Iziina Rirungi Rigumaho Association's Manifesto for
Cow Protection Conservancy Uganda (CPCU)
Iziina Rirungi Rigumaho Association
(IRRA) is a community based organization registered in Uganda. IRRA is concerned with natural
resources conservation in East Africa.
Towards this end, IRRA initiated a project to protect the long-horned
Ankole cattle (LHAC) in 2012. This project is called Cow Protection Conservancy
Uganda (CPCU). Nasasira Livingstone is
Director of CPCU. The home of CPCU is
Mbarara in Uganda.
Who are the LHAC?
The
Sanga[1]
originated in Ethiopia around 2000 BC when ancient Bos taurus breeds and early Bos
indicus (or zebu) breeds were crossed and spread to east, west and central
Africa (Felius 1995; Hanotte et al. 2000), reaching Uganda before 1000 BC
(Epstein 1971). Payne and Hodges (1997) hold that Sangas reached Uganda
sometime between the 10th and 14th century. Epstein’s date was taken from rock
paintings found on Uganda’s Mount Elgon. The similar frequency of zebu-specific
material in the East African Sangas suggests that the mixing of taurine and
indicine genotypes resulted from the original interbreeding that first
occurred.
Renowned
traditional breeders of the LHAC are the aba-Hima (or Bahima[2]), a
cow-keeping community who belonged to Ankole Kingdom (formerly Nkore). This Kingdom (which was abolished by the
central government of Uganda in the late 1960s gave the LHAC their name,
“Ankole cattle[3].” Other large scale keepers of the LHAC are the
Wanyambo[4] of
Karagwe in the Kagera Region of North West Tanzania and the Watutsi[5] of
Rwanda and Burundi. Therefore, another
international name of the LHAC is Watusi of which the giant-horned variety
owned by the Tutsi kings and chiefs, called the Inyambo[6], is now
thought to be extinct[7]. Many other communities living in “the greater
cattle corridor” in nine countries within eastern Africa herd the LHAC on a
much smaller scale.
The LHAC is particularly amazing. In Uganda, Tanzania, Rwanda, and Burundi, the Ankole-Watusi was
traditionally considered sacred. They supplied milk to the owners, but were not
considered for meat, since that was regarded as taboo. Before the last half of
the 20th century, cows which died, particularly the herd’s leading bull, were
buried by their “bereaved” owners,. Among the Bahima, each herd of 100 cows has
one sire.
Living in the savannas and open grasslands, the LHAC’s diet consists of
grass and leaves. They are able to utilize poor quality forage and limited quantities of water. Their horns are actually natural
thermostats enabling them to manage extremes of temperature. These survival abilities have enabled them to
survive for centuries in Africa and also to be established in other places of the
world. Ancient rock paintings and
depictions of the LHAC have been observed in the Sahel region and in the
Egyptian arts and pyramid walls.
Why is there urgent
need to protect the LHAC?
In
2007, world scientists working with FAO announced at Interlaken Switzerland
that the LHAC faced extinction within 20 years.
Their argument was based on the fact that among all cattle-keeping
communities in the least developed and developing countries, agricultural economists
and politicians were advising against maintenance of indigenous breeds because
their low meat and milk yields posed an economic dilemma in the quest to escape
the poverty trap.
The
introduction of commercial agriculture by the West on tropical African ranges
has introduced so-called high yielding milkers from the northern
hemisphere. The leading breed is the
Holstein Friesian (HF) itself originated by powerful American corporations such
as World Wide Sires. Carried in vials
which might have been kept for decades, the semen that is used to proliferate
the HF was mainly extracted from only two sires: Chief and Elevation, a
rather limited selection of traits indeed!
And
the choice is also rather simple were it not absurdly simplistic. Breed money or conserve biological diversity.
In Uganda, the campaign to interbreed the LHAC with the high-yielding Holstein
Friesian (HF) or to harvest the LHAC outright in favor of the HF has made so
much economic sense that there is not a single ranch without an exotic herd.
While
it is desirable, even imperative, that as many of the world’s poor people as
possible should increase their monetary
income, it is suicidal to do so using an interim solution which portends
catastrophic environmental consequences. Substituting the LHAC with the HF can only be temporary
because the latter is not: (i) suited to
the tropical heat, (ii) equipped for the hostile environment tropical heat
creates, (iii) tolerant to ad hoc and insufficient veterinary care, (iv)
prepared for periods of acute disease loads, and (v) able to utilize low
quality forage, especially during periods of acute drought. But the natural veriegatedness of the tropics
and the tropical climate is not about to be eradicated from the African rangelands.
What is
being done to protect the LHAC?
In
the wake of the Interlaken pronouncements, the government of Uganda, among
other players, initiated conservation interventions by establishing a semen and
ovary bank at a national conservatory.
The breeding centers at Nshara and Ruhengere, for example, are primarily
aimed at securing the genetic existence of the LHAC rather than to keep it on
its hooves in any substantive way.
CPCU
is using the ecological diversity approach, arguing that the LHAC, like any
other species, has its traditional ecological niche which, once
destroyed, will be difficult to recreate regardless of availability of gene
banks. Conserving any species starts
with ensuring the integrity and stability of its habitat. Laboratories, however sophisticated, cannot
cope with the multitude of permutations involved in ecosystem equations.
Simply
defined, the CPCU approach is COWS: “Conserving
Our World Sustainably” That’s our motto…, our rallying call. Regrettably,
breeding standards which made the LHAC survive for thousands of years against
tropical diseases, heat and its effects, among other hardships, have been
significantly interfered with especially since the last half of the 20th
century. Animal drugs, confinement, beef farming, and worse of all, bush
clearance in the name of making farms fit for HF have not only stripped the
ranges of numerous plant life but it also has led to disappearance of
homeopathic, naturopathic and therapeutic agents beneficial, not only for the
LHAC, but needless to say, all animate life.
