the role of tourism in natural resource management in the okavango ...

5.4.1.6 Batawana and Natural Resource Management in the Okavango Delta
The most important characteristic of the period before the arrival of the Batawana in
the Okavango Delta region was the absence of an unitary state and the prevalence
of small-scale communities with diversified social and political structures. None of
these entities were powerful enough to impose its rule on others and hence, they co­
existed in a fairly peaceful and balanced manner and were relatively autonomous
until their incorporation in the Batawana State in the early nineteenth century (Tlou,
1985; Mbaiwa, 1999).
Natural resource utilisation and management under the Batawana rule in the
Okavango Delta was mostly governed by the use of customary, totemic and tribute
laws. These laws were built upon indigenous knowledge and modified with time to
meet the changing needs and nature of natural resource use (Mbaiwa, 1999).
5.4.1.7 Customary Law
Under customary law, all resources belonged to the community who would then
surrender their rights to the chief. The chief was entitled to hold all resources in trust
for his tribe, and as title owner of the land he was entitled to share in the proceeds of
the utilisation of these resources. Communal ownership of the resources meant
communal policing of resources against overharvesting (Schapera, 1943; Mbaiwa,
1999).
Customary law traditionally allowed local Batawana to hunt and gather resources
wherever they pleased within their tribal territory. The chief generally kept regiments
of hunters who hunted on his behalf and that of his communities. Hunting was also
carried out predominantly in winter, and fur-bearing animals were not hunted at all
during the summer months. According to this customary law, the chiefs received all
animals killed in collective hunts, and the meat was then shared amongst the
people. The skins and trophies of important animals would be given to the chief.
Hence, both individuals and collective hunters would give, for example, the skins of
lions, ostrich feathers and elephant tusks to the chief, as a form of tribute and a sign
of loyalty and respect. It also enabled the chief to be aware of the level of wildlife
offtake so as to prevent over-utilisation (Spinage, 1998; Mbaiwa, 1999).
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