Traditional conservation of wildlife in Njwanga’s Dynasty of Kamachumu, Bukoba had a lot to do with the concept of RESPECT. This Respect was manifested in various forms. One was respect to totems (Omuziro, Omushambwa). The many clans in the area of Njwanga, not less than 50 clans, each had a totem an animal an insect, an organ in an animal’s body etc. The clan respected, adored and related to these as blood relatives and some still do up to now. Secondly respect was for the Kings of whom there were 8 Kingdoms in the land of Njwanga.
The kings had administrative, judicial, legislative and spiritual authority only second to God. They stopped intermarriages and had witch doctors (Embandwa) who told them the unseen faltering of their subjects and those who went against their orders. The third was respect to the natural sequence of seasons of the year. Certain activities were carried out only during known seasons. For instance the banana plant introduced by the Portuguese some centuries ago got conserved and domesticated through strict observation of seasons and corresponding tending to the green leaves, the dry fallen leaves, the dry fiber and so on. Like wise the rivers had specific spots where certain activities could be carried out such as where to fetch water, to bath and to wash. In addition the trees of the forests, like ficus (Omubugu) that produce tree bark cloth, fruit trees, species of grass and medicinal herbs had values, rituals and timings of use and prohibited use that led to their conservation.
Fourthly there was high respect to the DO’s and Dont’s established over centuries. Threats of a loved one, a parent, livestock dying as result of a violation of do’s and dont’s were inculcated in brains of children as they grew up. There were stories about wisdom of animals like the hare and the tortoise, the ruling wisdom and fearsome nature of lions, the elephant and rhino. Such gave elevated status of these animals. Others like bats and owls were likened to witches and hence no one wanted to tamper with them. People of Njwanga looked down on game meat, as such no wild animals were hunted for consumption. They did not capture animals to dance with like the Sukuma ( a tribe adjacent to Kagera region in Mwanza Tanzania) do with snakes. Specific clans and perhaps the noble hunted for sport and fun, but this went with attendant rituals and observation by tribal elders. These had to be informed to grant permission to a hunting party before it departed.
Through totems – socio cultural life in the dynasty was inextricably interwoven with its surrounding wildlife, in a number of cases most totems were rare animal species. The population understood that it depended on wildlife for living and for survival. There was spiritual and cultural dimensions some being of significance to single households or to clans. In Njwanga’s dynasty they were often differentiated by the strict social hierarchical status within the traditional structure of the rulers and the ruled.
Take an example of the leopard (empisi) and people of the large clan “Abatundu” It is believed that when a leopard sees “Omutundu” (a person of Abatundu clan) it runs away because it has seen a blood relative.
A story goes…. “A leopard had its cub killed and so it got enraged. It went at night into a village threatening to kill people. Then Omutundu came out managing to calm it down he said “Alimabara yesize, humula, otatutabalila” meaning the dotted one, keep quiet, calm down please do not attack us.
The land of Njwanga lies in the transition between the Congo rainforest to the arid Savanas of South Western Uganda and the middle of Kagera region in Tanzania. There are grass glades on the beautiful folded expanse of land. Wet lands abounds and river Kagera the source of the Nile passes in the vicinity. Closer wetland is the mysterious Lake Ikimba with its legendary sister Lake Kajunje.
Here wildlife, unique species some not to be found anywhere else in Tanzania abounded in addition to birds, butterflies, fish, colorful flowers, reptiles and mammals. The Kings used their powers to maintain the natural balance that existed and displayed enormous beauty, they enforced a set of rules, taboos and social sanctions that prevented their people from over exploiting this natural resource. Special and temporal variation was employed by Kings to enforce conservation.
Cutting trees in catchments areas was prohibited and re-growth would not be cut, uprooting was forbidden. Only special tools could be used such as for stripping bark to make ropes etc. Old men would go into the forests and replant trees where others had expired. Trees were very useful in building houses and making long pathways towards households (Okuzitira orugo) and for firewood. Trees used included “Emitangarara, Emihumula, Emishakwanyonyi, Emishasha, Emishamako, Eminooba, Emihuhe, Emibugu. “wild Fruit trees included Emisharazi ne Emikaraito. (These are Kihaya vernacular names, the language of Ma – Njwanga). Wild Vegetables and Mushrooms were of significance. Mushrooms were and are still widely relished. They grow during rains. At this time everyone minimized disturbance of sites or trees under which mushrooms grow.
A wild vegetable for instance Amaranthus is said to be rich it has 200% more vitamin A and carotenoids than cabbage and 10 times more iron. Relatively more highly yielding without much care and are better able than domesticated crops to survive periods of low rainfall. But modernity has perceptions that consumption of those vegetables is a sign of being back ward and protection of such species is declining.
The community respected burial sites and sacred areas such as under trees used for sacrifice and prayer (Ekigabiro). This had the result in markedly lower rates of vegetation transformation than adjacent non sacred areas. This helped to continue providing things like pollen into the neighboring areas that were being disturbed. Stories and threats of fierce ghosts and spirits such as Mugasha, Irungu, Mabuye and the like were there to threaten those who were disobedient. Even caves with rock art were protected because of the belief that spirits lived in them sometimes in form of giant snakes or leopards and the like. Cultivation in the veld of crops like jugo beans (enshoro) was prohibited to use the same piece of land repeatedly. Shifting cultivation was practiced to allow land to recover. Only certain tools were used in fishing such as in Lake Victoria. There were no outboard engines by then.
Certain practices when practiced now could be damaging. For instance Bahima who kept cattle, to them production of meat was not the primary reason why they kept livestock. They were interested more in milk for themselves and for the calves. Heard size could grow enormous but crash during hard times like drought and disease. However, the population of people was much lower at that time than it is now. Activities were targeted at local and domestic consumption than the present time when so much is done for commercial purposes.
Commercial use has led to deadly hunting and fishing techniques such as use of poisons, bush fires, automatic weapons and snares. This is now leading to species extinction, poaching of wildlife even in various protected areas around this ancient land is frequent bringing fears that our future populations may never get to see some of the wildlife that used to exist in harmony with people of this dynasty.
The practice of kings and kingdoms was abolished and their powers considerably reduced about half a century ago. That which the kings protected through their supernatural powers and through accompanying respect they had from their people, can no longer enjoy this kind of protection. The young respected the elders but this is rapidly disappearing and assessment by society is that this modern trend in wrong. Beliefs, systems and values are being eroded with modernization and migration of people into the area of Njwanga which they have no ancestral ties. Immigration is inevitable but the accompanying wave of social cultural change in values is like a high tide.
Single species system such as large tea plantations and now sugarcane are being introduced in areas that were wild and had a diverse list if plants. These may have detrimental ecosystem survival consequences. Edible insects of the wild such as the delicacy “Ensenene” (soft grasshoppers) “Obushwa” (termites) and Eishami (lake flies) are seeing declining consumption (Except for Ensenene). The decline is due to undermining by Western societies distaste that leads to decline in the practice. Tourists visiting Bukoba are often introduced to the Ensenene . But those not courageous enough to taste say they are afraid of the tiny eyes “ How can you eat something that seem to be looking at you?” We call it cultural shocks!
The land of Njwanga of Kamachumu, Bukoba is a wonder and intriguing place to see. It awaits you to welcome you with both hands.
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