THE UNIVERSITY OF LEIPZIG

These responses were collaborated with the transcriptions from a key informant interview
with Mr. Saisi, the District Environment Officer. He admitted knowledge of the varied
interests of the communities. He responded that; as an individual he was aware of these
interests but the law did not permit the use of forestry resources to that effect. 662
Therefore, the situation regarding the local ecological knowledge in Kakamega can help us in
understanding two scenarios: the first is that while scientists like the conservators of forests in
Kakamega view ecological regimes in a scientifically focused scope, local people are
involved in a world of conflicting interests ranging from traditional, social to economic
interests. This will be discussed at length in the subsequent sections.
7.3 Forest biodiversity and cultural heritage in Kakamega
Tracing it from their migratory history, most of the present-day Luhya sub-tribes had been
living in the forested land belts prior to their final destination in the present-day homeland.
For instance, the Banyole during their migration process spent many years in Bunyala forest.
They usually lived in the forest but they farmed in the open fields, growing elesusine, millet,
sorghum, sweet potatoes and monkey nuts. This sub-section outlines the reasons as to why
forest biodiversity and cultural heritage in Kakamega are intimately linked among the Luhya.
We also present reasons as to why this heritage has to some extent contributed to the
conservation of the forest biodiversity in Kakamega.
As earlier noted, the biodiversity of Kakamega is shaped by nature and history that is passed
on from one generation to another. It encompasses a myriad of issues including laws,
language, history, traditions, and cultural diversity of the various places in the forest, as well
as the species and objects found in such places. The Luhya attach great significance to places
related to their cultural heritage. Such places are referred to as sacred. They are
protected/guarded, conserved and respected places of worship and intercession.
In the study, respondents were asked whether they had knowledge of sacred places in
Kakamega forest. Up to 91.78% agreed that they knew about the sacred places in Kakamega
forest. Only 7.31% said they didn’t know about these places. Though the figures are not
surprising, what is astonishing, yet contradictory, is the fact that these places are not discussed
in public. Thus it is assumed that those who answered no could have done so in the interest of
keeping this fact a secret. This was confirmed by the check responses from the question that
intended to find out whether people are allowed to visit such places. 74.89% said yes. But the
yes in this scenario should be taken with caution! It meant that the people who are allowed to
go these sacred places are of the Luhya descent only. 24% answered that people were not
allowed to go there and this can be translated to mean that non-Luhya are not allowed to visit
such places and only 0.91% said they didn’t know. When asked why people visited the sacred
662 Key Informant interview with Mr. Saisi, District Environment Officer 26 August 2006
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