Colonial
well
Latitude:
o
15 40’29.5’’S
Longitude:
Figure 22: First colonial well
o
33 48’34.4’’E
Nr
Name of site
5
First Colonial
Steam-Car
Photographs
Latitude:
o
15 41’09.7’’S
Longitude:
o
33 48’02.2’’E
Figure 23: First colonial steam car
6
Mbuzi Ruins
Latitude:
o
15 41’41.7’’S
Longitude:
o
33 46’30.4’’E
Figure 24: Mbuzi ruins
67
68
C. Sacred Places and Forests
Table 12: Georeferences and photographs of sacred sites
Nr
Name of site
Photographs
1
Sacred
Place
Nhampumbuza (rain
ceremony)
o
Latitude: 16 01’38.7’’S
Longitude:
o
33 48’40.9’’E
Figure 25: Nhampumbuza sacred place of the rain ceremony
2
Sacred
Nhampondoro
ceremony)
Place
(rain
o
Latitude: 16 03’43.6’’S
Longitude:
o
33 46’57.4’’E
Figure 26: Nhampondoro sacred place of the rain ceremony
3
Sacred Place Kagoma
(rain ceremony)
o
Latitude: 16 01’52.1’’S
Longitude:
o
33 46’52.1’’E
Figure 27: Sacred place Kagoma Figure 28: Place where Tsato lives
4
69
Sacred Nyau Initiation
Forest
o
Latitude:15 41’09.0’’S
o
Longitude:33 48’34.5’’E
Figure 29: Sacred Nyau initiation forest
5
Sacred
Kaningue
ceremony)
Place
(rain
o
Latitude: 15 41’43.3’’S
Longitude:
o
33 48’58.3’’E
Figure 30: Kaningue sacred place of the rain ceremony
6
Sacred
Ntumbwi
ceremony)
Place
(rain
o
Latitude: 15 43’03.8’’S
Longitude:
o
33 42’11.0’’E
Figure 31: Ntumbwi sacred place of rain ceremony
Forest
Figure 32: Associated Sacred
70
7
Sacred Place Kachere
(rain ceremony)
o
Latitude: 15 42’40.2’’S
Longitude:
o
33 40’21.3’’E
Figure 33: Kachere place of rain ceremony Figure 34: Associated sacred forest
8
Sacred
Chitongue
ceremony)
Place
(rain
o
Latitude: 15 41’01.1’’S
Longitude:
o
33 41’49.6’’E
Figure 35:Chitongue place of the rain ceremony
9
Sacred
Initiation Site
Boys'
o
Latitude: 15 39’11.7’’S
Longitude:
o
33 41’33.8’’E
Figure 36: Boys' Initiation Site
10
Sacred
Kanjetsa
ceremony)
Place
(rain
o
Latitude: 15 40’00.6’’S
Longitude:
o
33 41’38.8’’E
Figure 37: Chitongue place of rain ceremony Figure 38: Place where Tsato lives
11
Sacred
Massamba
ceremony)
Place
(rain
o
Latitude: 15 38’41.3’’S
Longitude:
o
33 41’50.9’’E
Figure 39: Massamba place of the rain ceremony Figure 40: Associated sacred fores
T
12
Sacred
Chimuala
ceremony)
Place
(rain
o
Latitude: 15 40’26.2’’S
Longitude:
o
33 45’48.1’’E
13
Sacred
Mulambe
ceremony)
Figure 41: Chimuala place of the rain ceremony
Figure 43: Mulambe place of the rain ceremony
Place
(rain
o
Latitude: 15 41’01.4’’S
Longitude:
o
33 46’05.8’’E
T
14
Sacred Place Ntowe
(rain ceremony)
o
Latitude: 15 44’56.2’’S
Longitude:
o
33 45’04.9’’E
Figure 45: Ntowe place of the rain ceremony
71
72
15
Sacred
Place
Ntenje/Macodwe (rain
ceremony)
o
Latitude: 15 41’55.5’’S
Longitude:
o
33 48’23.2’’E
Figure 47: Ntenje place of the rain ceremony Figure 48: Associated sacred forest
73
D. Cemeteries
Table 13:Georeferences of cemeteries
Nr
Site
Coordinate 1
1
Adult
Kagoma
cemetery
16 00’11.6’’S
2
Adult
Cemetery
Muchena
15 41’40.6’’S
3
Infant
cemetery
Muchena
15 41’10.1’’S
4
Adult
Ntenje
Cemetery
15 41’41.0’’S
5
Adult Abandoned
Cemetery N’siga
15 42’58.0’’S
6
Adult
Chissi
Cemetery
15 41’49.6’’S
7
Isolated
Grave
Adult
15 42’57.3’’S
8
Two Isolated Adult
Graves
15 42’56.4’’S
9
New
Adult
Cemetery
with
Two Graves
15 42’55.5’’S
10
Newborn
Cemetery (Mbuzi
Sacred Forest)
15 41’34.8’’S
11
Infant
Cemetery
Njenjema
15 42’23.4’’S
12
Family Cemetery
for Adults Matsitsi
15 39’16.4’’S
13
Adult
15 38’24.3’’S
Latitude
Cemetery
Coordinate 2
Longitude
o
33 49’51.6’’E
o
33 48’50.6’’E
o
33 48’35.8’’
o
33 48’20.1’’E
o
33 41’48.5’’E
o
33 41’33.2’’E
o
33 41’47.1’’E
o
33 41’47.7’’E
o
33 41’48.3’’E
o
33 47’08.9’’E
o
33 41’36.7’’E
o
33 41’47.6’’E
o
33 41’03.2’’E
Latitude
o
16 00’11.9’’S
o
15 41’37.9’’S
o
15 41’14.5’’S
o
15 41’31.9’’S
o
15 42’58.4’’S
o
Coordinate 3
Latitude
o
33 49’50.8’’E
o
33 48’58.4’’E
o
33 48’38.3’’
o
33 48’12.0’’E
o
33 41’49.0’’E
15 41’48.6’’S
o
o
Latitude
o
16 00’10.9’’S
o
15 41’40.1’’S
o
15 41’12.1’’S
o
15 41’36.1’’S
o
15 43’00.6’’S
33 41’31.1’’E
o
-
o
Coordinate 4
Longitude
o
33 49’50.3’’E
o
33 49’02.5’’E
o
33 48’31.8’’
o
33 48’21.6’’E
o
33 41’46.8’’E
15 41’52.8’’S
o
-
-
o
Latitude
o
16 00’11.1’’S
o
Longitude
o
33 49’51.8’’E
o
15 41’33.3’’S
o
33 49’05.7’’E
o
-
-
o
-
-
o
15 43’01.0’’S
33 41’32.9’’E
o
-
-
-
o
-
o
15 42’23.8’’S
o
15 39’17.8’’S
o
15 38’19.7’’S
o
o
33 41’47.1’’E
15 41’52.2’’S
o
33 41’34.4’’E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
o
33 41’36.9’’E
o
15 42’22.3’’S
o
33 41’46.6’’E
o
33 41’09.5’’E
o
33 41’37.5’’E
o
15 39’16.3’’S
o
15 38’30.4’’S
o
15 42’22.3’’S
o
33 41’45.2’’E
o
15 39’19.0’’S
o
33 41’13.6’’E
o
15 38’30.3’’S
o
o
o
33 41’37.8’’E
o
o
33 41’44.7’’E
o
33 41’07.7’’E
o
o
AL HERITAGE REPORT
Nr
Site
Coordinate 1
Latitude
Coordinate 2
Longitude
Latitude
Coordinate 3
Latitude
Latitude
Coordinate 4
Longitude
Latitude
Longitude
Kachenga
o
33 41’09.5’’E
o
33 46’18.5’’E
o
33 47’08.9’’E
o
33 44’22.8’’E
o
33 45’19.5’’E
o
33 48’28.8’’E
14
Infant
Cemetery
Kachenga
15 38’19.7’’S
15
Adult
Mbuzi
Cemetery
15 41’38.0’’S
16
Adult
Cemetery
Mitumbwi
15 41’34.8’’S
17
Adult
Mitole
Cemetery
15 44’36.2’’S
18
Infant
Cemetery
Nhatsitsi
15 44’40.4’’S
19
Infant
Ntenje
15 41’47.3’’S
Cemetery
o
15 38’18.6’’S
o
33 41’11.0’’E
o
15 41’38.1’’S
o
15 41’33.7’’S
o
15 44’35.2’’S
o
15 44’39.8’’S
o
15 41’49.1’’S
o
15 38’19.5’’S
o
33 46’14.4’’E
o
33 47’17.5’’E
o
33 44’21.8’’E
o
33 45’20.0’’E
o
33 48’26.3’’E
o
33 41’11.7’’E
o
15 41’31.5’’S
o
15 41’35.6’’S
o
15 44’38.6’’S
o
15 44’38.0’’S
o
15 41’42.7’’S
o
15 38’20.3’’S
o
33 46’13.7’’E
o
33 47’17.3’’E
o
33 44’17.4’’E
o
33 45’20.3’’E
o
33 48’21.6’’E
o
33 41’10.4’’E
o
15 41’32.4’’S
o
15 41’40.9’’S
o
15 44’36.2’’S
o
o
o
o
33 46’18.5’’E
o
33 47’13.3’’E
o
33 44’22.8’’E
15 44’38.4’’S
o
33 45’18.2’’E
-
-
o
o
o
o
Annexure
B:
Methodology
Impact
75
Assessment
To ensure a balanced and fair means of assessing the significance of potential
impacts a standardised rating scale was adopted in the EIA phase, provided by
CES. The rating scale adopts four key factors that are generally recommended as
best practice around the world that include:
1. Temporal Scale: This scale defines the duration of any given impact over time.
This may extend from the short- term (less than 5 years or the construction
phase) to permanent. Generally the longer the impact occurs the more
significance it is.
2. Spatial Scale: This scale defines the spatial extent of any given impact. This
may extend from the local area to an impact that crosses international
boundaries. The wider the impact extends the more significant it is considered.
3. Severity/Benefits Scale: This scale defines how severe negative impacts would
be, or how beneficial positive impacts would be. This negative/positive scale is
critical in determining the overall significance of any impacts. The
Severity/Benefits Scale is used to assess the potential significance of impacts
prior to and after mitigation in order to determine the overall effectiveness of
any mitigations measures.
4. Likelihood Scale: This scale defines the risk or chance of any given impact
occurring. While many impacts generally do occur, there is considerable
uncertainty in terms of others. The scale varies from unlikely to definite, with
the overall impact significance increasing as the likelihood increases.
These four scales are ranked and assigned a score, as presented in Table 0-1, to
determine the overall impact significance. The total score is combined and
considered against Table 0-2 below to determine the overall impact significance.
Table 0-1: Ranking of evaluation criteria
Temporal scale
Score
Short term
Less than 5 years
1
Medium term
5 – 20 years
2
Long term
20 – 40 years (a generation), and from a human perspective
almost permanent
3
Permanent
Over 40 years and resulting in a permanent and lasting change
that will always be there
4
Localized
At localized scale, a few hectares in extent
1
Study area
The proposed site and its immediate environment
2
Regional
District and provincial level
3
National
Country
3
International
Internationally
4
*
Severity
Benefit
Slight
Slight impact on the affected
system(s) or party(ies)
Slightly benefitial on
affected
system(s)
party(ies)
the
or
1
Moderate
Moderate impact on the affected
An impact of real benefit to
the affected system(s) or
party(ies)
2
Severe/ benefitial
Severe impact on the affected
A substantial benefit to the
affected
system(s)
or
party(ies)
4
EFFECT
Spatial Scale
Very severe/
very benefitial
Very severe change to the
affected system(s) or party(ies)
A very substantial benefit to
the affected system(s) or
party(ies)
8
Likelihood
LIKELIHOO
D
76
Unlikely
The likelihood of these impacts occurring is slight
1
May occur
The likelihood of these impacts occurring is possible
2
Probable
The likelihood of these impacts occurring is probable
3
Definite
The likelihood of these impacts will definitely occur
4
* In certain cases it may not be possible to determine the severity of an impact thus
it may be determined: Don’t know/Can’t know
Table 0-2: Ranking matrix to provide an environmental significance
Environmental significance
Positive
Negative
Low
4-7
4-7
8-11
8-11
12-15
12-15
16-20
16-20
An acceptable impact for which mitigation is desirable but
not essential. The impact by itself is insufficient even in
combination with other low impacts to prevent
development.
These impacts will result in either positive or negative
medium to short term effects on the social and/or natural
environment
Moderate
An important impact which requires mitigation. The impact
is insufficient by itself to prevent the implementation of the
project but which, in conjunction with other impacts may
prevent its implementation.
These impacts will usually result in either positive or
negative medium to long term effect on the social and/or
natural environment.
High
A serious impact which, if not mitigated, may prevent the
implementation of the project.
These impacts would be considered by society as
constituting a major and usually long term change to the
natural and/or social environment and result in severe
negative or beneficial effects.
Very High
A very serious impact which may be sufficient by itself to
prevent the implementation of the project.
The impact may result in permanent change. Very often
these impacts are unmitigable and usually result in very
severe effects or very beneficial effects.
Assumptions and Limitations
The following limitations are inherent in the rating methodology:
Project components
The impact assessment made was based in the project details provided by CES. In
face of the lack of information about the project components, it was assumed that
all construction activities will be concluded within a timeframe of 5 to 20 years.
Value Judgements
This scale attempts to provide a balance and rigor to assessing the significance of
impacts. However, the evaluation of the significance of an impact relies heavily on
the values of the person making the judgment. For this reason, impacts of
especially a social nature need to reflect the values of the affected society.
77
Cumulative Impacts
Cumulative impacts affect the significance ranking of an impact because it
considers the impact in terms of both on-site and off-site sources. This is
particularly problematic in terms of impacts beyond the scope of the proposed
development and the EIA. For this reason it is important to consider impacts in
terms of their cumulative nature.
Seasonality
Certain impacts will vary in significance based on seasonal change thus it is
difficult to provide a static assessment. Seasonality will need to be implicit in the
temporal scale and, with management measures being imposed accordingly (i.e.
dust suppression measures being implemented during the dry season).
78
Annexure C: Qualitative Data Gathering Tools
Instrumentos Qualitativos para Estudo de Impacto Social
1
Introdução
A componente de pesquisa que se descreve no presente documento faz parte do
18
Estudo de Impacto Social e Ambiental (ESIA) para Projecto de Ferro-Guza a ser
implementado pela Capitol Resources nos Distritos de Chiúta e Moatize.
O estudo visa enriquecer a compreensão sobre a situação actual das
comunidades existentes na área do Projecto de Mineração de Ferro, bem como
identificar as suas expectativas, necessidades e posicionamentos perante o
projecto de modo a compreender o impacto que o projecto poderá ter sobre elas.
A componente social do ESIA pretende investigar:

