By Dr. Kariuki Muigua, PhD (Leading Environmental Law Scholar, Policy Advisor, Natural Resources Lawyer and Dispute Resolution Expert from Kenya), Winner of Kenya’s ADR Practitioner of the Year 2021, ADR Publisher of the Year 2021 and CIArb (Kenya) Lifetime Achievement Award 2021*
Traditional knowledge has been broadly defined as a cumulative, collective body of knowledge, experience, and values held by societies with a history of subsistence. “Traditional knowledge” is also defined as any knowledge originating from a local or traditional community that is the result of intellectual activity and insight in a traditional context, including know-how, skills, innovations, practices and learning, where the knowledge is embodied in the traditional lifestyle of a community, or contained in the codified knowledge systems passed on from one generation to another. The term is not to be limited to a specific technical field, and may include agricultural, environmental or medical knowledge, and knowledge associated with genetic resources. Traditional knowledge has also been defined as knowledge, know-how, skills and practices that are developed, sustained and passed on from generation to generation within a community, often forming part of its cultural or spiritual identity.
The term “indigenous knowledge” may generally refer to how members of a community perceive and understand their environment and resources, particularly the way they convert those resources through labour. Traditional knowledge or traditional ecological knowledge is believed to represent experience acquired over thousands of years of direct human contact with the environment. A growing recognition of the capabilities of ancient agriculturalists, water engineers and architects led to increased appreciation of ethnoscience, ancient and contemporary, which paved way for the acceptability of the validity of traditional knowledge in a variety of fields. One of the fields that embraced the use of traditional knowledge is the environment.
The concept of Traditional Ecological Knowledge has been applied to several categories of information, which are distinguishable on substantive and epistemological grounds. These may include: Factual/ rational knowledge about the environment. This includes statements of fact about such matters as weather, ice, coastal waters, currents, animal behaviour, traveling conditions and the like; Factual knowledge about past and current use of the environment (e.g., patterns of land use and occupancy, or harvest levels); Culturally based value statements about how things should be, and what is fitting and proper to do, including moral or ethical statements about how to behave with respect to animals and the environment, and about human health and well-being in a holistic sense; and culturally based cosmology—the foundation of the knowledge system—by which information derived from observation, experience, and instruction is organized to provide explanations and guidance.
Traditional ecological knowledge is also seen as bound up with “indigenous stewardship method,” which is defined as the “ecologically sustainable use of natural resources within their capacity to sustain natural processes.” Proponents of traditional knowledge maintain that it can offer contributions to environmental decision making from a broader scope of environmental values, practices, and knowledge. This is because the local communities have adapted to local ecological niches over long timeframes, and the detailed and broad knowledge they have of adaptation, is affected negatively by the loss of land, ecosystem capacity, and alienation of culturally significant places, migration and losses in livelihoods. They are thus interested parties when it comes to efforts towards achieving sustainable development and should thus be included.
Some communities’ traditional ecological knowledge practices are perceived to promote dry land ecosystems management. For instance, in Tanzania, pastoralists reduce risk of livestock mortality by seasonal movement of livestock to the productive and high rainfall areas. This may however be criticized for negative effect on some environmental aspects. Regarding wildlife in the rangelands, Maasai pastoralists do not consume wild meat and therefore do not aspire to kill wildlife that grazing close to their livestock. They allow wild animals, especially the ungulates to graze with their animals without any disturbances. This knowledge is passed from generation to generation among the Maasai as part of preservation of their culture and ensuring sustainability of their livelihoods.
There are also studies that have demonstrated that the belief system of the Giriama people, through their indigenous knowledge and management systems, demonstrated through indigenous nomenclature, taboos, proverbs and lived experience, has had a great contribution to the conservation of mangroves, fisheries, corals and coral reefs. These are just a few of the many examples that may be cited to demonstrate how Kenyan communities have for years utilized their traditional ecological knowledge in environmental and natural resources conservation. There are two recognized practical methods for encouraging the use of traditional knowledge in environmental decision-making. The first one includes those methods that are based on official recognition of traditional knowledge, followed the development of rules of procedure for the use of knowledge by institutions of authority.
In this “top-down” approach, the structures of governance are constructed to accommodate traditional knowledge, but the knowledge itself is not fostered or sought out. The second category increases the capacity of indigenous people to bring traditional knowledge to bear on policies and procedures governance and regulation. This “bottom-up” approach is characterized by initiatives designed to encourage learning and transmission of traditional knowledge at community level, as well as developing the means communicate this knowledge within the structures processes of environmental governance. The mainstreaming of both approaches into environmental governance through full and meaningful implementation of the existing laws recognizing traditional knowledge as well as the constitutional and statutory provisions empowers communities through encouraging participation and sharing and access to information by communities.
*This article is an extract from the Article: Mainstreaming Traditional Ecological Knowledge in Kenya for Sustainable Development, (2020) Journal of Conflict Management and Sustainable Development Volume 4(1), p. 1. by Dr. Kariuki Muigua, PhD, Kenya’s ADR Practitioner of the Year 2021 (Nairobi Legal Awards), ADR Publisher of the Year 2021 and ADR Lifetime Achievement Award 2021 (CIArb Kenya). Dr. Kariuki Muigua is a foremost Environmental Law and Natural Resources Lawyer and Scholar, Sustainable Development Advocate and Conflict Management Expert in Kenya. Dr. Kariuki Muigua is a Senior Lecturer of Environmental Law and Dispute resolution at the University of Nairobi School of Law and The Center for Advanced Studies in Environmental Law and Policy (CASELAP). He has published numerous books and articles on Environmental Law, Environmental Justice Conflict Management, Alternative Dispute Resolution and Sustainable Development. Dr. Muigua is also a Chartered Arbitrator, an Accredited Mediator, the Africa Trustee of the Chartered Institute of Arbitrators and the Managing Partner of Kariuki Muigua & Co. Advocates. Dr. Muigua is recognized among the top 5 leading lawyers and dispute resolution experts in Kenya by the Chambers Global Guide 2022.
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