Community engagement in natural resources management has remarkably contributed to the success of various conservation initiatives being undertaken by the Institute for Culture and Ecology (ICE). ICE engages communities at all levels of project implementation while leveraging on their indigenous and local knowledge (ILK) and culture thus amplifying their voices leading to sustainability of community-led conservation and advocacy initiatives. Over the years, the cultural approach has had significant impact on ICE’s conservation work considering that majority of ICE project(target) areas heavily rely on culture and indigenous and local knowledge for their day-to-day conservation and livelihoods improvement engagements. Some of these communities still depend on indigenous knowledge and culture in their farming practices, for instance in forecasting of rainy seasons and dry seasons among others. Hence incorporating this knowledge in project implementation has been a huge contributor to the success of the community conservation and livelihoods improvement initiatives. Among some of ICE target project areas, forests, hills, and waterfalls are viewed as sacred natural sites and hence, integrating culture and conservation has been the most significant entry point for ICE’s advocacy on community conservation. By emphasizing on the need to conserve forests, hills, waterfalls, and some public land to protect their sacredness, the projects have managed to inspire communities in undertaking community-driven protection and rehabilitation of the sites they deem as sacred. This has motivated communities to undertake conservation initiatives effortlessly amidst the myriad of challenges. Consequently, through community focused advocacy and sensitization messages, ICE has managed to draw a lot of attention and collaborate with various stakeholders among them small scale farmers, community conservation groups, county, and national governments, as well as like-minded civil society organizations for support and synergy Cases in point are those of Kivaa Sacred Hill in Machakos County, Ntugi Sacred Hill in Tharaka Nithi and Kaya Forests along Kenyan Coast where local communities led by elders have been quite instrumental in leading the campaigns against their destruction which has complimented efforts by ICE to advocate for protection and rehabilitation of these critical sites. As compared to the period before the commencement of the natural resource management interventions by ICE, the aforementioned sacred sites were extensively degraded leading to a conservation crisis with the risk of them being completely. A recent check in the month of December 2021, however showcases immense success in the conservation efforts with the current state being of hills and forests that have slowly but steadily regained their tree cover and cases of deforestation reduced. This is evidence that by integrating culture in natural resource management to win the hearts of the communities, it is quite possible to achieve great success in conservation efforts. Community Culture-led natural resources initiatives – The case of Kivaa Sacred Hill Situated in Machakos County, Kivaa Sacred Hill presents a classic example of what can be achieved by involving communities in conservation through a culture lens. The hill is a heritage site that was gazette in 2016 by the National Museum as a national monument by the virtual of being a sacred hill whose value to the community is not only conservation focused but also a cultural important area. ICE was actively involved in the gazettement as a stakeholder who had been working with the communities since the year 2012. Kivaa hill is quite critical to the local residents due to its value as a hub of medicinal plants, indigenous trees and a home to various community shrines that are used by both men and women to appease their gods-a practice that is deeply enshrined in the Kamba culture. In 2012 when ICE commenced work with the local communities in Kivaa, the hill had been totally destroyed leaving it bear with no tree cover. Rapidly a hill that had been famed for attracting rain in the area had been turned into a tower of rocks with the indigenous trees having been logged for charcoal burning, timber, and firewood. The shrubs were also quickly diminished extensively putting to risk the already fragile ecosystem hence calling for an urgent intervention was needed. In partnership with the local community through the auspices of Vamwe Ki Network a community-based organization, ICE embarked on numerous of advocacy campaigns to sensitize the various stakeholders on the need for conserving the hill. In an aggressive journey that kicked off with development of the hill’s eco maps which were key to engaging the community in drawing the current situation. This was key to ensuring that the community understood the extensive damage on the ground and also to gather evidence to compliment the conservation efforts that were to be undertaken. Secondly, the community and other