O ambiente socio-economico local;

Os dados demográficos da população afectada pelo projecto;

As actividades económicas e de rendimento disponíveis na área;

As práticas de uso da terra;

Os modos de vida e posses materiais;

A mobilidade;

Os aspectos de género;

Os grupos vulneráveis;

A saúde, incluindo questões relacionadas com HIV/SIDA;

Os serviços sociais disponíveis (educação, transporte, água e
saneamento, etc.), bem como estruturas sociais (grupos comunitários,
locais de culto e congregações, etc.).
O estudo da componente social também terá em conta questões relacionadas com
a herança cultural. Por questões práticas a recolha de campo para as duas
components (social e herança cultural) decorrerá ao mesmo tempo e de forma
complementar.
A componente cultural visa os seguintes aspectos:
18

Revisão das políticas e estratégias de herança culturais nacionais e locais;

Revisão das estruturas de herança cultural na area do projecto e a sua
contextualização dentro do enquadramento legal nacional e local;
Gusa é uma liga de Ferro e Carbono.
SOCIAL IMPACT ASSESSMENT REPORT
80

Revião do perfil cultural da area do projecto, incluindo locais sagrados
para a população;

O mapeamento dos locais sagrados, a sua relevência e os usos
associados a eles;

Avaliação da sensibilidade e significado dos artefactos arqueológicos e
locais culturais;

Identificação e avaliação de questões do projecto que podem impactar na
área do projecto.
O estudo qualitativo (que combina a pesquisa social e de herança cultural) irá se
centrar na história e locais sagrados da comunidade, hierarquias de autoridade,
dinâmicas de mobilidade, acesso a serviços e recursos, relacionamento com o
espaço e impactos do projecto, nas comunidades alvo.
A parte quantitativa (inquérito social por questionário) complementará a
compnente qualitativa através de informação obtida pelo cadastro e pelo estudo
sócio-económico.
2
Área do Projecto
A área do projecto é composta por uma área de concessão mineira e uma estrada,
nos distritos de Chiúta e Moatize, província de Tete. Na área do projecto, onde o
padrão de povoamento é disperso, foram identificas dez (10) comunidades ou
assentamentos humanos para a recolha de dados qualitativos, nomeadamente:

concessão mineira: seis (6) comunidades: Tenge-Makodwe, Nhamidima,
Nhambia, Matacale, Nkakame e Tchissi

