Report on the status of an element inscribed on the list of intangible cultural heritage in need of urgent safeguarding
A. Cover sheet
A.1.
State Party
Name of State Party
Kenya
A.2.
Date of deposit of the instrument of ratification, acceptance, approval or accession
This information is available online.
Date of deposit of the instrument of ratification, acceptance, approval or accession
2007-10-24
A.3.
Element inscribed on the Urgent Safeguarding List that is the subject of this report
Name of element
Traditions and practices associated with the Kayas in the sacred forests of the Mijikenda
Inscribed in
2009
Submitting State(s)
Kenya
A.4.
Reporting period covered by this report
Please indicate the period covered by this report.
Reporting period covered by this report
15/12/2017 - 15-11-2021
A.5.
Other elements inscribed on the Urgent Safeguarding List, if any
Please list all other elements from your country inscribed on the Urgent Safeguarding List, together with the year of inscription; for multinational elements, please indicate the other States concerned.
Other elements inscribed on the Urgent Safeguarding List, if any
Enkipaata, Eunoto and Olng'esherr, three male rites of passage of the Maasai community (2018)
Isukuti dance of Isukha and Idakho communities of Western Kenya (2014)
Rituals and practices associated with Kit Mikayi shrine (2019)
A.6.
Executive summary of the report
Please provide an executive summary of the report that will allow general readers to understand the current status of the element, any positive or negative impacts of inscription, the implementation of safeguarding measures during the reporting period and their possible update for the following years.
Executive summary of the report
Kayas are fortified settlements inhabited by Mijikenda communities. The Mijikenda comprises nine (9) distinct Bantu groups who speak closely-related languages. They include the Chonyi, Duruma, Digo, Giriama, Jibana, Kambe, Kauma, Rabai and Ribe. Due to pressure on land resources, urbanization and social transformation, these communities at some point began moving away from the Kayas (sacred forests) while abandoning the traditions and cultural practices associated with the Kayas in favour of informal urban settlements. This was at the expense of the traditional social structures that have bound them to their cultural and social identity, in harmony with the natural environment for a long time. The ‘Traditions and practices associated with the Kayas in the sacred forests of the Mijikenda’ were inscribed on 1st October, 2009 on UNESCO's List for Urgent Safeguarding.
Since inscription, the constant enactment of the traditions and cultural practices associated with the Kayas has strengthened the viability of this element. The element continues to play an important role, inter alia, as a symbol of identity, continuity and ultimate survival of the Mijikenda communities. Most practices associated with the Kayas have been embraced by a larger number of the members of the community today.
Among the safeguarding measures that have contributed to this success are; the revitalization of certain rituals using part of the income generated from the projects initiated; education of the youth on the importance of Mijikenda traditions and practices related to the Kayas; organization of community festivals and the inter-and intra-community cultural exchange programmes.
In addition, the council of elders has continued to play a significant role in the activities related to the safeguarding of these traditional practices. These roles include; management and conservation of Kaya forests and maintenance and strengthening of the councils by bringing on board new and younger members. These councils and other groups have worked very closely with the county administrative structures and local authorities to stop the destructive activities occurring within the Kaya forests. The establishment of community guards who have been working with the youth vigilante groups have acted as whistle blowers when the forests have been invaded. The economic gains so far made from the projects initiated have enhanced the spirit of ownership amongst the community members and the safeguarding measures.
The safeguarding measures put in place have empowered the Mijikenda communities and ensured viability and transmission of the element. The element is now more visibile through programmes such as increased school visits. With the involvement of the Mijikenda communities, the Department of Culture with the help of other key partners has updated the inventory and documentation related to the element.
A benchmarking programme has been initiated among the Kayas within Mijikenda communities. This programme is intended to reward the best preforming Kayas with regard to enactment of the traditional practices and rituals and the best conserved Kayas in relation to environmental conservation and regeneration.
A.7.
Contact person for correspondence
Provide the name, address and other contact information of the person responsible for correspondence concerning the report.
Title (Ms/Mr, etc.)
Dr.