stakeholders among them the local administration represented by the chief, Kenya Forest Service, local elders among others were engaged in the development of eco-calendars to showcase what was to be achieved ten years after. This has always acted a reference to the conservation efforts being undertaken in the hill. Besides the focus on the hill, ICE has been engaging communities in livelihood enhancement activities to boost their economic status as well as promote food security. Growing of indigenous food varieties among them beans, sorghum, wheat, and pumpkin among others has been key to ICE conservation agenda in the area to cushion communities against climate change and promote resilience since these crops are known for their ability to adapt to the changing climate. The communities have also been mentored on seed saving and preservation of indigenous varieties to prevent them from extinction. There has been extensive participation of all community groupings in the advocacy and conservation efforts of Kivaa Hill resulting from the gender-focused approach of the interventions. This is key to sustainability since most if not all stakeholders have been part of the process. Elders have also been key to the process by ensuring that the sacred aspect of the hill is well outlined and preserved. Beekeeping has also been significant to the community as the project has been advocating for it as a conservation friendly activity. Kivaa community has benefited
Through an SGP Funded project, ICE promotes eco-cultural mapping as one of the avenues to facilitate intergenerational transfer of knowledge among elders, women and youth. Communities tap into their traditional indigenous knowledge and cultural values and practices and fuse them with contemporary approaches to reduce forest degradation. Here is the article documented for 2020 World Environment Day (WED). The international theme of 2020’s WED is Biodiversity. The slogan: #Time for Nature. Read More
Story by: Hannah Kigamba Agnes at her part of the farm where she planted maize using compost manure and on zai pits. Ms. Agnes Muthoni is a farmer of Mwangaza self- help group, a farmer group in Mbeere, Embu County. Agnes is a youth small scale farmer and a mother of two. She relies on farming for living. Just like other farmers in Mbeere, she has experienced hardship in farming due to crop failure as a result of unreliable rains coupled with inadequate knowledge and skills on farming technologies to adopt in order to adapt with changing climate. According to Agnes, the “Ecosystem Management for improving Community Climate Change Resilience” project came to save her and restore hope in farming. Since 2016 when ICE started working with her group, they have gained various skills on farming helping them increase their farm production with minimal cost. Some of practices learnt that she has adopted include use of compost manure and development of on-farm water harvesting structures such as zai pits. Before the project’s intervention, Agnes concedes she used to plant seeds on bare lands i.e. with no manure/compost since she did not know how to make and could not afford the fertilizers. The trainings on sustainable agricultural practices came during the period Agnes was so desperate for new skills to change her farming. Therefore, she could not wait to start applying the knowledge gained in her farm. She adds that getting extension services from government agriculture officers has been difficult because they are few and serving wide area. In January 2017, Agnes started preparing her farm and amongst other preparations she developed zai pits where she planted her crops. The crops she planted included maize, beans, cowpeas and green peas. She had also prepared compost manure which she used to plant in her large portion of the one-acre farm. She said that it was not easy especially being first time adopt the practices, but she says when she now looks at her farm she knows it was worth it. In the last two seasons, Agnes harvested one bag of maize, but she is confident that this time she will harvest more than 4 bags of maize among other crops from the same size of land. For the purpose of an experiment, Agnes did not apply compost manure nor planted on zai pits on some portion of her farm in order to compare the outcome with the areas where Zai pits and compost manure was used. She now says that results speak for themselves. She however mentioned one of the challenge she is facing as a farmer is pest control especially on cereal crops while still on farm. She therefore recommended for support on biological ways of dealing with pests especially in Mbeere Sub-county, which is an area where cereals can naturally do well. She appreciates, the knowledge gained that has in turn changed farming for her and her fellow group members as well as neighbors. Agnes reported to have trained five neighbors who are not members of Mwangaza group but admired her crops and came to seek advice on what she did. Agnes concludes by saying, No turning back!
