“…A natural resource that God gave us. A good thing that gives rainfall so we do not get harsh climate. We get our firewood from the forest. Nowadays according to Christianity we do not have customary rules related to that forest”
“The Kakamega forest is a helpful thing that helps to attract rainfall. Also cattle go to graze in the forest. A place potential for crop planting. … Nowadays it is forbidden by the government” “Generally people have eh admired the forest apart from a few individuals of course that may want to steal firewood from the forest, which is a benefit to them despite the fact that they steal it. It is a benefit to them but generally I have seen the forest as a resource, a place where people get food during dry seasons when they have no food … the people who are totally poor … walk to the forest, you see a lot of children when the harvest is poor.”
To understand the more hidden and not obvious visible intangible values we will employ the Ordered Adaptive Structure (Fig. 2). The culture ecologist Bargatzky (1986) used this model to classify and to structure values. The pyramid consists of several hierarchically arranged sub-systems. The sub- systems of the lower level denote specific and exact tasks. On the top of the hierarchy the most abstract ideas are located. They are at the same time the most lasting ones. The ideas about the sense of the world or God are placed there. Changes of these highest sacred ideas take time. Changes of the lower level will occur much faster.
Since the cultural forests exist longer as a cultural construct of all levels, they are less disturbed in their hierarchical structure as the governmental forest. The highest sacred ideas of these forests have been in existence since time immemorial. The vision and the behaviour rules as well as the instructions are clear for the community. Instructions are easy to understand and to follow. This is illustrated in Figure 3. A main potential is the long lasting effect of the coexistence – culture and forest because it has been developed over centuries and will last in the mind of the people longer than the pure instructions of the lower level.
Till today, the cultural forests of the Tiriki are valued in terms of identity and old traditions. This includes the indigenous tree species growing at these sites. The common spirit of the Tiriki helps and assists conservation and maintenance of the cultural forests. Indeed, a man is only accepted in the society if he has undergone the ritual of circumcision and initiation inside the forest. This ritual based on the traditional religion is also practiced by Christians and remains the basis for the involvement of all community members. Although women are not allowed to enter the forests they also participate in the traditions during the outside ceremonies at the fourth week of the circumcision celebrations. The small size of the forests and their most central place helps the community to easily control the place. The long history of the sites and the related rituals, and the reference to the ancestors gives these places their high value. The highest abstract ideas of the governmental forest seems not clear to the
Tiriki. Therefore, the protection of this resource is not in the responsibility of the local people and is not part of their local hierarchy. Only the lowest part of the pyramid is vivid – the instructions are clear. But on the level of the rules for behaviour it differs already from the idea of the governmental authorities (Fig. 4).
Figure 3. Ordered adaptive structure for the sacred forests.
Figure 4. Ordered adaptive structure for the governmental forest.
The government aims to protect the forest by laws and forest administration. The main objective is to maintain the forest area and to plant timber trees. Hence, the governmental aims concerning the forest use are not identical with the value system of the Tiriki. They value the governmental forest as a benefit and help to their daily lives.
By no means is this new. Our findings correspond well with studies about the management of natural resources in other parts of Africa (e.g. Tengö et al., 2007, Byers et al., 2001). We agree that this kind of half formal institutions represent an important mechanism for conservation. They shouldn’t be neglected. They need to be integrated into the legal political framework as already started with the new forest bill 2005 in Kenya. This enhanced forest act tries to fix participation of local communities in the forest management. However the practical implementation hasn’t been carried out so far. If the traditional values and perceptions of the Tiriki can become part of the picture throughout the process of further administration of the Kakamega forest, a better understanding of the management of forests in the region can be achieved, and improved decisions on the management of governmental forests can eventually be arrived at.
highest sacred ideas abstract principles
rules for behavior instructions
TIRIKI
• Relationship with ancestors and coming generations • Secrecy of knowledge
• Happiness/Joy/Wisdom • Indentity
Closeness Indigenous trees
- Men have to be circumcised before entering the forest
- Women don’t enter
e.g. Keep the secrets of the men don’t enter to collect fire wood
highest sacred ideas
abstract principles
rules for behavior
instructions
GOVERNMENT
• Economic use
• Ecological benefits
Indigenous and exotic tree species
(plantations and natural)
Production of timber
- Forest act
Penalty for Tiriki found in the forest
TIRIKI
• Big help (medicine, fire wood, …)
• Resource for daily needs
Indigenous trees
should remain
- Avoid the forest guards
versus get a receipt Don’t go alone in
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