Beneficiaries are actors too.pdf - Southern Institute of Peace ...

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living next to wildlife areas. Community members have always had ways and means of conserving their natural resources. Local cultures have always contained an ethic of conservation and sustainable use of natural resources (Jones, 199). This is highlighted in their rich taboos and totems which acted as effective and enforceable conservation laws and by-laws. For example a person of Dube (Zebra) totem is not allowed to eat Zebra meat and hence will naturally not hunt that animal as he/she will hold it sacred. Similarly the Ndlovus (Elephant) will not eat nor hunt an elephant and they hold this animal in sacred esteem. Also certain animals could only be hunted by individuals of a certain standing in the community and not everyone. Also the spirit of communal sharing meant that a successful hunt would feed several families and postpone hunting until there is a need again. This therefore means any serious and well meaning conservation programme needs to acknowledge the existence of this wealth of indigenous knowledge among community members and build on their acceptable progressive practice so as to avoid a complete rejection of externally conceived and externally driven programmes with high sounding names but very little respect for community wisdom. The quotation below from Chief Shikabeta of Luano Valley in Zambia, amplifies calls by local communities that they have vast reserves of indigenous conservation knowledge. “The way we looked after animals in the past was different from today. A person could never kill an animal without informing the chief. A person who killed an animal would give the hind legs, rib cage and internal organs to the chief. No one but the chief could hunt the eland, which was hunted only once a year. Anyone who killed an eland committed an offence. Nowadays it is different. Anyone can kill an eland”. (Lewis and Carter, 1993 as cited in IIED report, 1994). Such strict measures ensured that excessive harvesting of slow multiplying species was minimized and hence reducing pressure on their populations. Even in forestry some trees were traditionally viewed as sacred (ukuzila/kuyera). This meant such trees could not just be felled down without a serious reason. Also 33
some trees were not supposed to be used for firewood for example umphafa. Of note is that most of the sacred trees were generally of very rare species which means that the taboos placed on them were ingenious conservation techniques meant to prevent their extinction. The social price of conservation programmes Implementing a CAMPFIRE programme usually involves designating a selected area within the communal lands as a hunting area. This is followed by a plethora of regulations which may completely prohibit communities from undertaking certain activities within or adjacent to the hunting area. In some instances this results in a complete transformation of lifestyles for the previous human inhabitants of that area resulting in socio-cultural disruptions which may prove too costly a price to pay for hosting a CAMPFIRE project. In Makhulela ward of Bulilima District the San people were moved to make way for creation of the Maitengwe hunting concession. A San settlement was set up at the fringes of Makhulela ward and the San were prohibited from hunting in the designated area (Madzudzo, 1996). A solar powered electric perimeter fence demarcating the hunting area from human settlement was erected. Without proper preparation and proper consultation the San were transformed from nomadic hunters and gatherers to sedentary farmers. They obviously faced enormous challenges which included bearing the burden of livestock and crop losses to wildlife and adjusting to a sedentary agriculture based lifestyle. They also lacked basic requirements for a life based on agriculture, such as draught power, farming implements and inputs (Madzudzo, 1996). Consequently the San community became terrible and menacing neighbours to the safari hunting concession of Maitengwe. The perimeter fence was cut and the solar equipment was stolen and poaching became rampant. Also the Maitengwe safari hunting concession became a source of inconvenience to neighbouring livestock farmers who used the hunting area as a relief grazing area (ukulagisa) and were now expected to follow new grazing regimes to avoid interfering with scheduled hunts. Management 34
