THE UNIVERSITY OF LEIPZIG

When asked how such people (Custodians of local knowledge) are perceived, there were a
myriad of responses regarding the same, as reflected in the following table.
Table 6.10 Respondents perceptions of custodians of knowledge.
Value response Frequency Percentage
Don’t Know 0 0.0
Protectors of Cultural norms 68 31.05
Sources of Wisdom 20 9.13
Spiritual leaders 19 8.68
Extensions of Culture 72 32.88
Guardians of Society 40 18.26
Total 220 100
Source: Field Survey data.
In the above table, 31.05% of the responses informed the study that they perceived the
custodian of local knowledge as protectors of the local and cultural norms. For this reason,
they specifically referred to the village elders, whom they described as the people in total
control of what “was” and what “should be”. They are consulted on all issues relating to the
local biodiversity and therefore their wisdom is given in lieu of keeping the cultural norms
regarding such biodiversity intact. In another focus group discussion with some of the tribal
elders, it was agreed that their information is taken seriously but hastened to add that; some of
it is disregarded. But they emphasised that their advice is given with an aim of protecting the
cultural norms.
We also found out that 32.88% of the respondents perceived custodians of local knowledge as
sources of wisdom. This is especially in respect to the aged. It is believed that the most
spiritual and magical powers are obtained and retained by the aged. This belief lies in the old
people’s monopoly of magical power and is further reinforced by the Luhya adage that the
most powerful source of wisdom is age. 9.13% agreed that the custodian of knowledge are
also are also seen as spiritual leaders. This is especially in regard to the traditional priests.
These are perceived to be seats for the ancestral spirits, Baguga, and therefore they are
perceived to be close to the Luhya gods. This means that they are able to obtain the goodwill
of the ancestral spirits Misambwa-mu-mi-sambwa, an enhancement of their ability to guide
the people in almost all aspects of the cultural and spiritual nomenclatures which of course
have a lot to do with the local biodiversity in and around the forest.
Finally, with regard to the local, the Luhya traditional religious beliefs, they are in harmony
with the prevailing Bantu idea that the deceased have a continuing influence over the fortunes
of the living. This is a crucial aspect of the relationship between the people the traditional
priest. 18.26% agreed that holders of local knowledge are perceived as guardians of society.
This is construed to mean that, in a way a society can only be held together by those who have
a rich grasp of what the local knowledge systems are. Similarly local biodiversity knowledge
can only thrive on an enriched system of local knowledge especially in areas where local
153