estrada: fuas (2) comunidades identificadas por análise de imagem aérea,
cujo nome ainda está por identificar com ajuda das autoridades
distritais
3
Métodos de recolha de dados
Serão aplicados os seguintes métodos de recolha de dados
qualitativos:
1. Levantamento bibliográfico e de arquivo de pesquisas anteriores:
principalmente para a componente de herança cultural, mas também para
a descrição socio-demográfica da área em estudo.
2. Análise Cartográfica: através de observação de imagens de satélites e as
fotografias aéreas para inventariar os recursos existentes e tentar
localizar áreas com possíveis existências de estações arqueológicas.
INSTRUMENTOS QUALITATIVOS PARA ESTUDO DE IMPACTO SOCIAL 81/115
3. Entrevistas individuais a autoridades governamentais: para recolha de
dados sobre o desenvolvimento sócio-económico do distrito, ligação entre
a planificação do distrito e o projecto, desafios e oportunidades do
projecto para o distrito, bem como expectativas, preocupações e
recomendações da província/ distrito em relação ao projecto. Deverão ser
entrevistados:
a. Direcção Provincial de Obras Públicas e Habitação de Tete;
b. Direcção Provinial de Cultura de Tete
c.
Serviço Distrital de Planificação e Infra-Estruturas de Chiúta;
d. Serviço Distrital de Planificação e Infra-Estruturas de Moatize;
e. Serviço Distrital de Actividades Económicas de Chiúta;
f.
Serviço Distrital de Actividades Económicas de Moatize;
g. Servicços de Educação e Cultura de Chiúta;
h. Serviços de Educação e Cultura de Moatize.
4. Discussões de grupo focal com líderes locais das nove comunidades da
área do projecto, havendo em cada comunidade um grupo focal com
líderes tradicionais (chingore, n’fumo) e um grupo focal com líderes
comunitários (Secretário de Bairro, Chefe de Quarteirão):
a. grupo focal com líderes tradicionais: para recolha de dados sobre
1) a história e dinâmicas sócio-económicas e culturais das
comunidades, 2) recursos culturais e sagrados das comunidades
e 3) expectativas, preocupações e posicionamento face ao
projecto;
b. grupo focal com líderes comunitários (Secretário de Bairro, Chefe
de Quarteirão): para recolha de dados locais sobre 1) a hierarquia
de autoridade, 2) serviços e recursos sócio-económicos
importantes, 3) mobilidade populacional e 4) expectativas,
preocupações e posicionamento face ao projecto.
Em resumo, com as entrevistas e grupos focais, pretende-se abordar os temas:
Líderes tradicionais
Líderes comunitários
 História e dinâmicas
sócio-económicas e
culturais das
comunidades;
 Recursos culturais e
sagrados das
comunidades;
 Expectativas,
preocupações e
da
 Hierarquia
autoridade local;
 Serviços e recursos
sócio-económicos
importantes;
da
 Mobilidade
população local;
 Expectativas,
preocupações e
Autoridades
governamentais
 Desenvolvimento
sócio-económico do
distrito;
e
 Desafios
oportunidades
do
projecto
para
o
distrito;
 Expectativas,
preocupações
e
posicionamento face ao
projecto.
82
posicionamento face
ao projecto.
recomendações
para o projecto.
Todas as entrevistas serão semi-estruturadas e seguirão um guião para
orientação da exploração dos temas definidos.
Para as discussões de grupo focal, de modo a estimular participação activa na
discussão serão elaborados guiões para condução de exercícios participativos.
Para os grupos focais com líderes tradicionais serão aplicados os exercícios:
1. História da comunidade;
2. Mapeamento dos locais culturais e sagrados; e
3. Árvore de análise de problemas (impactos do projecto e recomendações).
Para os grupos focais com líderes comunitários serão aplicados os exercícios:
1. Matriz da hierarquia de autoridade;
2. Mapeamento da mobilidade;
3. Mapeamento dos serviços e recursos importantes à comunidade;
4. Árvore de análise de problemas (impactos do projecto e recomendações).
Cada discussão de grupo focal deverá ser feita com um número limitado de
participantes (idealmente 8-10), conduzida por um moderador com o apoio de um
tradutor local que deverá ser fluente na língua falada na comunidade. O
moderador deverá tomar notas escritas e fotografia de cada grupo focal.
Considerando o nível baixo de alfabetização da população da área do projecto,
vai-se privilegiar a expressão visual. Tendo em conta a divisão cultural de papéis e
tarefas dentro de agregado familiar, as opiniões e as necessidades podem diferir
entre homens e mulheres. Isto é particularmente importante no que toca às
questões culturais. Por isso, no exercício de mapeamento dos locais culturais e
sagrados, sempre que o número de participantes o permitir, serão feitas
discussões em separado com homens e com mulheres.
5. Acesso preliminar do potencial arqueológico na área de concessão. As
áreas serão prospectadas a pé. Como a área é muito extensa é
conveniente que o trabalho seja faseado, seguindo a progressão do
projecto. O presente levantamento refere-se apenas ao período anterior
aos trabalhos. Não contempla trabalhos adicionais necessários na fase de
construção, operação e encerramento do projecto.
6. Registo dos achados e das estações localizadas. Todas as estações
localizadas serão marcadas com o GPS usando o Sistema de
coordenadas geográficas de África do Sul (WGS 84) em cartesianas e
UTM compatível com o sistema de registo de base de dados, existente no
Departamento de Arqueologia e Antropologia da Universidade Eduardo
Mondlane.
7. Lavagem e processamento do material. Todo o material será lavado,
marcado e fotografado para o registo informático em preparação do
relatório e seguindo a base de dados de Departamento de Arqueologia e
Antropologia da Universidade Eduardo Mondlane.
4
Documentos a recolher
No mínimo, aquando das visitas às instituições governamentais, os seguintes
documentos devem ser recolhidos: PESOP, PESOD, Relatório do Distrito,
Relatório de actividades dos serviços de educação e cultura, e Relatório de
actividades dos serviços de saúde.
Outros documentos que provem de relevância, podem ser recolhidos também.
A tabela que se segue apresenta o roteiro para a condução de discussões de
grupo focal:
Nr
Método
1.História da
comunidade
Objectivos

Relatar a história da comunidade;

Recolher os principais movimentos
migratórios que marcaram a
comunidade;

Recolher os grandes
acontecimentos que marcaram a
história da comunidade (secas,
doenças, conflitos);

Identificar possíveis experiências
prévias da comunidade com
projectos de mineração.
2.Mapa da mobilidade

3.Mapa dos serviços e
recursos importantes

à comunidade


4.Mapa dos locais
culturais e sagrados



Identificar as principais dinâmicas de
mobilidade da população local (emi/
imigração, migração sazonal)
Identificar e delimitar a área que
corresponde à comunidade (bairro,
aldeia)
Identificar as organizações, serviços e
outros recursos importantes para a
vida da comunidade
Identificar as principais formas de uso
do espaço
Identificar os locais culturais e
sagrados importantes para a
comunidade (locais de cerimónia/
realização de eventos comunitários,
locais de reunião, locais sagrados,
cemitérios, etc.);
Identificar as práticas, rituais e actores
associados a cada local;
Identificar a importância de cada local.
Temas a serem abordados
 Origem (mítica) de comunidade
 Dinâmica populacional e fluxos
migratórios
 Conflitos locais
 Grandes crises
 Experiência prévia com projectos de
mineração
Duração
Material
45 min.
Folhas de flipchart
Marcadores de várias
cores
Post-it
Caderno
Máquina fotográfica


Origem da comunidade
Dinâmicas populacionais e fluxos migratórios
20 min.

Que organizações / serviços ou recursos são
importantes para a vida da comunidade?
Onde se localizam os mesmos, na comunidade
e arredores?
Porque são importantes?
Que recursos provocam conflito/ disputa na
comunidade?
45 min.



Folhas de flipchart
cores
Caderno
GPS



Mapeamento e definição da importância dos
locais culturais e sagrados importantes para a
comunidade
Práticas e actores associados aos locais
culturais e sagrados
Momentos/ situações de realização dessas
práticas/ rituais
20 min.
5.Mapa da casa e
vizinhança
6.Matriz da hierarquia
de autoridade






Definir a tipologia habitacional típica
Identificar os elementos importantes do
quintal e vizinhança
Definir a relação com o espaço físico
Definir a relação com a vizinhança
Identificar os principais níveis de
autoridade a nível local
Identificar a hierarquia entre os
diferentes níveis de autoridade








Divisões e uso das divisões
Outras construções no quintal
Vedação
Relação com a vizinhança
Apoio a grupos vulneráveis
Quem são os líderes na comunidade?
Dentre estes líderes, quem responde a quem?
Qual é a responsabilidade de cada nível/ tipo de
líder?
20 min
20 min.
Folhas de flipchart
Cores
Caderno
7.Árvore de análise de

problemas


Identificar as expectativas e
preocupações da comunidade em
relação ao projecto
Compreender o impacto do acesso às
infraestruturas, serviços e actividades
importantes face ao cenário actual e
face ao futuro
Identificar os campos de força que
podem facilitar e também dificultar o
acesso às infraestruturas, serviços e
actividades importantes .