Youth engagement in intergenerational dialogues has remarkably contributed to the enhancement of conservation efforts in the Kaya Sacred forests in Kilifi. In a landmark achievement that has contributed to breaking of a longstanding cultural norm whereby youth and women were not allowed to access the Kayas, the elders are now working hand in hand with women and youth in undertaking conservation activities in the Kayas thanks to the dialogues. With the support of UNDP through the GEF Small Grants Programme, the Institute for Culture and Ecology (ICE) has been working in partnership with communities in Kaya Fungo, Kaya Jibana, and Kaya Rabai and various other conservation stakeholders to enhance collaborations amongst gender groups for sustainable community-led conservation. The dialogues aimed to educate the youth on the importance of Kaya conservation as well as their role in conservation of community-conserved protected areas. In an effort to harness indigenous knowledge in the conservation of the Kayas, youth, elders, women, and stakeholders were engaged in the development of eco-cultural maps and calendars, tree planting, intergenerational and stakeholder dialogues, and exchange visits to Kivaa Hill, a community-conserved sacred forest in Machakos County. These activities were aimed at exposing youth, the elderly, and women to various aspects of conservation and creating a platform for indigenous knowledge exchange. Youth engagement in eco-cultural mapping in the three target Kayas provided exposure to the status of the forest in the past (before they were born), the present and also gave them an opportunity to draw the future they wish to see in relation to Kaya conservation and protection. Through the eco-mapping process, the elderly played a key role in painting a visual picture of the past, hence giving youth an opportunity to understand the purpose of conserving the Kayas and their role. Development of eco-calendars exposed youth to the past seasons before the destruction of the Kayas; the present status where seasons have depreciated due to climate change and forest destruction; and an illustration of a future they hope for once the Kayas’ original conserved status has been achieved. These highly interactive exercises exposed youth to the history of Kayas and demystified the purpose of participating in community-led conservation efforts. Giving an account of the past, Baya Nzaka, an elder from Kaya Rabai, observed, “Previously, youth used to attack us on our way to the forest. They didn’t understand why we were concerned about conservation and protection of the Kaya. Some of our fellow elders were killed and our offices razed down by youth who accused us of being witches.” In a rejoinder, Mwawara Garero, a Kaya elder, noted that they were glad that the relationship between the elderly and youth had really improved and that they were now working together to conserve the sacred forests. He says the elderly used to live in fear whenever they would visit the forests since youth viewed them as enemies for preventing them from illegal logging, which they felt was their right. Rita Mjeni and Justine Mnandi, both Kaya youth, have been involved in intergenerational dialogues, eco-cultural mapping and calendars, and exchange visits. Through the interactions with the elders and capacity building trainings undertaken, they are now well versed with the activities in the Kayas and are now actively involved in conservation of the forest and on community owned land. Rita says, “I am glad to have been part of these activities. I now have a clear understanding of why youth should engage in conservation. The status of the forest had really depreciated since when I was young to this date. Trees were being cut down at an alarming rate, which exposed the forest to lots of deforestation. We are suffering consequences resulting from deforestation since rain patterns have decreased drastically, threatening food production and security. I am hopeful that the collaboration between youth and the elderly will address these issues. Youth are already engaged in tree planting and supporting the elderly in reafforestation and securing the forests by patrolling. We also hold youth dialogues to sensitize our fellow youth on the dangers of abusing the forest. There has been great improvement in conservation efforts three years after the intergenerational dialogues commenced. We are delighted that youth are now empowered to take up the mantle from our ageing fathers and grandfathers who have been custodians of the Kaya forests for the longest time. “ The Kaya forests are of high cultural, spiritual, and livelihood significance to the coastal Mijikenda communities where they are situated. Culturally, they represent the spirit of togetherness. Kayas are viewed as sacred places and are believed to be the abodes of ancestors. The elders conduct rituals in the Kaya Forest to appease the spirits. They believe that there is a spiritual connection to anything that happens to the Mijikenda people, whether it be rain, drought, calamities, birth, initiation, death, or any other occurrence. Previously a reserve for male elders, Kayas have now been opened to youth and women through the guidance of the elders. This is quite significant to conservation efforts since each of the groups has a role they undertake in the well-being of the sacred forests. ICE continues to engage Kaya communities in conservation and monitoring and is hopeful that the collaboration being experienced will transform the forests to a much-improved state.
