Understanding of Traditional Knowledge and Indigenous Institutions on Sustainable Land Management in Kilimanjaro Region, Tanzania

Abstract

The paper is based on a study whose objective is to provide an understanding of the extent to which traditional knowledge and indigenous institutions for natural resource governance remain relevant to solving current land degradation issues and how they are integrated in formal policy process in Kilimanjaro Region. Data collection for this study combined qualitative and quantitative methods. A total of 221 individuals from households were interviewed using a structured questionnaire; 41 in-depth interviews and 24 focus group discussions were held. Findings indicate that the community acknowledges that there is traditional knowledge and indigenous institutions regarding sustainable land management. However, awareness of the traditional knowledge and practices varied between districts. Rural-based districts were found to be more aware and therefore practiced more of traditional knowledge than urban based districts. Variations in landscape features such as proneness to drought, landslides and soil erosion have also attracted variable responses among the communities regarding traditional knowledge and indigenous practices of sustainable land management. In addition, men were found to have more keen interest in conserving the land than women as well as involvement in other traditional practices of sustainable land management. This is due to the fact that, customarily, it is men who inherit and own land. This, among other factors, could have limited the integration of traditional knowledge and indigenous institutions in village by-laws and overall policy process. The paper concludes by recommending that traditional knowledge and indigenous institutions for sustainable land management R. Y. M. Kangalawe et al. 470 should be promoted among the younger generations so as to capture their interest, and ensure that successful practices are effectively integrated into the national policies and strategies.

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“…The longevity of the knowledge is sustained orally from one generation to another, and this knowledge is jealously guarded by each culture. Due to the vitality of religion, cults, and associated divinities, scholars have sought interventions as a conservation tool particularly for the sacred creed and the landscape destined for occult practices, healing, and plants/animals related to the same (Kangalawe et al 2014).…”

Optimising Community-Driven Development Through Sage Tradition in Cameroon

“…Yet, a fuller understanding of the power interplay within these traditional institutions remains unexplored (ECA 2007). Whilst, the relevance of indigenous knowledge systems and practices are credited for steering social development (Eyong 2007, Kangalawe et al 2014), yet, traditional authority have typically been disregarded in current political discussions on institution building. Part of the problem relates to the state machinery, which is not possible without bureaucracy; even pre-colonial African States had administrators whose functions are akin to that of bureaucrats today.…”

“…Traditional institutions had chiefs as most respectable law enforcers (Kisangani 2009). The integration of indigenous knowledge and institutions is trumpeted as vital for sustainable use of land, and natural resources management (World Bank 1998, Kangalawe et al 2014. However, the existing duality of formal institutions of the state and customary rules of traditional institutions, which govern the lives and livelihoods of large segments of Africa's population, remains problematic (ECA 2007(ECA , 2013.…”

“…Theoretical Proposition: Indigenous knowledge, social capital and Asset-based Approach In emerging economies, current debates around social development have relied on indigenous knowledge (ECA 2007, Eyong 2007, Mengisteab 2003, Kangalawe et al 2014, building social capital as vital networks in community regeneration (Fonchingong 2005) and asset based approach (Mathie and Cunningham 2003, Burnell 2013, Ling and Dale 2014. Indigenous knowledge, social capital and a measured usage of community assets represents a possible alternative, for progress among the world's rural poor, with the potential of re-fashioning social welfare and development.…”