Expectativas, preocupações e recomendações
da comunidade em relação ao projecto
Visão versus desejo do futuro da comunidade
Papel do projecto (de mineração) na projecção
desse futuro
Materialização do futuro desejado?
Uma vez implementado o projecto: o que pode
fazer com que tenha impactos positivos para a
comunidade, e o que pode fazer com que tenha
impactos negativos.
45 min.
Folhas de flipchart
Marcadores
Pedrinhas (10+10)
86
A tabela abaixo sumariza as entrevistas e grupos focais que vão ser conduzidos no âmbito do estudo
qualitativo:
Actividade
Entrevistas
Localização
Grupo-alvo
1) Direcção Provincial de Obras Públicas e
Cidade de Tete
Habitação (DPOPH) de Tete
2) Direcção Provincial da Cultura
3) Serviço Distrital de Planificação e Infra-
Distrito de Chiúta,
Estruturas (SDPI)
Vila de Manje
4) Serviço Distrital de Actividades Económicas
(SDAE)
5) Direcção Distrital de Cultura
6) Serviço Distrital de Planificação e Infra-
Distrito de Moatize,
Estruturas (SDPI)
Vila de Moatize
7) Serviço Distrital de Actividades Económicas
(SDAE)
8) Direcção Distrital de Cultura
Total de entrevistas
Discussões de Grupo
Focal (GF)
08
Área de Concessão de
Tenge-Ruoni (1035 L)
1) Comunidade 1 Massamba
2) Comunidade 2 Nkakame
3) Comunidade 3 Muchena
4) Comunidade 4 Pondandue
5) Comunidade 5 Matakale
6) Comunidade 6 Mbuzi
7) Comunidade 7 Tenge
8) Comunidade 8 Nambia
Estrada
9) Comunidade 9 (AD)
10) Comunidade 10 (AD)
Total discussões de grupo focal
20
O plano de visitas será feito consoante o mapa abaixo.
86
87
5
88
GUIÃO DE ENTREVISTA: DPOPH E SDPI
Entrevistador(a): ____________________________________________________ Data: _____/_____/2014
Instituição contactada/ Distrito: _____________________________________________________________
Nome de Entrevistado: ___________________________________________________________________
Título de Entrevistado: ____________________________________________________________________
Telefone do Entrevistado:___________________ Email do Entrevistado:____________________________
Introdução
Bom dia (boa tarde), o meu nome é _________________________________ e trabalho com a COWI, Lda.,
uma empresa de pesquisa moçambicana. Estamos a conduzir um Estudo de Impacto Social, requerido pela
empresa CES, para um projecto de mineração de ferro nos distritos de Chiúta e de Moatize, da empresa
Capitol Resources . Para tal um dos objectivos deste estudo é conhecer melhor as dinâmicas sócioeconómicas das comunidades que se localizam na área do projecto.
Especificamente,estamos interessados em conhecer quais são os principais serviços e recursos existentes
nestas comunidades.
É nesse contexto, que gostaríamos de entrevistar o/a Sr/a para obter informações sobre o sector de infraestruturas sociais neste Distrito.
A informação fornecida nesta entrevista só será utilizada para o propósito da análise aqui em estudo, não
sendo os dados do entrevistado divulgados ou utilizados para outros fins.
88
Prestação de serviços
1. Para iniciar gostaríamos de saber quais são os tipos de infra-estruturas e serviços sociais existentes
(educação, saúde, água, saneamento, electricidade) na área do projecto (Tenge-Ruoni, P.A.)?
2. Beneficiários: Quais são os indicadores chave de cobertura da população (rácio infra-estruturas;
recursos humanos dos diferentes serviços /Pop.)? Quem utiliza os serviços? Quem não os utiliza?
3. Qualidade: como avalia a qualidade dos serviços prestados? Dificuldades/obstáculos encontrados
na prestação de serviços de qualidade? Para além desta Instituição, quem mais presta este tipo de
serviço neste posto administrativo?
Planos para o futuro
4. Serviços futuros: quais são os objectivos a médio e a longo prazo do seu sector ao nível do Posto
Administrativo de Kazula? Metas? Planos de aumento de cobertura? Novas infra-estruturas? Onde?
Quando?
5. Desafios: quais são os principais desafios para atingir estes planos futuros? Como pensam
responder aos desafios? Com o apoio de quem?
Expectativas face ao projecto
6. Já ouviu falar deste projecto de mineração de ferro da empresa Capitol Resources, na zona de
Tenge-Ruoni?
7. Qual é a sua opinião geral sobre este projecto de mineração de ferro? Porquê?
8. Quais são as suas expectativas sobre o projecto?
9. Quais são as suas maiores preocupações sobre o projecto?
10. Quais são as suas recomendações para o projecto?
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90
GUIÃO DE ENTREVISTA: SDAE
Entrevistador(a): ____________________________________________________ Data: _____/_____/2014
Instituição contactada/ Distrito: _____________________________________________________________
Nome de Entrevistado: ___________________________________________________________________
Título de Entrevistado: ____________________________________________________________________
Telefone do Entrevistado:___________________ Email do Entrevistado:____________________________
Introdução
Bom dia (boa tarde), o meu nome é _________________________________ e trabalho com a COWI, Lda.,
uma empresa de pesquisa moçambicana. Estamos a conduzir um Estudo de Impacto Social, requerido pela
empresa CES, para um projecto de mineração de ferro nos distritos de Chiúta e de Moatize, da empresa
Capitol Resources . Para tal um dos objectivos deste estudo é conhecer melhor as dinâmicas sócioeconómicas das comunidades que se localizam na área do projecto.
Especificamente,estamos interessados em conhecer quais são os principais serviços e recursos existentes
nestas comunidades.
É nesse contexto, que gostaríamos de entrevistar o/a Sr/a para obter informações sobre o sector de infraestruturas sociais neste Distrito.
A informação fornecida nesta entrevista só será utilizada para o propósito da análise aqui em estudo, não
sendo os dados do entrevistado divulgados ou utilizados para outros fins.
90
Principais actividades económicas
1. Para iniciar gostaríamos de saber quais são as actividades económicas principais da população no
distrito e na área do projecto (Posto Administrativo Kazula, zona de Tenge-Ruoni)? Onde são
praticadas? Percentagem da população envolvida?
2. Quais são as principais formas de uso da terra, no distrito e na área do projecto (Posto
Administrativo Kazula, zona de Tenge-Ruoni)?
Planos para o futuro
3. Serviços futuros: quais são os objectivos a médio e a longo prazo do seu sector (Actividades
Económicas) ao nível da área do projecto (Posto Administrativo de Kazula e zona de Tenge-Ruoni)?
Metas? Onde? Quando?
4. Desafios: quais são os principais desafios para atingir estes planos futuros? Como pensam
responder aos desafios? Com o apoio de quem?
Estrutura Administrativa
5. Qual é a estrutura administrativa da área do projecto (Posto Administrativo de Kazula/ fronteira com
distrito de Moatize)?
6. Quantos regulados e quantos povoados existem na área do projecto? Quantos habitantes têm?
Percepções face ao projecto
7. Já ouviu falar deste projecto de mineração de ferro da empresa Capitol Resources, na zona de
Tenge-Ruoni??
8. Qual é a sua opinião geral sobre este projecto de mineração de ferro? Porquê?
9. Quais são as suas expectativas sobre o projecto?
10. Quais são as suas maiores preocupações sobre o projecto?
11. Quais são as suas recomendações para o projecto?
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92
GUIÃO PARA GRUPO FOCAL - HISTÓRIA DA
COMUNIDADE
Data:___/____/2014
Comunidade/ Distrito:_______________________________________
Total participantes:_________ Homens__________ Mulheres__________
Grupo-alvo: líderes locais (chingore, n’fumo, outros)
Objectivos:
 Relatar a história da comunidade;
 Recolher os principais movimentos migratórios que marcaram a comunidade;
 Recolher os grandes acontecimentos que marcaram a história da comunidade (secas,
doenças, conflitos);
Metodologia: O moderador inicia expondo os objectivos do exercício.
Para iniciar a “conversa” o moderador deverá dizer que está interessado em conhecer a história
da comunidade: em conhecer quando é que eles para ali vieram, por que razão, como ali se
instalaram; quais os acontecimentos que mais marcaram aquela comunidade, e de que forma
deixaram essa marca.
Essas questões servirão para lançar a conversa que o moderador deixará seguir, colocando
outras questões exploratórias, como por exemplo:

Origem (mítica) de comunidade:

Quem eram os primeiros habitantes da comunidade?

De onde vieram? Porquê saíram de lá?

Porque se instalaram aqui?

Dinâmica populacional e fluxos migratórios:

Que tipo de grupos populacionais vivem aqui (homogeneidade)? Porque vieram para
cá?

Como foram recebidos aqui?

As pessoas ainda se deslocam muito – vão para outros lugares? Vêm para aqui?

Conflitos locais:

Houve algum grande conflito na comunidade?

Que tipo de conflito era?

O que causou o conflito? Quais as razões para o conflito?