Institute for Culture and Ecology (ICE) has condemned the proposed deletion of the section 34(2) of the Forest Conservation and Management Act 2016, terming the move as outrageous and unacceptable. “This move is outrageous and aims at undermining the efforts by various stakeholders to protect and conserve public forests in Kenya. The intention by National Assembly’s Procedure and House Rules Committee will take us back to where we were in the 1990s and 2000 where Kenya Forests were facing extinction.” Observed Martin Muriuki, ICE’s Executive Director. In a press statement addressed to all Media Houses in Kenya, noted that by by intending to strike off section 34(2) of the Act, the National Assembly’s Procedure and House Rules Committee has showcased their insensitivity to the protection of public forests, an act that is not only selfish but risks exposing the forests to wanton destruction and encroachment as witnessed in the 1990s and 2000. hence threatening the existence of biodiversity and other critical resources harbored there. He further urged all stakeholders to join hands and fight this vice and pledged the organization’s solidarity with Kenya Forest Service in securing Kenya’s public forests. “The Institute for Culture and Ecology(ICE) therefore supports the Kenya Forest Service (KFS) in calling for urgent cessation of any activities aimed at deletion of section 34(2) of the Forest Conservation and Management Act 2016.” He noted. Read More
Youth engagement in intergenerational dialogues has remarkably contributed to the enhancement of conservation efforts in the Kaya Sacred forests in Kilifi. In a landmark achievement that has contributed to breaking of a longstanding cultural norm whereby youth and women were not allowed to access the Kayas, the elders are now working hand in hand with women and youth in undertaking conservation activities in the Kayas thanks to the dialogues. With the support of UNDP through the GEF Small Grants Programme, the Institute for Culture and Ecology (ICE) has been working in partnership with communities in Kaya Fungo, Kaya Jibana, and Kaya Rabai and various other conservation stakeholders to enhance collaborations amongst gender groups for sustainable community-led conservation. The dialogues aimed to educate the youth on the importance of Kaya conservation as well as their role in conservation of community-conserved protected areas. In an effort to harness indigenous knowledge in the conservation of the Kayas, youth, elders, women, and stakeholders were engaged in the development of eco-cultural maps and calendars, tree planting, intergenerational and stakeholder dialogues, and exchange visits to Kivaa Hill, a community-conserved sacred forest in Machakos County. These activities were aimed at exposing youth, the elderly, and women to various aspects of conservation and creating a platform for indigenous knowledge exchange. Youth engagement in eco-cultural mapping in the three target Kayas provided exposure to the status of the forest in the past (before they were born), the present and also gave them an opportunity to draw the future they wish to see in relation to Kaya conservation and protection. Through the eco-mapping process, the elderly played a key role in painting a visual picture of the past, hence giving youth an opportunity to understand the purpose of conserving the Kayas and their role. Development of eco-calendars exposed youth to the past seasons before the destruction of the Kayas; the present status where seasons have depreciated due to climate change and forest destruction; and an illustration of a future they hope for once the Kayas\’ original conserved status has been achieved. These highly interactive exercises exposed youth to the history of Kayas and demystified the purpose of participating in community-led conservation efforts. Giving an account of the past, Baya Nzaka, an elder from Kaya Rabai, observed, \”Previously, youth used to attack us on our way to the forest. They didn’t understand why we were concerned about conservation and protection of the Kaya. Some of our fellow elders were killed and our offices razed down by youth who accused us of being witches.\” In a rejoinder, Mwawara Garero, a Kaya elder, noted that they were glad that the relationship between the elderly and youth had really improved and that they were now working together to conserve the sacred forests. He says the elderly used to live in fear whenever they would visit the forests since youth viewed them as enemies for preventing them from illegal logging, which they felt was their right. Rita Mjeni and Justine Mnandi, both Kaya youth, have been involved in intergenerational dialogues, eco-cultural mapping and calendars, and exchange visits. Through the interactions with the elders and capacity building trainings undertaken, they are now well versed with the activities in the Kayas and are now actively involved in conservation of the forest and on community owned