1. Gathuru Mburu African Biodiversity Network

2. ABN’s work with sacred site Guardians History: ABN initiated community dialogues with elders in 2004. Elders identified protection and regeneration of sacred sites and related practices as a priority. Ghana, South Africa, Kenya, Uganda, Tanzania, Ethiopia. Inspired by learning exchanges with indigenous communities in the Colombian Amazon. Initiated learning exchanges between communities in Africa.

3. ABN’s sacred sites work (cont.) Strategy: Elder-led community dialogues on sanctity of Nature. Inter-generational learning with elders and youth. Potentizing sacred sites through revival of ritual cycles. Taking advantage of existing legal/policy opportunities. National and regional exchange visits for inspiration, sharing lessons and experiences. Deriving meaning and strength from stories and laws of origin for communities - cosmologies

4. Key relationships KnowledgeSpiritualityTerritory Community resilience

5. Key relationships (cont) Community resilience Ecosystems resilience Climate resilience

6. Ritual cycle Continuous availability of local seeds Local brew made from local seeds Rituals conducted as necessary Adequate rains received Good harvests sustained

7. Ritual cycle (cont) Praying for rains and blessing seeds Ritual for pests, insects and disease control Ritual for cooling new produce - crops, fodder

8. Case study: Inoculating Kivaa Hill in Kenya Kivaa Hill, Eastern Province of Kenya, is primary Sacred Forest of a system of Scared Sites in the area. This system was badly degraded until Institute for Culture and Ecology (ICE) begun to work with elders. Through community dialogues the Sacred Site Guardians were empowered to hold a series of inoculating rituals to prevent people from violating these sites. Since then the Kivaa Hill has been left in peace and has rapidly regenerated. Elders also developed by-laws for the protection of the Hill.

9. Before inoculation

10. Reviving local ritual cycle and eco-calendar The last time the required rituals were carried out was in 1967. This resulted in loss of livestock, bad harvests and degradation of the ecosystem. In 2009, as a result of community dialogues, the community began to carry out their rituals again to pray for rain and bless their seeds before planting. Also rituals for pest and insect control And rituals for cooling the new produce and fodder for animals before harvesting. This year they had a bumper harvest produced without pesticides.

11. After inoculation

12. A good harvest after the rituals

13. Main Challenges being faced Resistance from mainstream faiths. Slow pace of adoption of practices by young people. Delays in conducting rituals due to changed lifestyles

14. Seeds for re-stocking

15. Gratias Thank you Ahsante sana Niwega muno