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 is by the people for the people and with the people . The organization is
therefore cognizant of the people’s methods of doing things, where the
fundamental aspect of the work is its being participatory and people directed.
Since its formation the organization has been implementing community based
natural resources management projects using local knowledge, culture and
cosmovision. The organization has
therefore been accredited to
fully implement the United Nations Convention to Combat Desertification (UNCCD).
This is in line with, Article 17.1c which talks about supporting research activities that, protect, integrate, enhance and validate traditional and local knowledge, know how and practices, ensuring, subject to their respective national legislation and/or policies that the owners of the knowledge will directly benefit on an equitable bases and on mutually agreed terms from any commercial utilization of it or from any technological development derived from that knowledge AND
Article 18.2 which states
that ,The parties shall according to their respective capabilities, and subject
to their respective national legislation
and/or policies, protect, promote and use in particular relevant traditional
and local technology, knowledge , know how and practices and to that end they
undertake to,
a) make inventories of such knowledge, know how and practices and
their potential uses with the participation of local populations, and
disseminate such information, where appropriate incorporation with relevant
inter governmental and non governmental organizations;
b) ensure that such technology, knowledge, know how and practices are
adequately protected and that local populations benefit directly, on an
equitable basis and as mutually agreed from any commercial utilization of them
or from any technological development derived therefrom;
c) encourage and actively support the improvement and dissemination
of such technology, know how and practices or of the development of new technology based on them; and
d) facilitate, as appropriate the adaptation of such technology,
knowledge, know how and practices to
wide use and integrate them with modern technology as appropriate.
The
summary of activities are explained hereunder;
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Indigenous
people have been
crop producers even before
colonization. While they
applaud the pioneer of
conventional agriculture for
improving yields due to the
use of artificial fertilizers, they
feel that this
has destroyed their land.
Fertilizers do not maintain
or enrich the
structure of the
soil
It
is addictive, you have to
buy fertilizer each
season and it
promotes laziness because farmers
will not work to enrich
the soil. The
hybrid seeds are
addictive, you have
to buy each
year and it
has suddenly became
beyond reach of the
poor indigenous people. Many
of the high
value traditional open pollinated
seed varieties are
being lost.
It
is important to note that
in each village
there are farmer
innovators both men and women. These have continued
to carry out their
own experiments and
innovations by themselves
over the years.
Some have managed
to maintain their traditional seeds
which they are
growing with varying
degree of success.
The programme component is supporting farmer innovators to research, test
and document their case studies. The case studies include the use of organic
manure to improve soil fertility, water harvesting techniques, indigenous
seed propagation and storage. The project has been on going Charumbira,
Zimuto, Mupata and Nerupiri communities .
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The
wetlands referred to
in the case
of AZTREC programme are the
vleis, springs, and
pools. These are common
sources of water within the communities the organization
is working with. Their recharge
and rehabilitation is
dependent on one hand, on
the availability of rain
water and on
the other hand
by following the
traditional norms specific
to these areas. It
is believed that
the spiritual world
finds shelter in
water. The application of artificial fertilizers and pesticides upland
is not allowed and can pollute the water down steam in the wetlands. It is
thus a taboo to disregard
the norms of
a wetland as
this is believed
to chase away
the mermaids resulting
in the drying
up of the wetlands
and hence affecting
fish and other
aquatic life. The (nzuzu) mermaids stay
in the water
and ensures sustenance
of the aquatic
life. It is therefore that the water tables in the wetlands are usually
maintained high. It is a proven belief that when this culturally important
spirit is present water will not be a problem. The spiritual world, through a
spirit medium would communicate with water loving spirits about what needs to
be done to recharge the ecosystem. This communication process is carried out
during a ritual ceremony specifically organized for that purpose. A special
type of spirit medium, nyusa facilitates the rehabilitation process. The nyusa
spirit medium is usually a man or a woman who is possessed by the spirit
of the nzuzu. For this reason it will be very easy to determine the cultural
procedures needed to revive or resuscitate the wetlands.
Wetlands
are supposed to
be protected either
from brushwood or
other forms of fencing
to exclude cattle which normally compact the
wetlands resulting in the drying
up of the resources. In the ten years that AZTREC
has been active, eleven vleis and springs that had completely dried up
have been resuscitated. Thirty-nine five hectare wetlands (on average) are
under management with full support of traditional institutions. This has been
achieved by showing what is lost when vleis, springs and mermaids are
absent. The indigenous
people value the vleis, springs and
pools as these
provide water for
human consumption, livestock and
for irrigation purposes. For the
people water is
life.
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The woodlands and mountains ecosystems are
considered the most crucial components of AZTREC’s conservation endeavors for
this is the habitat of the spiritual world. The traditional leaders that
constitute the organization’s policy making body have each re-identified sacred
woodlands in which their ancestors were buried. The belief is that people must
identify themselves with the socio- cultural values and myths imbedded in bio
diversity management before they take the preservation and rehabilitation of
the denuded environment seriously.
The
indigenous belief is
that there should
be careful harvesting and
management of what the woodland
and forests provide. People should
not cut fresh
wood before getting
permission from the
chief and explaining
the purpose for cutting
down a fresh
tree.
While
there are ordinary
woodlands and forests
there are also sacred
woodlands. Nobody is allowed to
cut trees from
these woodlands. In these
woodlands different tree species
have different uses
and ritual purposes.
Some tree species such as muchakata and mubvumira provide
shade to the
spiritual world .Under the muchakata tree rain making ceremonies are
performed. Each year before
the onset of
rains a rainmaking
ritual is performed
where traditional beer
is brewed . Only the
elderly who have
surpassed the stage of
being intimate to
their wives or
husbands are legible to prepare the traditional beer . They
drink the traditional beer while
singing and dancing.
This is to
appease the spirits
of the dead
who in turn will
ensure that there is
good rain for
the season. Under the mubvumira tree from time immemorial, food
could be requested from the spiritual world.
While others are
evergreen others are
deciduous, the different
stages of loosing
leaves, sprinting and
shooting of new
leaves gives signs
to the farmers
as to the onset
of the rains, when
to plant and
when to carry
out certain ceremonies.
The woodlands
and forests are
a habitat for a diversity of
wildlife. The diversity
of woodland life,
trees, wildlife and
rivers that run
through the woodlands
and how people
should recognize this
heritage explains the
values that are
given to woodlands.
It explains the
very careful conservation
approach that the
indigenous people attach to woodland.
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These are channels and passages underneath
the mountains designated for the
various purposes. It is known
that these passages
link the different
mountains and hills. These
are naturally partitioned into
areas for livestock kraals, granaries, living compartments and rituals.
It should be
noted that long
time back people
used to stay
in these passages
before settled in
the plain as
is the case
today. It is
the duty of
spirits via spirit
mediums to educate the
chiefs and elders
of how to
maintain these sacred
passages, what rules should
be observed and
which natural species
should be or
not be killed
within these places
and what needs
to be done
when appeasing the
spiritual world._
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