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Introduction

This paper is based on a study of precolonial Kingdom of Buganda society, whose descendants live in present-day Uganda. This region of southern Uganda bordering Lake Victoria has begun to face extensive degradation of its natural resources. This study of the cosmology or belief system of the ancient people of Buganda has a broader relevance to how people understand environmental change and conservation, including modern eremology, or the study of drylands.

Background

Second, we assumed that the Kiganda belief system and Western science represent different and contrasting epistemologies produced by particular agroecological, sociocultural, political and economic settings. Finally, the Baganda had a pantheistic outlook of continuity and an attitude of submission to nature, contrary to the western Judeo-Christian ethic of dominating nature.

Because desertification results from continuous degradation caused by poor land use, there is a justified need for a sustainable livelihood. Living sustainably depends on accepting the duty to seek harmony with other people and with nature. People must share with each other and care for their environments. Equally, humanity must take no more from nature than nature can replenish. The livelihoods of the ancient Baganda, guided by their cosmology, respected and worked within nature's limits. The following sections of the paper expand on the basic principles of Kiganda life, which aimed to maintain a sustainable livelihood. The principles are interrelated and mutually supportive. The discussion starts with the ethical founding principles of the culture, indicating the degree to which sustainable livelihood should be measured.

Respect for the Sanctity of Life

Despite the fact that the survival of the Baganda depended on the use of other species, their belief system did not allow cruel or wasteful use. For instance, before cutting the mvule tree (Chlorophora excelsa) for ship building, the builder had to use the ancestral axe called Nankago to make the first cut while saying: "Mvule gwe sikwewadde nzekka, wabula Nankago yakwewadde," that is, Nankago the mediator has given itself the tree and not the one cutting it. The Baganda did not believe in wasteful cutting down of trees or misuse of other resources because they all had a right to life.

Conservation of the Earth's Vitality and Diversity

The following sites, believed to belong to Bugandian gods, were highly respected and therefore protected and left undisturbed. They were Bbowa, Ssenga, Walusimbi, Kateeranduulu, Kigo and Busuwa in Bulemeezi County. These places were also universally accepted as life-saving sanctuaries. Whenever the Kabaka (King) would attack the people, they would run and hide at these sites because it was strictly prohibited for the King or any other person to attack any one there. And when the people found out about an impending attack by the king, they would run to these sites. There were other sanctuaries too: In Singo County, the Mubende, Majala and Kagaba hills, and the Buloda and Bwanjo forests, where the royal drum tree was harvested. In Mawokota County, there were the Saabwe and Kungu hills, and the Kisitu and Mpanga forests. In Busiro, there were the Bakka hills, while in Kyagwe, there was the Wagula hill and Buvuma forests. Indeed, everywhere in the kingdom there were many life-saving sacred places.

In addition, there was always a deliberate and mandatory renewable and sustainable use of all resources. The Baganda had control over the use of wild plants and animals, forests, and measures to ensure sustainable fishing, forestry, rangeland use, and cultivation. In Buganda, this was done by Ddungu, the god of wild animals, in whom power to regulate hunting was vested. All hunting had to be done after consultation with him and with his permission. He strictly prohibited killing young and pregnant animals. Moreover, since the hunters believed that they were at one with nature, whenever they killed an animal they could not bring the head home for fear of being haunted by the spirit. After every successful hunt, they also had to appease the gods to ensure that the wild animals continued to reproduce.

Observing the Carrying Capacity

The second threat to the environment's carrying capacity is the promotion of unequal access to natural resources, which was discouraged in Buganda. The principle of generosity and justice ensured that natural resources were equitably used by the people. For instance, whenever fishermen shared their fish, they had to ensure that no one was favoured, because favoritism would mean failure in the following fishing sessions or problems in the lake.

Minimum Depletion of Nonrenewable Resources

Clay was controlled by a strict code of periodic extraction. For example, clay could not be mined during a new moon because it would have amasumi, so that if it were made into pots, they would not last. In addition, it was mandatory for potters to reuse old pot materials, or enseeso, which were mixed with the new to reduce the amount of fresh clay used in making their products. Their conservation was effective: Buganda clay is still available today. It was clearly a valuable material in ancient Buganda. No one was ever allowed to break a clay product not after a quarrel, not even during war. When a village was attacked, they would kill all the people, but not touch the clay pots. They could carry them away, but not destroy them.

Indigenous Forms of Education

Community Care for the Environment

For environmental conservation to be achievable, every society needs a foundation of information and knowledge — a framework of law and institutions. The Kiganda framework involved all interests, and sought to identify and prevent problems before they arose. It aimed at sustainability, was adaptive, and continuously redirected its course in response to experience and new needs.

There was also a strong alliance of individuals, families, and community to control the degradation of the environment. For instance, among the hunters, there were regulations laid down for sharing the meat, depending on the relative contribution of every member of the hunting group. These regulations were always respected and adhered to.

Conclusion and Recommendations

Separating conservation from cosmology is the main cause of our problems today. We have no moral or legal right to destroy what we have not even bothered to know. We cannot despise what was built out of the wisdom of many generations. It is up to us to understand and utilize what is in the ancient cosmologies for our present-day efforts. This rediscovery may gradually regenerate and restore "conservation culture" in countries such as Uganda.

Document(s) 7 of 19