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 conservation

Natural resources are a basis for socioeconomic 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
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.
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
The Rwenzori Mountains N.P
3000’ East
• Covers 996 km2
• Surrounded by
approx. 2 million
people
• Bakonzo & Baamba
– dominant tribes.
• 37% literacy
Rwenzori Mountains
National Park
000’
The Rwenzori Mountains N. P.
Has a rich biodiversity
It is a world heritage site
It is a fragile ecosystem
Conservation interventions in the
Rwenzori M.N.P
Prior to 1941- Rwenzori Mountains freely available to the local people.
1940
1950
1960
1941: Part of the Rwenzori Mountains gazetted a
Forest Reserve
increasingly
stricter
regulations
1970
1980
1990
2000
1991: Declared a National Park
1994: Declared a World Heritage Site by UNESCO
Increasing
loss of
biodiversity
1996: Attempts made to involve the local community in
conservation efforts
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 exhibited in various ways
Planned mobility (18)
Taboos (23)
Customary rules and
regulations (38)
Totemism (11)
Traditional
Ecological
Knowledge
Technical understanding of
the environment (46)
Traditional religious
beliefs (31)
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
Beliefs
in gods
and
spirits
Cultural
rituals
TRADITIONAL
BELIEFS
Traditional beliefs,
knowledge and
practices associated
with the use of
natural resources in
the Rwenzori
Mountains
Beliefs
in
totems
Beliefs
in
taboos
Traditional
knowledge
TRADITIONAL
KNOWLEDGE
TRADITIONAL
PRACTICES
Traditional
rules and
management
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
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
Limiting the number of people accessing some areas
Beliefs in
gods and
spirits
Prevent over exploitation of
resources
Hindering access to some areas
Prevent unsustainable
harvest of particular species
Selective harvest of resources
Traditional
knowledge
Harvesting resources in a particular way
Some species of animals are not killed
Ensure conservation
of habitats
Some species of plants are not harvested
Beliefs in
taboos
Aimless wondering is prevented
Prohibit some activities
Beliefs in
totems
Ensure
conservation of
particular species
of animals and
plants
Poor harvesting of resources is prevented
Cultural
rituals
Traditional
rules and
management
Monitor extent of resource use
More effective
planning for
conservation
Effect of current conservation
approaches
People excluded from their land - Mountain no
longer their place but for the government

Traditional
management structures overridden
understanding challenged – on
logical reasoning
Rituals no longer performed. Thus Incantations
and songs no longer known.
Traditional

Hunting and resource gathering practices no
longer followed
Conservation
King and queen in a modern attire (year 2009)
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.
Year, 1906
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
EXTERNAL MILIEU
Lack of suitable
alternatives
Extent of demand for
resources
Environment education (formal &
Constraints associated
with alternatives
Changes in weather
conditions
Species of plants or
animals targeted
Commercial or
subsistence use
Intended use of the
resources
Negotiated access
Alternative sources
informal)
Decentralized co-management
Beliefs
associated
with taboos
Beliefs
associated
with
totems
Beliefs
associated
with gods
Attitude
toward a
protected
area
Specialized
knowledge
Intention
INTERNAL MILIEU
INTERNAL MILIEU
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
Thanks for listening
A fetish called “”eshendekere” in one of the sacred sites
in Rwenzori Mountains