1. Bio-Cultural Approaches to Resource Management Community Forestry - Module 3.3 Forestry Training Institute, Liberia

2. Learning Objectives Explore the pivotal role that local knowledge systems play in the management of forest resources and the conservation of biological resources. Compare bio-cultural management with standard methods of managing biological resources. Describe the ways in which culture is expressed in Liberia’s forest-dependent communities and how culture shapes and supports natural resource management.

3. Key Concepts Indigenous Knowledge: A concept that encompasses tangible and intangible creations, cultural manifestations, technologies, sciences, agricultural knowledge, designs, literatures, and visual and performance arts derived from oral and written traditions

4. Bio-cultural approaches recognize and support cultural resources (e.g., language and knowledge systems) as a potent force in shaping how biological resources are managed and used. This community knowledge-centered approach to forestry is in stark contrast to the standardized methods, which focus on technically acquired knowledge and skills. The importance of bio-cultural management in Liberia, in particular, is underscored by the fact that what forests mean to locals closest to them, on one hand, and those who enact forest management policies and strategies on the other, are rarely the same. Key Concepts

5. Indigenous Knowledge There are a number of traditional approaches that can be integrated into community forestry in Liberia. These include: – secret societies; – traditional healers and hunters; – traditional norms and taboos; – sacred groves.

6. Indigenous Conservation: Secret Societies One of the many institutions for conserving the environment in rural Liberia is the powerful Mande society called Poro. This is an all-male institution that imparts knowledge about the culture, traditions and customs of the society. The Poro is both a political and religious organization as well as a no-appeal court system for the tribe. Some of the Poro initiates are taught the sacredness of the environment and the need for conservation. As a political institution the Poro oversees the observance of taboos on sacred groves and water bodies. In addition, they can place a ban on hunting during certain times of the year to allow for reproduction of the species to go uninterrupted. Compliance with these provisions contributes to the conservation of plants and animals, including fishes.

7. Indigenous Conservation: Secret Societies Another traditional institution is the Sande, a Mande all-female institution. The society gives instruction to young women in the customs and traditions of the community, the role of women in society and their rights, duties and responsibilities. The Sande’s contribution to conservation, as in the case of the Poro, begins during the period of initiation when initiates are imparted knowledge on flora, fauna and aquatic life. Prudent use of environmental resources forms a part of the curriculum in the Sande. At the end of the initiation period, a number of graduates go on to become herbalists and traditional healers. The Poro and Sande Societies operate in absolute secrecy. They achieve their goals of protecting the environment when tribal societies exercise sovereignty and independence. However, times are changing and these societies are not as effective as they used to be. Many of their activities are now exercised by the Liberian state.

8. Indigenous Conservation: Norms Norms are components of the indigenous knowledge system. The binding nature of tribal norms, as seen in Liberia, is universally accepted in traditional societies. Decision-making and implementation are guided by norms. The perception of community in traditional society explains the binding force and legitimacy of norms. The sustainability of the community and conservation of the environment depends on the legitimacy. The adherence of a community to its norms can positively impact environmental management.

9. Indigenous Conservation: Taboos Taboos are useful in ensuring that certain faunal and floral species are conserved. In most cases these taboos are purposely made to protect specific habitats or species within a habitat. There are basically three types of taboos in Liberia. – Those observed by individuals within the tribe as a condition resulting from intermarriage; – those sanctioned by the community; and – those observed by members of extended families and clans. Some taboos prohibit particular clans from eating certain fauna and flora. A clan taboo is observed by all of its members. Other taboos prohibit hunting in places regarded as abodes of ancestors and or evil spirits. Another kind of taboo prohibits fishing in certain bodies of water in which the fish are considered humans in fish form waiting to be conceived by barren women. Taboos are enforced by institutions such as the Poro and Sande societies, as well as by heads of extended families or clans.

10. Indigenous Conservation: Traditional Healers The healers harvest in a sustainable manner, only taking the required parts of a tree or shrub. They do not kill the whole plant. Previously when medicines were not for commercial consumption, depletion of these species was not an issue, but now propagation methods might be necessary. Among the Mande speakers, particularly the Poro, traditional healers are organized into guilds. Their advice and recommendations have led to restrictions on the felling of certain trees during the period of cultivation or without sufficient cause.

11. Indigenous Conservation: Sacred Groves The establishment of sacred groves has contributed immensely to conservation in Liberia. Perceived as abodes of ancestral and evil spirits, cutting of trees or hunting is prohibited in sacred groves. In this way they have become natural breeding ground for fauna and are gene banks for future generations. The sacred groves are basically a form of in-situ conservation.