land. Rita says, \”I am glad to have been part of these activities. I now have a clear understanding of why youth should engage in conservation. The status of the forest had really depreciated since when I was young to this date. Trees were being cut down at an alarming rate, which exposed the forest to lots of deforestation. We are suffering consequences resulting from deforestation since rain patterns have decreased drastically, threatening food production and security. I am hopeful that the collaboration between youth and the elderly will address these issues. Youth are already engaged in tree planting and supporting the elderly in reafforestation and securing the forests by patrolling. We also hold youth dialogues to sensitize our fellow youth on the dangers of abusing the forest. There has been great improvement in conservation efforts three years after the intergenerational dialogues commenced. We are delighted that youth are now empowered to take up the mantle from our ageing fathers and grandfathers who have been custodians of the Kaya forests for the longest time. \” The Kaya forests are of high cultural, spiritual, and livelihood significance to the coastal Mijikenda communities where they are situated. Culturally, they represent the spirit of togetherness. Kayas are viewed as sacred places and are believed to be the abodes of ancestors. The elders conduct rituals in the Kaya Forest to appease the spirits. They believe that there is a spiritual connection to anything that happens to the Mijikenda people, whether it be rain, drought, calamities, birth, initiation, death, or any other occurrence. Previously a reserve for male elders, Kayas have now been opened to youth and women through the guidance of the elders. This is quite significant to conservation efforts since each of the groups has a role they undertake in the well-being of the sacred forests. ICE continues to engage Kaya communities in conservation and monitoring and is hopeful that the collaboration being experienced will transform the forests to a much-improved state. Ends…
Through an SGP Funded project, ICE promotes eco-cultural mapping as one of the avenues to facilitate intergenerational transfer of knowledge among elders, women and youth. Communities tap into their traditional indigenous knowledge and cultural values and practices and fuse them with contemporary approaches to reduce forest degradation. Here is the article documented for 2020 World Environment Day (WED). The international theme of 2020\’s WED is Biodiversity. The slogan: #Time for Nature. Link for ICE article: file:///C:/Users/Hnnah/Downloads/ICE-WED-story-June-2020-1%20(2).pdf
Ms. Agnes Muthoni is a farmer of Mwangaza self- help group, a farmer group in Mbeere, Embu County. Agnes is a youth small scale farmer and a mother of two. She relies on farming for living. Just like other farmers in Mbeere, she has experienced hardship in farming due to crop failure as a result of unreliable rains coupled with inadequate knowledge and skills on farming technologies to adopt in order to adapt with changing climate. According to Agnes, the “Ecosystem Management for improving Community Climate Change Resilience” project came to save her and restore hope in farming. Since 2016 when ICE started working with her group, they have gained various skills on farming helping them increase their farm production with minimal cost. Some of practices learnt that she has adopted include use of compost manure and development of on-farm water harvesting structures such as zai pits. Before the project’s intervention, Agnes concedes she used to plant seeds on bare lands i.e. with no manure/compost since she did not know how to make and could not afford the fertilizers. The trainings on sustainable agricultural practices came during the period Agnes was so desperate for new skills to change her farming. Therefore, she could not wait to start applying the knowledge gained in her farm. She adds that getting extension services from government agriculture officers has been difficult because they are few and serving wide area. In January 2017, Agnes started preparing her farm and amongst other preparations she developed zai pits where she planted her crops. The crops she planted included maize, beans, cowpeas and green peas. She had also prepared compost manure which she used to plant in her large portion of the one-acre farm. She said that it was not easy especially being first time adopt the practices, but she says when she now looks at her farm she knows it was worth it. In the last two seasons, Agnes harvested one bag of maize, but she is confident that this time she will harvest more than 4 bags of maize among other crops from the same size of land. For the purpose of an experiment, Agnes did not apply compost manure nor planted on zai pits on some portion of her farm in order to compare the outcome with the areas where Zai pits and compost manure was used. She now says that results speak for themselves. She however mentioned one of the challenge she is facing as a farmer is pest control especially on cereal crops while still on farm. She therefore recommended for support on biological ways of dealing with pests especially in Mbeere Sub-county, which is an area where cereals can naturally do well. She appreciates, the knowledge gained that has in turn changed farming for her and her fellow group members as well as neighbors. Agnes reported to have trained five neighbors who are not members of Mwangaza group but admired her crops and came to seek advice on what she did. Agnes concludes by saying, No turning back! Story by: Hannah Kigamba