Quem esteve envolvido no conflito?

Como foi solucionado o conflito? Quem esteve envolvido na solução (pessoas,
instituições)?

Hoje em dia, quando há conflitos na comunidade, como se resolvem?

Grandes crises:
92






A comunidade passou por alguma grande crise?
Que tipo de crise foi – doença grave, seca, fome, guerra…
O que esteve na origem da crise?
Quem esteve envolvido na crise?
Como foi ultrapassada a crise?
Que consequências deixou para a comunidade?
No início do exercício o moderador desenha uma linha numa folha de flipchart, colocada na
horizontal, e explica aos participantes que o início da linha marca o início da história da
comunidade, e que o fim da linha marca o ano actual (2014). Explica também que vai querer
mostrar ao longo da linha os principais acontecimentos que marcaram a vida da comunidade.
À medida que os participantes vão narrando a história da comunidade (origem mítica, dinâmica
populacional, conflitos, crises), o moderador escreve cada um dos episódios narrados num postit e coloca-o o mais perto possível do período temporal mencionado pelos participantes.
Se, no decurso da discussão, os participantes falarem de experiências com projectos de
mineração, estas devem ser anotadas no post-it e colocadas na linha da história da comunidade.
Se os participantes não falarem disto espontaneamente, no fim da discussão sobre a história da
comunidade o moderador deve introduzir estes temas e tomar notas escritas, no caderno, sobre
a discussão:


Mineração:
o Aqui na comunidade, ou perto, já houve pessoas que vieram praticar
mineração?
o Quando foi isso?
o Quem eram essas pessoas?
o Como foi essa experiência (de mineração) para a comunidade (explorar
consequências positivas e negativas?
o Essa experiência de mineração trouxe problemas à comunidade? Que tipo de
problemas?
o Como foram resolvidos os problemas?
Deslocação (devido por exemplo a calamidades naturais):
o Aqui na comunidade, ou perto, já houve pessoas que tiveram de deixar as suas
casas para ir morar noutro sítio?
o Porque (causas/ razões) tiveram de deixar as suas casas?
o Quando foi isso?
o Para onde foram?
o Como isso aconteceu?
o Como ficaram as pessoas, depois de terem ido para o novo sítio? (explorar se
os padrões de vida mantiveram-se, melhoraram ou deterioraram, e se
mantiveram ou não os laços com o local ou a comunidade de origem)
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8
94
GUIÃO PARA GRUPO FOCAL - MAPA DOS
LOCAIS CULTURAIS E SAGRADOS
Data:___/____/2014
Comunidade/ Distrito:_______________________________________
Grupo-alvo: líderes locais (chingore, n’fumo, outros)
Objectivos:
 Identificar e delimitar a área que corresponde à aldeia/comunidade;
 Identificar os locais religiosos e sagrados importantes para a comunidade;
 Atribuir a importância de cada local identificado;
 Identificar as práticas, actores e momentos associados a esses locais.
Metodologia: O moderador começa por explicar os objectivos da actividade.
De seguida o moderador coloca uma folha de flipchart em branco no chão, visível a todos os
participantes. Pede aos participantes que imaginem que a folha seja a sua
comunidade/bairro/aldeia. Pergunta pelos limites da comunidade (onde termina a comunidade,
em cada direcção) e pede aos participantes para marcarem os limites nos extremos da folha. De
seguida, pergunta qual é o lugar mais importante da comunidade, onde fazem cerimónias ou
eventos da comunidade, e pede aos participantes que situem esse lugar no mapa. Em seguida,
pede-lhes que identifiquem outros lugares importantes e que os situem igualmente no mapa.
Após explorar os lugares cerimoniais da comunidade, faz o mesmo para os lugares onde só
algumas pessoas podem ir (ex. cemitérios, matas sagradas para curandeiros, ritos de iniciação)
ou lugares onde ninguém pode entrar. O moderador deixa o grupo fazer o exercício sem intervir.
Por fim, moderador pede ao grupo que apresente o mapa em plenária e discute o seguinte:
 Quais são os limites de comunidade?
 Por que razão cada um destes lugares é importante? O que se faz nesses lugares?
(explorar práticas e rituais)
o Quem organiza, participa ou orienta a cerimónia/ evento?
o A cerimónia/evento deve ser praticada apenas nesse local ou pode ser feito
noutro local?
 Quem tem acesso (pode entrar) nesses lugares sagrados?
 Quem não tem acesso (não pode entrar) nesses lugares sagrados? Porquê?
 Onde é que os membros de comunidade (mulheres / homens / jovens) se costumam
encontrar? Em que momentos (no dia-a-dia)?
 Cemitérios:
o Existem cemitérios formais (públicos/ geridos por um serviço local) e cemitérios
familiares? (tentar localizar alguns e georreferenciar)
o Os cemitérios são utilizados ou actualmente estão fechados?
o Quem controla o uso dos cemitérios?
o Quem usa os cemitérios?
o Se o cemitério ou uma campa tiver de sair desta zona, como isso deve ser feito?
94
9
GUIÃO PARA GRUPO FOCAL MATRIZ DA HIERARQUIA DE
AUTORIDADE
Data:___/____/2014 Comunidade/ Distrito:______________________________
Grupo-alvo: líderes comunitários (Secretário de Bairro, Chefe do Quarteirão)
Objectivos:
 Identificar a organização administrativa da comunidade;
 Identificar os líderes da comunidade, aos diferentes níveis, e como eles se
relacionam (quem responde a quem);
 Compreender as responsabilidades gerais de cada nível de liderança.
Metodologia: O moderador começa por explicar os objectivos da actividade.
De seguida o moderador coloca uma folha de flipchart no chão, na vertical, no
meio dos participantes, e pergunta:
 Organização administrativa:
o quantos bairros ou (se não houver bairros) zonas compõem a
aldeia?
o Quantas pessoas ou famílias moram em cada bairro ou zona?
 Hierarquia da autoridade:
o Quem são os líderes que representam a população?
o Como estão organizados os líderes? (a quem responde cada um?
Explorar de baixo para o topo)
o Qual o papel/ responsabilidade de cada líder?
o Quando possível, diferenciar as autoridades políticas (ex. chefe
de célula, secretária da OMM) das autoridades locais (Secretário
de Bairro, Chefe de Quarteirão, Chefe de 10 Casas, etc)
À medida que a discussão avança, o moderador toma notas escritas sobre a
organização administrativa e desenha, no flipchart, a hierarquia da autoridade. No
final confirma com os participantes se a hierarquia desenhada está correcta, nível
por nível.
10
GUIÃO PARA GRUPO FOCAL - MAPA
DOS SERVIÇOS E RECURSOS DA
COMUNIDADE
Grupo-alvo: líderes comunitários (Secretário de Bairro, Chefe de Quarteirão)
Objectivos:
1. Identificar e delimitar a área que corresponde ao bairro ou à aldeia;
2. Identificar os locais considerados importantes para a comunidade
(machambas, mercados, florestas, rios, locais sagrados, cemitérios, etc.) e
a razão da sua importância;
3. Identificar o tipo de relação que a comunidade tem com o espaço físico.
Metodologia:
O moderador inicia explicando os objectivos da actividade.
De seguida o moderador coloca uma folha de flipchart em branco no chão, visível
a todos os participantes. O moderador pede aos participantes que imaginem que a
folha seja a sua comunidade/bairro/aldeia. Pergunta pelos limites da comunidade
(onde termina a comunidade, em cada direcção) e pede aos participantes para
marcarem os limites nos extremos da folha. De seguida, o moderador pergunta
qual é o lugar mais importante da comunidade e pede aos participantes que
situem esse lugar no mapa. Em seguida, pede-lhes que identifiquem outros
lugares importantes e que os situem igualmente no mapa. O moderador deve
deixar o grupo fazer o exercício sem intervir.
Por fim, moderador pede ao grupo que apresente o mapa em plenária e discute o
seguinte:

Por que razão os lugares apresentados são importantes? O que se faz
nesses lugares?

Quando adequado, perguntar sobre os recursos associados a esses lugares
(ex. o que se cultiva na machamba?)

Uso da terra: onde são as áreas residenciais? As áreas de cultivo
(machamba)? As áreas de pastagem? As áreas de pesca? As áreas de
extracção de recursos naturais (carvão, lenha, minas)?