Page 1 and 2: Sustainable peace and development a
Page 3 and 4: Sustainable peace and development a
Page 5 and 6: Contents Introduction: The primacy
Page 7 and 8: its work on community, with special
Page 9 and 10: in Africa. The paper highlights the
Page 11 and 12: 1 Women's access to microfinance an
Page 13 and 14: all household members, especially i
Page 15 and 16: family well-being are often higher
Page 17 and 18: “[b]y plugging the gap left by th
Page 19 and 20: As at 30 July 2011 the country's ba
Page 21 and 22: analysis will also be as much infor
Page 23 and 24: not about bemoaning the limited acc
Page 25 and 26: approach the MFIs, is that “it wi
Page 27 and 28: d) Indicators of the social and eco
Page 29 and 30: Illiteracy creates a situation of d
Page 31 and 32: Disabilities: Lessons from Zambia a
Page 33 and 34: Abbreviations and acronyms CBNRM Co
Page 35 and 36: (Murindagomo, 1990). Its main appro
Page 37: percentages to the gross domestic p
Page 41 and 42: formulation will ensure their total
Page 43 and 44: the commons'. The concept of commun
Page 45 and 46: esources in these government estate
Page 47 and 48: management in Botswana and Namibia:
Page 49 and 50: Introduction This article seeks to
Page 51 and 52: esearchers come to study with backg
Page 53 and 54: the land US$750.00. Mudzi laid the
Page 55 and 56: case the chief's court sought the t
Page 57 and 58: The chief's personality This influe
Page 59 and 60: process of reporting a case is too
Page 61 and 62: and implies that offenders should r
Page 63 and 64: Cases reported to Chief Chounda bet
Page 65 and 66: 4 The role of Indigenous Knowledge
Page 67 and 68: enlarging the range of their choice
Page 69 and 70: this also served to promote food se
Page 71 and 72: development strategies in Africa sh
Page 73 and 74: countries seriously questioned why
Page 75 and 76: especting their realities and prior
Page 77 and 78: competing knowledge systems, charac
Page 79 and 80: impressive in transforming poor peo
Page 81 and 82: must be recognised if it is to be i
Page 83 and 84: implications for sustainable conser
Page 85 and 86: Pretty, J. N. (1994) Alternative sy
Page 87 and 88: Introduction The United Nations Edu
Page 89 and 90:
Science educators have failed in th
Page 91 and 92:
education in this historical era th
Page 93 and 94:
esult may be disastrous. The HIV an
Page 95 and 96:
affairs and ultimately the adoption
Page 97 and 98:
esources, increasing green house ef
Page 99 and 100:
years, and yet it is less than 100
Page 101 and 102:
Fuchs, S. (2000) A social theory of
Page 103 and 104:
6 Re-examining the role of NGOs in
Page 105 and 106:
that NGOs are involved in when tryi
Page 107 and 108:
to see the causes of conflict as go
Page 109 and 110:
which the oil is located are disgru
Page 111 and 112:
communities putting into question t
Page 113 and 114:
The controversies surrounding NGOs'
Page 115 and 116:
conflict ridden African states, whe
Page 117 and 118:
in resolving conflict and peace bui
Page 119 and 120:
Recommendations To work effectively
Page 121 and 122:
Juma, M.K. (2008) Conflict Preventi
Page 123 and 124:
Introduction The Zimbabwean land re
Page 125 and 126:
Government or private agencies. Thi
Page 127 and 128:
credit facilities, new farmers in Z
Page 129 and 130:
control 49 percent in any business
Page 131 and 132:
implementation of investment progra
Page 133 and 134:
the ice-berg. Disadvantaged areas m
Page 135 and 136:
eventual agreement on the implement
Page 137 and 138:
they are simply recipients of polic
Page 139 and 140:
the government embarks on a nationw
Page 141 and 142:
farm ownership in the country. The
Page 143 and 144:
8 Community-driven conflict resolut
Page 145 and 146:
approximately 800,000 Rwandans and
Page 147 and 148:
their mediation skills.” The cell
Page 149 and 150:
well as centre-periphery thesis whi
Page 151 and 152:
justice In the post-genocide era, t
Page 153 and 154:
marginalized and disenfranchised fr
Page 155 and 156:
summarized and simplified versions
Page 157 and 158:
In Rwanda for example, citizens cou
Page 159 and 160:
Although the use of carrot and stic
Page 161 and 162:
abunzi and the formal system beckon
Page 163 and 164:
Kauzya, John-Mary. (2007) Political
Page 165 and 166:
Conclusion All through the papers,
Page 167 and 168:
About the editor Samuel Maruta is t
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