In
Uganda, the Bahima are integrally experienced with
breeding standards of the LHAC and how suitable the environment should be in
order to carry a given LHAC population. They
attach spiritual significance to their cows, which directly or indirectly attach
them to pastoral land and land resources and all in nature. For instance for the Bahima, every hill and
valley, every well, tree, shrub and herb has a name that suggests the LHAC links
or delinks them “to historical or mythical events and to the ancestors who
gave them these cows and taught them to love them” Mark Infield (2003).
With
this in mind, the CPCU approach is to enable traditional local communities (TLCs)
in the cattle corridor, who have kept the LHAC there for millennia, to continue
doing so without degrading their pastures and ecosystems on pastures depend in
pursuit of recent standards of measure for wealth and livelihood.
The CPCU goal
Our
goal is ultimately to create a self-sufficient, sustainable, community-wide conservation
effort which will serve as a springboard for a return to sustainable environmental
conservation among the LHAC dependent communities. We believe replication will easily come along
quickly once it can be proven that economic self-sufficiency centered on COWS
is possible.
The CPCU approach
CPCU
activities are based on 5 pillars, namely:
·
Mobilize—create awareness
·
Organize—associate, systematize and restructure
·
Coordinate—harmonize, regularize and synchronize
·
Cooperate—work in partnership, liaise, and/or
bridge
·
Manage— operate, lead by example and/or mentor
Primary
objectives of CPCU
CPCU
has set out to achieve the following specific objectives centered on the LHAC
and the traditional local communities (TLCs) whose livelihoods continue to
revolve around it:
1.
Demonstrate that
the LHAC is both economically profitable and sustainable
The TLCs
generally recognize a number of important roles the cow plays in their lives. These include, among others, that the LHAC:
(i) is a source of food for the family; (ii) dictates protection of the commons
and communal ties; (iii) is the basis of the beauty and utility they consider
in the natural world; (iv) serves as a seal of social contract and, often, as a
medium of dispute resolution; (v) is an indicator of prosperity and social
status; and (vi) inspires spiritual (probably metaphysical) satisfaction, and/or
empirical knowledge. CPCU has set up a
conservancy in which to demonstrate all known best practices in the management
of the LHAC as learned from the TLCs.
2.
Demonstrate that it
is easier to achieve sustainable land management (SLM) of East African
rangelands with the LHAC than with the HF
Sustainability
of any ecosystem is best ensured by the people who live within and directly depend
on it for their livelihood. Outsiders
can only play a support role. This
includes the design of models and methodologies for land management. The Bahima, for example, inherited a rich
fund of indigenous knowledge (IK), which enabled them to live productively, for
several millennia, with their LHAC without antagonizing their environment whose
lifecycles they keenly observed, maintained and protected. CPCU has set the conservancy within a TLC
that is most interested in sustaining this way of life.
3.
Rediscover the
socio-cultural and spiritual framework that has long been the basis of the
harmonious balance between man and nature among LHAC keepers
The TLCs long-established practices entail a close symbiotic
relationship with the cow and the environment.
This stems from ancient civilizations that based continuity and survival
on sustainable cow economics. For
instance, among the Tutsi it was taboo to kill a cow for its meat. The meat
craze is only recent: it came with the advent of “modernization”. CPCU will explore this framework of domestic
animal management for land and environmental sustainability.
We hope you like to support this endeavor.
~~~
For details, please visit our website: www.rigumaho.org.
You may also post your thought or response on our blog: http://rigumaho.blogspot.com/
~~~
References
Epstein,
H. (1971). The Origin of the Domestic animals of Africa. New York, Africana
Publishing Corporation. 465.
Felius
M., 1995. Cattle Breeds: An Encyclopedia. Misset, Doetinchem. 799.
Hanotte,
O., Taweh, C.L., Bradley, D.G., Okomo, M., Verjee, Y., Ochieng, J. and Rege,
R.E.O. (2000). Geographical Distribution and Frequency of Tourine Bos Indicus Y
Specific Allele Amongst Sub-Saharan Africa n Cattle Breeds. Molecular Ecology 9 387-396.
Payne,
W.J.A. and Hodges, J. (1997). Tropical Breeds: Origins, Breeds and Breeding
Policies. Oxford, UK, Blackwell Science Ltd.
[1]
Sanga is another name the long horned Ankole cattle are known by internationally.
A place called Sanga, well known for these cows and inhabited by the Bahima, their
renowned keepers, is situated in the heart of the cattle corridor.
[2] J. Roscoe, The
Bahima: A Cow Tribe of Enkole in the Uganda Protectorate, The Journal of the Royal Anthropological Institute of Great
Britain and Ireland, Vol. 37, (Jan. -
Jun., 1907), pp. 93-118 ; Bahima http://agtr.ilri.cgiar.org/index.php?option=com_content&view=article&id=98&Itemid=116
[3]
http://blogs.worldwatch.org/nourishingtheplanet/five-indigenous-livestock-breeds-you-have-never-heard-of/
[4]
The Discovery of the Source of the
Nile by John Hannington Speke, http://www.gutenberg.org/ebooks/3284
[5]Accounts of Giants in Africa,
http://www.bibliotecapleyades.net/gigantes/Africa.html
[6]
http://www.flickr.com/photos/41892843@N08/5548425671/in/faves-rigumaho/
[7]
http://en.wikipedia.org/wiki/Ankole-Watusi