Onde é que os membros de comunidade (mulheres / homens / jovens) se
costumam encontrar? Em que momentos (no dia-a-dia)?
Durante a discussão em plenária o moderador toma notas escritas da discussão..
11
GUIÃO PARA GRUPO FOCAL - MAPA
DA MOBILIDADE
Grupo-alvo: líderes comunitários (Secretário de Bairro, Chefe de Quarteirão)
Objectivos:
1. Identificar as dinâmicas populacionais e fluxos migratórios do passado e
presente da comunidade;
2. Identificar a atitude da comunidade perante a emigração e a imigração;
3. Identificar possíveis conflitos associados à migração, em particular
experiências passadas vividas pela comunidade/ membros desta com
novos membros na comunidade ou em comunidades para onde membros
da comunidade tenham migrado.
Metodologia:
De seguida o moderador inicia uma discussão em plenária, da qual toma notas
escritas. Explica que, depois de mapear os serviços e recursos importantes para a
comunidade, quer falar sobre as pessoas que entram e saem da comunidade e de
que modo isso afecta a comunidade.
O moderador pode usar perguntas exploratórias, como por exemplo:
 Origem (mítica) da comunidade:
o Quem eram os primeiros habitantes da comunidade?
o De onde vieram?
o Porque se instalaram aqui?
o Desde que a comunidade foi criada até hoje, houve momentos em
que a comunidade/ membros da comunidade teve de:
 receber pessoas de fora? Que momentos? (ex. cheias,
guerra pós-indepedência)? Que pessoas? (de perto, de
longe, de outros distritos, de outras províncias)
 sair para outra zona? Que momentos? Para onde foram?
Ficaram lá para sempre ou regressaram?
 Dinâmica populacional e fluxos migratórios:
o Hoje em dia, a comunidade é composta basicamente por pessoas
da zona ou há pessoas que vieram de fora?
o (as pessoas que vieram de fora) Porque vieram para ali? Estão na
comunidade há muito tempo?
o Quando/como é que uma pessoa deixa de ser “de fora”?
o Hoje em dia, os membros da comunidade ainda saem muito para
fora? Para onde vão? O que vão fazer? Voltam?
o Como são recebidas as pessoas que vêm de fora, quando se
instalam na comunidade?
o O que deve fazer a pessoa que vem de fora, para ser bem
recebida na comunidade?
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12
98
GUIÃO PARA GRUPO FOCAL ÁRVORE DE ANÁLISE DE
PROBLEMAS
Grupo-alvo:
 líderes locais locais (chingore, n’fumo, outros)
 líderes comunitários (Secretário de Bairro, Chefe de Quarteirão)
Objectivos:
1. Identificar os principais problemas vividos na comunidade;
2. Identificar as expectativas, preocupações e recomendações, do ponto de
vista da comunidade, em relação ao projecto;
3. identificar soluções/ medidas que podem mitigar os impactos negativos do
projecto e potenciar os seus impactos positivos, bem como o papel da
comunidade no processo.
Metodologia:
De seguida o moderador explica que, após se falar a mobilidade na comunidade,
gostaria de ter uma última conversa sobre o projecto de mineração do ferro que se
pretende implementar na zona.
O moderador coloca uma folha de flichart no chão, na horizontal, de modo visível
aos participantes. Divide-a em quatro colunas. Pede aos participantes que digam
quais são os principais problemas que afectam/ reduzem a qualidade de vida na
comunidade, e lista-os na primeira coluna à esquerda (“Problemas”).
Após completar a coluna “Problemas”, o moderador explica que a segunda coluna
indica o número de pessoas afectadas pelo problema (“Volume da população
afectada”) e a terceira coluna a gravidade do problema para a comunidade
(“Gravidade do problema”). Os participantes devem completar a 2ª e 3a colunas,
para cada problema listado. Para tal, devem-lhe ser dadas 10 pedrinhas e
explicado que, para cada problema, devem marcar na coluna 2 com as pedrinhas
o número de pessoas afectadas pelo problema, numa escala de 1 a 10 em que 1 é
“quase nenhuma pessoa da comunidade” e 10 “muitas pessoas da comunidade”.
Tendo completado a coluna 2, sempre no mesmo problema, passam para a
coluna 3: são-lhes dadas mais 10 pedrinhas e explicado que devem marcar com
as pedrinhas a gravidade do problema para a comunidade, numa escala de 1 a 10
em que 1 é “pouco grave” e 10 “muito grave”. Após completadas as colunas 2 e 3,
o moderador faz a soma das pedrinhas na coluna 2 e escreve o total dentro da
célula, repete o mesmo para a coluna 3. Após isto soma o total de 2 e 3 para obter
a pontuação total do problema e anota-o na respectiva célula da coluna 4.
O moderador repete estes passos para cada um dos problemas listados, sem
interferir com o processo de pontuação problema a problema pelos participantes.
No fim do exercício, obtém-se uma tabela como exemplificado abaixo. O
moderador explica como interpretar o resultado da tabela: as pontuações totais
98
mais altas indicam que esses são os problemas mais sérios, e as mais baixas os
problemas menos sérios. De seguida o moderador pergunta aos participantes se
concordam com o resultado final da tabela. Caso não concordem com algum
resultado, o moderador deve explorar porquê e tomar notas escritas da discussão.
1.Problema
2.Volume da
população
afectada
3.Gravidade do
problema
4.Pontuação
(2+3)
Furos de água estão
avariadas
13
Não há Posto de
Saúde
20
Quando chove a
estrada fica má e
não se passa
Desemprego
12
15
Posto isto o moderador pergunta de que maneira o projecto de mineração de ferro
pode afectar cada um dos problemas listados, de modo positivo (resolvendo-os ou
mitigando-os) e de modo negativo (aumentando-os).
Por fim o moderador pergunta e toma notas escritas das respostas:
 O que deve ser feito para impedir que o projecto de mineração do ferro
agrave os problemas da comunidade? Quem é responsável por isso? Que
papel a comunidade pode ter no processo?
 O que pode ser feito para garantir que o projecto de mineração de ferro
ajuda a resolver os problemas da comunidade? Quem é responsável por
isso? Que papel a comunidade pode ter no processo?
 Quais são as principais preocupações da comunidade em relação ao
projecto? (explorar questões/ problemas não listados anteriormente)
 Que recomendações a comunidade tem para o projecto, para que este
seja bem-sucedido e traga benefício à comunidade?