Mr. Bedan Njeru, a member of Mwanzo group, a self-help group of 35 members, can attest to the statement that with more livelihood options one reduces climate risk and increase income. Mr. Njeru is a married man and a father of two children. Mr. Njeru is also a community leader in his location and knows the importance of being a member of a community groups and he is enjoying the fruits. Before ICE engaged Mwanzo group in 2016, Mr. Njeru confessed he did not utilize well his piece of land. Attributing this to climatic shocks experienced by majority of farmers especially from semi-arid areas like Mbeere in Embu County demotivated most farmers, resulting in them undertaking agriculture as cultural norm not as a livelihood option. This was even worse for most of his group members and community members in general who do not have other sources of income and have to rely solely on agriculture. Mr. Njeru has gained farming skills and changed his attitude towards farming. He started practicing skills learnt from the training provided by project dubbed Ecosystem Management for improving Community Climate Change Resilience . One important thing he is happy about is diversification of his livelihood options by integrating crop farming with small livestock like poultry. He is a beneficiary of chicken breed given out in 2016 as part of the project with support of Biovision Foundation. This motivated him to undertake poultry keeping as a farm enterprise. He has earned more income and he is also happy about the initiative as he gets manure which he says is rich in nutrients for his farm crops. One of recommendation he made, is for the sixteen (16) group members who have taken up poultry rearing as a farm enterprise to be trained on how supported on how they can establish and manage a marketing group to help them market collectively. This would help increase their income more and expand the initiative. Story by: Hannah Kigamba
Variety is the spice that gives life all its flavor. Meet Janet Muriungi of Thuura Rwathuka Self-Help Group of Nyaki East Ward, North Imenti Sub-county of Meru County whose group has been working with ICE since 2013. From the time, her farm has never been the same again. Just like many other community members in Kenya who depend on agriculture for their livelihood, the Rwathuka group members were almost losing hope in farming. From the year 2013, ICE started reviving their hope in farming through promoting agro-ecological farming in order to build resilience of the smallholder farmers in the region. According to Janet, agro-ecology is her satisfaction. Her farm is what an English man would call an orchard. As you enter Janet’s farm, you experience real interaction with nature – different vegetation types, fruits, vegetables, cereals and livestock just to mention a few, living in harmony with nature. Janet\’s live fence What inspires Janet to do all this? This is a question that she gladly answer in one sentence, “the fruitfulness of diversity and essence of the beauty in variety”. All plants here are in harmony, no plant looks out of place and all coexist as they grow. This is the kind of beauty that the Nobel Laureate and Environmentalist the Late Wangari Mathaai envisaged. In Janet’s farm, maximum efficiency is realized as waste of one enterprise is an input to another. In her one – quarter acre piece of land, she has diversity of both plants and animals whereby fodder and residues from cereals feed livestock, while the manure produced is used to fertilize her farm for increased crop production. Such is the harmony within that agro-ecosystem! Janet has been able to produce enough nutritious food for her family and make extra income of an average of Kshs.7,000 per week from the sale of surplus produce. Janet\’s small livestock Janet is also the chairperson of the Thuura Rwathuka SHG and by the look of her farm she portrays a leader that leads by example. For sustainability of agro-ecological farming practices, there is need to scale up support for the farming model by both county and national governments in the country through supportive policy framework and extension services Janet’s shows part of what she harvests from her compound fence. The story also in ICE Magazine issue 7 https://www.icekenya.org/newsletters/ Story by Hannah Kigamba