Moses Muhumuza

1. 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

2. Natural resources conservation • 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

3. The purpose of the presentation • 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.

4. Method used in gathering information • 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

5. Rwenzori Mountains National Park The Rwenzori Mountains N.P 3000’ East • Covers 996 km2 • Surrounded by approx. 2 million people • Bakonzo & Baamba – dominant tribes. • 37% literacy 000’

6. Has a rich biodiversity It is a fragile ecosystem It is a world heritage site The Rwenzori Mountains N. P.

7. Conservation interventions in the Rwenzori M.N.P 1941: Part of the Rwenzori Mountains gazetted a Forest Reserve increasingly stricter regulations 1991: Declared a National Park 1994: Declared a World Heritage Site by UNESCO 1996: Attempts made to involve the local community in conservation efforts Prior to 1941- Rwenzori Mountains freely available to the local people. 1940 1950 1960 Increasing loss of biodiversity 1970 1980 1990 2000 Problems associated with the conservation of biodiversity in the park have persisted Exploration of local people’s cultural values necessary

8. Findings from meta analysis of literature • Traditional ecological knowledge exhibited in various ways Planned mobility (18) Taboos (23) Customary rules and regulations (38) Totemism (11) Traditional Ecological Knowledge Traditional religious beliefs (31) Technical understanding of the environment (46)

9. 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

10. Beliefs in gods and spirits Cultural rituals TRADITIONAL BELIEFS TRADITIONAL PRACTICES Traditional beliefs, knowledge and practices associated with the use of natural resources in the Rwenzori Mountains Beliefs in totems Traditional rules and management Beliefs in taboos Traditional knowledge TRADITIONAL KNOWLEDGE The situation in the Rwenzori Mountains

11. Traditional understanding • 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. Kalisya – god of hunters (adapted from P.K.Mulindwa) 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 expressed in the local language based on traditional experiences

12. 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.

13. Relationship with conservation Limiting the number of people accessing some areas Prevent over exploitation of resources Cultural rituals Traditional rules and management Beliefs in gods and spirits Beliefs in totems Traditional knowledge Hindering access to some areas Beliefs in taboos Prevent unsustainable harvest of particular species Selective harvest of resources Harvesting resources in a particular way Ensure conservation of habitats Some species of animals are not killed Some species of plants are not harvested Aimless wondering is prevented Ensure conservation of particular species of animals and plants Prohibit some activities Poor harvesting of resources is prevented More effective planning for conservation Monitor extent of resource use

14. Effect of current conservation approaches • People excluded from their land - Mountain no longer their place but for the government • Traditional management structures overridden • Traditional understanding challenged – on logical reasoning • Rituals no longer performed. Thus Incantations and songs no longer known. • Hunting and resource gathering practices no longer followed • Conservation messages channeled through • Meetings • Radio programmes • Some 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) But beliefs knowledge and practices still influence resource use Year, 1906

15. Conflict in world views

16. 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

17. EXTERNAL MILIEU Changes in weather conditions Constraints associated with alternatives Lack of suitable alternatives Species of plants or animals targeted Commercial or subsistence use Extent of demand for resources Intended use of the resources Negotiated access Environment education (formal & informal) Alternative sources Decentralized co-management Beliefs associated with taboos Beliefs associated with totems Intention Attitude toward a protected area Beliefs associated with gods Specialized knowledge INTERNAL MILIEU INTERNAL MILIEU

18. Conclusion • 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

19. Thanks for listening A fetish called “”eshendekere” in one of the sacred sites in Rwenzori Mountains