(perspectiva) Como é que vêm a comunidade daqui a 5-10 anos?
(desejo) Como é que gostariam que fosse a comunidade daqui a 5 – 10
anos?
O que é preciso para que estas mudanças se tornem reais?
99
100
Annexure D: Qualitative Data Matrix
100
INSTRUMENTOS QUALITATIVOS PARA ESTUDO DE IMPACTO SOCIAL101/115
Table 16: Summary of the qualitative data gathered
Community
District
Mboza
TengeMakodwe
Location
haul road
Moatize
Directly
Directly
Mbuzi
Chianga
Affected
Directly
Chiúta
Concession
area
Directly
Community History
- Origin: migrant from Macanga,
seeking fertile soil. Grew after
1976-1992 war, internally
displaced persons seeking fertile
soil
- ethnically diverse (Nhungwe,
Sena, Malawian, Portuguese
colonial settlers).
- crisis: drought, hunger, disease
- no mining or resettlement
experience
- Origin: migrant worker from
Manica, settled pleased with
fertile soil
- crisis: 1976-1992 war ('83),
liberation struggle, diseases
(malaria, cholera, dysenteryhospital far away), drought and
floods.
- experience of temporary
displacement due to war, but no
permanent resettlement.
- mining experience: Capitol
2011.
- Origin: migrant from
Chidzolomondo, seeking fertile
soil, area uninhabited
- crisis: war (liberation struggle
'71, 1976-1992 war '82), hunger
('83), drought ('89), dysentery
('94), flood (2005), attacks by
elephants (recent).
- previous experience of
prospection of mineral
resources, but no mining
temporary displacement due to
hunger & flood; but no
- Origin: migrant from Mbuzi
seeking fertile soil, please with
soil and Chianga stream close
by. Name comes from stream.
- Crisis: war (1976-1992),
hunger ('83, '92, '05), dysentery
Mobility
Mapping
- Past & present
of immigration:
grew after
1976-1992 war,
internally
displaced
persons
seeking fertile
soil
Services
and
Resources mapping
- Road to Moatize
- river (Revubue) &
streams (drinking
water, irrigation,
fishing, cattle drinking)
- catholic church
- machamba
- stall
Land Use
- Immigration
part of
community
history.
- present: more
immigration
(farming) than
emigration (job
seeking)
- Revubue river
(drinking water,
farming plot irrigation,
fishing)
- sacred mountain
- water pump
- forest (land, game,
rain)
- school
- mill
- Main:
agriculture
- separate
areas for
farming and for
cattle grazing
+ firewood
extraction
- People left to
city of Tete,
Malawi,
Zambia,
Zimbabwe due
to postindependence
war. Returned
after '92
- Present date:
receive
immigrants
searching for
fertile soil
- Primary school
(Grades 1, 2)
- borehole (currently
broken)
- mill
- machamba (food &
firewood)
- river (fishing, cattle
drinking, irrigation)
- community assembly
tree
- churches
- People left to
Tete, Malawi,
Zambia,
Zimbabwe due
to postindependence
- Farming land (along
streams)
- river (fishing, water
for irrigation)
- forest (wood,
consumption and sale)
101
Historical & Sacred
Sites
- Sacred mountain for
rain ceremony, farming
ceremony & ancestors'
worship. Entry forbidden.
- Sacred sites cannot be
moved elsewhere
(ceremonies won't work).
- cemeteries: one for
community members only
(sacred mountain),
another public.
- Sacred mountain & tree
(Tsato rain ceremony,
timber ceremony). New
ceremonial tree may be
chosen if tree gets burnt.
- public cemeteries
(separate areas for adult/
children). Graves may be
moved upon
authorization of
community leader.
- church
Socialization
- Main:
agriculture.
Farming plots
close to
streams. Food
& firewood
- man/animal
conflict, but no
land dispute.
- Churches
- cemeteries (2 for adults
& 2 for children).
Cemeteries cannot be
moved elsewhere.
- sacred sites (rock,
baobab, Lion mount,
Muniamba mountain):
Tsato rain ceremony,
foreigners' authorization
to mine
- All: big tree
nteme, mill
- women:
machamba,
river, church
- men:
machamba,
moments of
celebration
-Main:
agriculture.
Farming plots
located close
to the house
yard and
- Church Abdulahamu
- mountain (rain
ceremony Tsato snake,
link to ancestors)
- ceremonial tree Ntalala
(also community meeting
- All: tree
Ntalala
- women:
farming plot,
fetching water
in river
- Main:
agriculture
- separate
areas for
farming and for
cattle grazing
+ firewood
extraction
- All:
community
meeting venue
and stream
- Women: river
- Women:
machamba,
river/water
pump fetching
water, mill,
forest/
firewood.
- men: drinking
stall.
Community
District
Location
102
Affected
Community History
('93), malaria ('12) and mananimal conflict (attacks to
farming plots by elephants, '14),
floods (inundated machambas
'08)
prospection of mineral
resources, but no mining
displacement (war, floods), but
no experience of permanent
resettlement
- Origin: migrants from Zumbo/
Macanga, pleased with "good
living area"
- Colonial presence, liberation
struggle ('71), 1976-1992 war
('82).
- crisis: war, cholera. No land
based conflict
- no experience of mining
- no experience of involuntary
resettlement (temporary
displacement due to war but no
permanent resettlement)
Muchena
Directly
- Origin: migrants from Chipire,
seeking fertile soil
- Liberation struggle, 1976-1992
war ('85).
- crisis: war, drought
- man/animal conflict. No land
dispute.
- experience of voluntary &
forced displacement (drought &
war) but always returned.
- previous mining prospection
experience (2008). 'Poor' coal,
mining ended. Liked it because
of employment.
- no previous experience of
Nhambia
Directly
Mobility
Mapping
war. Returned
after '92
Services
and
Resources mapping
- People left to
Tete city,
Malawi,Zambia,
Zimbabwe due
to ill treatment
(colonial ruling/
armed attacks/
war). Returned
after '92
- immigration
(job/Tete) and
emigration
(agriculture) still
happen
- Chewa (local)
and Nhugue
(viente)
- '85: forced
displacement to
Kazula. Armed
attacks, people
left to Tete,
Malawi,
Zambia,
Zimbabwe
- Immigration:
fertile soil (past
& present),
drought, war
(past) from
nearby localities
- today:
temporary
emigration
(marriage)
- Close by: Revubue,
streams
- hand pump
- market
- river (water for
consumption,
irrigation, fishing)
- health post (also
house of Chefe da
Localidade)
- wood: firewood (also
coal) & building
materials
- Machamba
- sacred mountains &
tree
- cemeteries
- school
- river, streams
(drinking water,
irrigation, fishing, cattle
drinking)
- churches
- grazing area
- stalls
102
Land Use
Historical & Sacred
Sites
point)
- public cemeteries of
Massamba and Mbuzi
(close)
Socialization
- Separate
farming &
grazing areas
(protect crops
from animals)
- wood:
firewood (also
coal) &
building
materials
- land tenure:
customary
- Ruins of colonial prison
- iron steam car
- churches
- sacred tree within
cemetery (rain ceremony
Tsato, elders, every year)
- site of initiation rites
(forest, entry forbidden)
- pond (punishment)
- cemeteries (public,
close to river and farming
plots)
- graves (ancestors): may
be transferred, but never
happened. Must perform
ceremonies.
- All: tree
(ntowe),
community
meetings
- women:
farming plot,
hand pump
- men: drinking
sites
- Land:
agriculture,
cattle grazing,
firewood
- separate
area for
farming and
grazing +
firewood
- Sacred mountains &
tree for rain ceremony
Ndzingoe with Tsato.
Ceremonial sites should
not be moved elsewhere.
- cemeteries (2): one for
adults, one for children.
Public. Graves may be
removed pending
agreement with family,
ceremony by elderly and
financial compensation.
- churches.
- Women
meeting point:
machamba,
river/ fetching
water.
- men meeting
point: drinking
stalls
streams
- man-animal
conflict
(attacks to
farming plots
by elephants,
2014)
- men: drinking
stalls or at
friend's house
Community
Matacale
Massamba
District
Location
Affected
Directly
Community History
- Origin: migrants from nearby
areas, seeking fertile soil
- Colonial presence, liberation
struggle, 1976-1992 war. Armed
attacks: people left to Tete city,
Malawi, Zambia, Zimbabwe
- crisis: war, cholera, famine,
drought
- land based conflict due to
project. Matacale claimed
ownership of mining exploitation
site but was not benefited, rather
Massamba was. To solve Chefe
Posto Administrativo verified
land limits and proved the site
belonged to Matacale, now
benefiting from project.
- 2009: Capitol starts mining.
Good experience, employment
of local labour (despite conflict
with Massamba)
displacement (war), but no
permanent involuntary
resettlement
- Origin: Sena migrants, pleased
with fertile soil & game
- crisis: flood, hunger, war
(liberation struggle '63, 19761992 war), anaemia
- mining experience: prospection
(Gondwana, 2009), exploitation
(Capitol, 2010)
- no experience of permanent
resettlement
Mobility
Mapping
- Part of
mythological
origin
- nowadays:
more
immigration
(work) than
emigration
(marriage,
work)
Services
and
Resources mapping
- Road to 'town', with
bridges
- river (drinking water,
fishing, cattle drinking,
irrigation)
- school
- churches (source of
help)
- Kazula Health Post
(medication, chlorine in
cholera outbreaks)
- forest (rain, sticks for
construction, firewood)
- mountain with
mineral resources
(attract mining
companies who
employ local labour)
- market
- water pump
- public cemeteries (1
adults, 1 children)
Land Use
- Past:
emigration to
Zimbabwean
farms, war
internal
displacement
- nowadays: job
seeking in Tete
city, Malawi
- Complete primary
school
- machamba
- lagoon and streams
(drinking water, fishing,
irrigation)
- forest (firewood,
sticks)
- Main:
agriculture
- separate land
for farming,
cattle grazing
and firewood
- forest:
firewood and
sticks
Indirectly
103
- Machambas
in the margins
of rivers,
streams
- two timber
companies
active in the
area
- Chitongue
mountains:
mining
(Capitol)
Historical & Sacred
Sites
- Chitongue mountains
with Tsato: rain ceremony
Colole (participation of
whole community).
- Ceremonial sites cannot
be moved elsewhere.
- rain ceremony also
done on streams
-cemeteries: one for
adults, one for children.
Public.
- Graves cannot be
