Sustainable natural resource utilisation through traditional ecological knowledge: A review of case studies from Africa

Moses Muhumuza

Mountains of the Moon University, Fort-Portal Uganda

Tel: +256772565565, Email: musacot@gmail.com

Natural resources are a basis for socio-economic and cultural development.

The conservation of resources is therefore important.

Various approaches such as establishment of protected areas that exclude human activities have been implemented.

More recently, there has been a shift to community based approaches.

However, degradation and unsustainable utilisation of natural resources has persisted.

The local community rarely embrace conservation interventions.

Ways of interesting the local community have continually been sought.

An understanding of Traditional Ecological Knowledge could give insights into proposals for more effective conservation

Natural resources conservation

Discuss how Traditional Ecological Knowledge (TEK) influenced resource use and management in a traditional African context.

Analyze the potential role of TEK in the management national parks: A case of the Rwenzori Mountains National Park, Uganda

Propose a framework for collaborative management of protected areas that takes into account TEK.

The purpose of the presentation

1. Meta-analysis: CBNRM Net, Khup.com, advancing conservation in the social context reference library, ScienceDirect and Google Scholar.

Based on a certain inclusion and exclusion criteria, 102 publications selected.

Publications categorized

• The type of traditional strategy it reported

• The conservation problem or issue the strategy was used to address

• Whether the strategy was applied inside or outside a protected area whether the description of the application of the strategy was on empirical evidence or on logic and reasoning.

2. Face to face semi-structured interviews (163) with communities neighboring the Rwenzori Mountains National Park

Method used in gathering information

3000’ East

000’

• Covers 996 km2

• Surrounded by approx. 2 million people

• Bakonzo & Baamba – dominant tribes.

• 37% literacy

The Rwenzori Mountains N.P

Rwenzori Mountains National Park

It is a world heritage siteIt is a world heritage site

The Rwenzori Mountains N. P.The Rwenzori Mountains N. P.Has a rich biodiversityHas a rich biodiversity

It is a fragile ecosystem It is a fragile ecosystem

Prior to 1941- Rwenzori Mountains freely available to the local people.1940195019601970198019902000

1941: Part of the Rwenzori Mountains gazetted a Forest Reserve

1991: Declared a National Park 1994: Declared a World Heritage Site by UNESCO

increasingly stricter

regulations

1996: Attempts made to involve the local community in conservation efforts

Conservation interventions in the Rwenzori M.N.P

Increasing loss of biodiversity

Problems associated with the conservation of biodiversity in the park have persisted

Exploration of local people’s cultural values necessary

Findings from meta analysis of literature

Traditional Ecological Knowledge

Planned mobility (18)

Customary rules and regulations (38)

Traditional religious beliefs (31)

Technical understanding of the environment (46)

Taboos (23)

Totemism (11)

• Traditional ecological knowledge exhibited in various ways

Findings cont. Increase in number of publication since 1955

TEK systems closely associated with natural resource use

Approaches not directly in tandem with conservation science

No direct evidence for intention to conserve (epiphenomenal conservation)

Based on a world view different from conventional understanding

Many might not operate in the current context exactly as they were in the traditional context

The situation in the Rwenzori Mountains

Traditional rules and

management

Beliefs in gods

and spirits

Beliefs in

totems

Cultural rituals

Beliefs in

taboos

Traditional knowledge

Traditional beliefs, knowledge and

practices associated with the use of

natural resources in the Rwenzori

Mountains

TRADITIONAL BELIEFS

TRADITIONAL PRACTICES

TRADITIONAL KNOWLEDGE

Traditional understanding

To the people in the Rwenzori mountains what mattered was: Offer sacrifices to gods Cleanse ridges from time to time Follow traditional rituals of harvesting resources as stipulated by chiefs, chieftains and mediums.

All resources governed by a god (Nyamuhanga). Nyamuhanga created Nzururu - the father of the spirits Kitasamba Kitasamba is responsible for human life, its continuity and its welfare. Kitasamba fertilises the land with his sperm (snow) Kitasamba controls the natural environment and the lives of all the mountain people.

All expressed in the local language based on traditional experiences

Kalisya – god of hunters (adapted from P.K.Mulindwa)

Traditional management Access to resources was free but well

regulated: Only ridge leaders and Chieftains had

direct access. Others had to seek permission.

On return they had to report to ridge leaders/Chieftain.

Some places were completely reserved for gods (e.g. Kitasamba’s headquarters).

Some trees were protected as homes of gods (e.g. Afrizian afraizio).

Trees surrounding shrines and sacred sites were never to be cut (over 100 sacred sites exist in the Mountains)

The mountains were a garden, a clinic, a church, a cultural symbol and basis for survival.

Relationship with conservation

Cultural rituals

Limiting the number of people accessing some areas

Hindering access to some areas

Selective harvest of resources

Harvesting resources in a particular way

Some species of animals are not killed

Some species of plants are not harvested

Aimless wondering is prevented

Prohibit some activities

Poor harvesting of resources is prevented

Monitor extent of resource use

Traditional knowledge

Beliefs in taboos

Beliefs in totems

Beliefs in gods and

spirits

Traditional rules and

management

Prevent over exploitation of resources

Prevent unsustainable harvest of particular species

Ensure conservation of habitats

Ensure conservation of particular species of animals and plants

More effective planning for conservation

Effect of current conservation approaches People excluded from their land - Mountain no longer their place but for the governmentTraditional management structures overriddenTraditional understanding challenged – on logical reasoningRituals no longer performed. Thus Incantations and songs no longer known.

Hunting and resource gathering practices no longer followed Conservation messages channeled through

MeetingsRadio programmesSome Music and cultural dances in English

Technical words like meteorology, biodiversity, species etc. not have equivalents is local language.Formal education more responsible for threat to language culture and TEK.

King and queen in a modern attire (year 2009)

Year, 1906

But b

elie

fs k

nowle

dge

and

prac

tices

still

influ

ence

reso

urce

use

Conflict in world views

Concept Traditional understanding

Understanding from formal education

Solid water at the peak of the mountain

Kitasamba’s sperm snow

Receding glaciers The mountain god is annoyed with human intrusion

Climate change and global warming

How to address the problems

Appease the spirit Plant more trees

Why not to harvest some resources

Avoid punishment from gods

Sustainability

Availability of resources

Resources are available and provided by the gods

Resources are reducing based on scientific studies

How to access resources

Seek permission form gods Sign resource use agreements with Uganda Wildlife Authority

The ENAD model: Framework for integration of TEK in protected area management

Environmental education: Formal and Informal

messages about conservation.

Negotiated access to particular resource

Alternative sources for certain resources

Decentralised co-management through existing

traditional structures

Lack of suitable alternatives

Constraints associated with alternatives

Changes in weather conditions

Species of plants or animals targeted

Extent of demand for resources

Commercial or subsistence use

Intended use of the resources

INTERNAL MILIEU

EXTERNAL MILIEU

Alternative sourcesEnvironment education (formal & informal)

Negotiated access

Decentralized co-management

Attitude toward a protected

area

Beliefs associated

with totems

Beliefs associated with gods

Beliefs associated with taboos

Specialized knowledge

Intention

INTERNAL MILIEU

Traditional Ecological Knowledge systems influence natural resource use.

Though not based on scientific and logical understanding, they could form a basis for proposing a more affective community based conservation strategies.

Traditional Ecological Knowledge systems might not work in a similar way to the traditional African context.

Integration of TEK systems requires a consideration of other demographic factors

Conclusion

Thanks for listening

A fetish called “”eshendekere” in one of the sacred sites in Rwenzori Mountains