moved elsewhere.
Socialization
- Public cemetery
- family cemetery/ boys
initiation rites.
-Mteme tree/ girls
initiation rites
- Canditi stream/
ancestors worship
- Possible to remove
cemeteries, graves upon
authorization, rituals and
monetary compensation
All: area of
mango tree
shade/
Madgiga
- Women
meeting point:
machamba
and water
pump
- men meeting
point: market
drinking stalls
- all: area of
mango trees/
shade
Community
District
Mboza
Location
haul road
104
Affected
Economic
Activities
- Main: agriculture
(maize, peanut,
millet, cow pea,
sweet potato,
cassava)
- cattle breeding
- fishing
- production & sale
of coal, firewood,
straw mat
Directly
- Main: agriculture
(onion, tomato,
maize, bean,
cabbage, sugar
cane, banana,
potato, sweet
potato, tobacco)
- cattle breeding
- fishing
TengeMakodwe
Moatize
Concession
area
Directly
Authority Matrix
4 neighborhoods
- authority matrix:
1. community leader
nfumo (solve
problems)
2. deputy leader
3. Chefe da Zona
(disseminate info)
4. Chefe Quarteirão
(solve daily issues)
5. Chefe OMM
There used to be a
court chief, but retired
& was not substituted.
5 neighborhoods
608 residents
Vertical authority
matrix:
1. community leader
2. Chefe Quarteirão
3. Chefe 10 casas
4. Secretário partido +
Adjunto Secretário
5. Community police
(under community
leader)
6. Chefe OMM &
adjuntas.
104
Vulnerable
Groups
Orphan
children
House &
Neighboorhood
- 3 rooms (living + 2
bedrooms). Mud and
stick.
- yard: kitchen,
granary (front),
latrine, bathroom,
kraal (chicken, goat,
pig, cow) (back). All
reed except kitchen
(mud and stick)
- neighbors:
relatives, good
relations
Social Cohesion
Problem Tree Analysis
- Conflicts (domestic
violence,
drunkenness, fight)
solved internally.
- in-kind contribution
by relatives in times of
grief.
- Project to communicate &
coordinate with community.
- community: concerned about
resettlement (want protection,
not removal)
- project: prioritize employment
of local labour & address social
needs. Avoid false promises.
- Social infrastructure needs:
hospital, school, water pumps,
market
Elderly,
orphan,
handicapped
- 4 room (living,
parents bedroom,
children's bedroom,
pantry). Mud and
stick
- no fencing, but
trees
- neighbors:
relatives, community
members. Good
relations.
- Conflicts and crisis
solved internally.
grief.
- Address social needs of
community.
- one must take care of another
(mutual respect)
- Avoid false promises
- "So far so good" attitude
towards project.
Community
District
Mbuzi
Location
Affected
Economic
Activities
- Main: agriculture
(maize, cabbage,
garlic, tomato,
onion, cow pea,
butter bean,
cassava, peanut,
lady' fingers,
lettuce, sweet
potato, caphodza,
tobacco)
- fishing
- production & sale
of coal
Directly
- Agriculture (main,
consumption)
- cattle breeding
- fishing
(consumption)
- production and
sale of coal
Chianga
Chiúta
Authority Matrix
5 neighborhoods
Vertical authority
matrix:
1. community leader
(govern).
2. Religious leader/
deputy community
leader (solve
conflitcts).
3. 1º Secretário
Partido (propaganda)
4. OJM Chief (mobilize
youth)
5. Chefe do quarteirão
(solve daily issues)
6. Chefe 10 casas
(disseminate
information)
3 neighborhoods
Vertical authority
matrix:
- Chief (n'fumo),
-Leader with Deputy
Leader.
- Chefe de Quarteirão
- 10 casas.
Directly
105
Vulnerable
Groups
Elderly
House &
Neighboorhood
- 4 rooms (living
room, parents
bedroom, girls bedr,
boys bedr). Boys
older than 9 years
live in separate
room outside in the
yard. Sticks.
- yard: eating area,
granary (front),
bathroom w/ latrine,
kraal (pigs, goat,
duck, chicken, cow),
chicken hen (back).
- neighbors:
relatives. Good
relations.
Social Cohesion
- Conflicts and crisis
solved internally.
grief.
- Mutual respect
- Clear, regular &early
communication & consultation to
community (set needs,
company's role, community's
contribution)
- Set up an initial community
meeting, with pre-defined
agenda
- Company: prioritize local
labour & address social needs
(health post, water pump
- If problems arise: identify
causes and solutions together
- Elderly,
unemployed
youth
- 3 rooms, mud and
stick (parents
bedroom, children's
bedroom, living
room). Children 9
years & older:
separate room in the
yard.
- outside yard:
kitchen, latrine,
bathing room, kraals
(goat, cow, pig)
(back), granary,
chicken hen (front).
- yard not fenced
(but limited by trees)
- neighbors:
relatives. Good
relations.
- Funeral: cash/ in kind
support from
community members
- 2008 flood:
community members
chipped in and bought
maize together
- Mutual respect
- Early communication &
consultation to community (set
needs, company's role,
community's contribution)
- Respect dates of
commencement of mining
activity
- Company to solve community
needs
- Community to contribute with
labour
Community
Muchena
Nhambia
District
Location
106
Affected
Economic
Activities
- Main: agriculture
(men, women,
children)
Authority Matrix
- Main: agriculture
(maize, sorghum,
millet, peanut, cow
pea, pumpkin,
lady's fingers,
cabbage, tobacco,
potato, sweet
potato).
- cattle breeding
- fishing
4 neighborhoods
213 residents
Vertical authority
matrix;
1. community leader
(Nhakwawa, govern)
and court chief (solve
conflitcts).
2. Deputy leader
(docs)
(deputy leader)
4. Chefe 10 casas (4):
mobilize population
2 neighborhoods ,
blocks (40 houses)
Vertical authority
matrix:
26 local leaders:
1 nfumo/ 1º escalão
3 nhankawa/ 2º
escalão
10 nhankawa/ 3º
escalão 1 chief + 12
chefe de quarteirão
Vulnerable
Groups
Elderly,
handicapped,
'lazy' persons
Directly
Directly
106
Elderly,
orphan
children,
handicaped.
House &
Neighboorhood
- 2 room house
(living + bedroom),
mud and stick with
thatched roof
- children +7 years
old: separate house
(1 room), boys &
girls separate
- outside yard:
kitchen (w/water
storage), latrine,
bathroom, granary,
sanitary landfill,
kraal (all reed)
- yard fenced with
plant
- neighbors: good
relations
- 3 room, mud and
stick (parents
bedroom, children's
bedroom, living
room)
- yard: kitchen,
latrine, bathing
room, kraals (goat,
cow, pig) (back),
granary, chicken
hen (front).
- yard not fenced
(limited by trees)
- neighbors:
relatives. Good
relations.
Social Cohesion
- United community,
neighbors gather to
chat at night, support
in times of grief
- follow leaders,
expect their orientation
´- Project: answer community
needs (school, hospital, bridges,
cellphone network, boreholes,
police station)
- Government to contribute with
human resources for social
services built
- employ local labour
- respect local traditions
- allocate subsidies to leaders
(support company's interests)
- Conflicts solved
through customary
court
- whole community
participates, and
contributes to, sacred
ceremonies&
celebrations
- in-kind support from
community members
in times of grief
(death, fire)
- Project; prioritize employment
of local labour, provide social
infrastructure (schools, roads,
water pumps, support elderly &
orphan children)
- community role: provide labour
for construction of social
infrastructure.
- concerned about resettlement
(fertile land, river close by - do
not want to leave unless to a
location with same conditions)
Community
Matacale
Massamba
District
Location
Affected
Economic
Activities
- Main: agriculture
(sorghum, millet,
butter bean,
pumpkin, peri peri,
cucumber,
cassava, sweet
potato, peanut).
- But drought:
famine, children
drop out of school;
HH buy food in
Tete.
- fishing
Authority Matrix
- Main: agriculture
(maize, millet,
sorghum, peanut,
cow pea, sugar
cane, boer bean,
cassava)
- cattle breeding
- fishing
- production & sale
of coal
4 neighborhoods
Vertical authority
matrix;
1. community leader
2. community police
3. neighborhood
secretary
4. 1º secretário partido
5. Chefe OMM
6. Chefe quarteirão
7. Chefe 10 casas
5 neighborhoods
582 residents
Vertical authority
matrix:
1. community leader
(Nhakwawa, gather/
disseminate info) and
court chief (nkulo wa
kote, solve conflitcts).
2. Deputy leader
(docs)
(solve problems)
4. Chefe 10 casas:
mobilize population
Vulnerable
Groups
- Elderly,
orphan
children,
widow and
handicapped
Directly
Indirectly
107
Handicapped
House &
Neighboorhood
- 3 room, mud and
stick (parents'
bedroom, children's
bedroom, living
room) with verandah
- outside yard:
kitchen, latrine,
bathing room, kraal
(s) (goat, cow, pig)
(back), granary,
chicken hen (front).
- fenced yard (reed,
sticks)
- neighbors:
community
members, not
relatives. Good
relations.
- 2 room (living +
bedroom)
- yard: kitchen,
granary (front),
latrine, bathroom,
kraal (pig, goat,
cow), chicken hen
(back).
- no fencing
- neighbors: mostly
relatives, good
relations
Social Cohesion
- Community members
participate and
contribute to
celebrations, sacred
ceremonies
community members
in times of grief
(death, fire)
- conflicts solved
through customary
court
- Project: consult community on
'things they need'
- concerned about lack of
communication with Capitol.
Must treat Matacale just as they
treat Tenge & Massamba
(employment, social
infrastructure)
- Social infrastructure: schools,
water pumps, hospital, market
roads, cellphone coverage,
transport, support the elderly,
bank
- community role: provide labour
(masons, carpenters available)
- Conflicts solved
internally (hunger,
drunkenness,
domestic problems)
- whole community
participates, and
contributes to, sacred
ceremonies &
celebrations
community members
in times of grief
(death, fire)
- Consultation & coordination
- project to address community
social needs (health post, road,
cell phone coverage).
- Avoid false promises.
- Respect local leaderships
- Community concerned about
occupation of sacred sites for
project activities
- Community to contribute with
labour
108
Annexure E: Maps produced
1–
2–
3–
4–
5–
6
-
108
109
110
110
111
112
112
113
114
114
115

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