Family name
Lagat
Given name
Kiprop
Institution/position
Department of Culture/ Director of Culture
Address
+P.O. Box 67374-00200, Nairobi, Kenya
Telephone number
+254 020 2727980-4 +254 020 2725329
E-mail address
roplagat@yahoo.com
Other relevant information
Cell Phone +254722853504
B
Mr
B. Status of element inscribed on the Urgent Safeguarding List
Refer to the nomination file or to previous reports, if any, as the basis for reporting on the current status of the element, and report only on relevant changes since the date of inscription on the List or since the previous report. Nomination files, specific timetables and earlier reports, if any, are available at https://ich.unesco.org or from the Secretariat, upon request.
The State Party shall pay special attention to the role of gender and shall endeavour to ensure the widest possible participation of the communities, groups and, where applicable, individuals concerned as well as relevant non-governmental organizations during the process of preparing this report, and is asked to describe how it has done so in point D below.
B.1.
Social and cultural functions
Please explain the social and cultural functions and meanings of the element today, within and for its community, the characteristics of the bearers and practitioners, and any specific roles or categories of persons with special responsibilities towards the element, among others. Attention should be given to any relevant changes related to inscription criterion U.1 (‘the element constitutes intangible cultural heritage as defined in Article 2 of the Convention’).
Social and cultural functions
“Kaya” means “home” in Mijikenda dialects. The Mijikenda are found in the coastal region between Kenya’s border with Tanzania in the south, and the northern limit of Kilifi County near the Tana River. The Kayas remain a valued cultural heritage for these communities because of their history. These forests are venues for many cultural and social events. There are myths and beliefs which relate to the sacredness of these forests. They are resting places of the ancestors; some communities still bury their dead in these places , and conduct other traditional cultural rituals and ceremonies. These groves bear the marks of human activity, particularly clearings and paths with cultural and historical significance. They are sacred trees, housing spirits, and providing links to the ancestors. The forest products are used for making masks (fingo) used in rituals and ceremonies; they represent the spirits of the forests and ancestors (who reside in forests) and thus express and evoke cultural links to the past. They continue to play a significant role within the framework of the traditions and cultural practices associated with the Mijikenda community. The Kayas are sacred sites where cleansing ceremonies and prayers are held to free the community from any calamities such as ailments, drought spells, pest and any other calamities. During the Covid 19 pandemic, special prayers and rituals were conducted. It is believed the community was spared from this calamity because of the invocation.
These traditional practices have bonded these communities and guaranteed them peaceful co-existence with nature and the entire ecosystem. In maintaining these cultural practices, the Kaya elders have endeavored to bridge the gap between their traditional beliefs and the
Christian and Islamic beliefs through holding meetings that ensure respect for each other.
The elders are not just custodians of the cultural traditions, but are also custodians of the forest diversity as they believe the forests are important for the sustainable well being of the community and humanity at large. These cultural spaces are sites for spiritual healings. They are important resources for medicinal plants and home to other biodiversity. During this Covid 19 pandemic, the elders have advocated for and created awareness on the use of traditional foods and medicines such as kavirira nyuma, mudungu and mutsomolo. “Chivuti” a medicinal plant, which for many years, has been used to treat respiratory diseases. It is what the community has been using to treat any Covid 19 related symptoms.
The Kambi (Council of Elders) is the highest traditional administrative organ. It is the custodian of the intangible cultural heritage of the Mijikenda. The Kambi holds meetings to resolve conflicts using the Mijikenda traditional conflict resolution systems, thus, creating order and peaceful coexistence. In the recent years however, the voice and authority of the Kaya elders is threatened by modern administrative structures, and in some cases, external interference that has disregarded traditional protocol.
These traditions and cultural practices nevertheless still enhance the community’s sense of identity and continuity through passing on knowledge, cultural and social values.
B.2.
Assessment of its viability and current risks
Please describe the current level of viability of the element, particularly the frequency and extent of its practice, the strength of traditional modes of transmission, the demographics of practitioners and audiences and its sustainability. Please also identify and describe the threats, if any, to the element's continued transmission and enactment and describe the severity and immediacy of such threats, giving particular attention to any strengthening or weakening of the element’s viability subsequent to inscription.
Assessment of its viability and current risks
The traditions and cultural practices associated with the Kayas are still very viable. There are weekly meetings by the elders on different days in the various Kayas. During the last four years, all the Kayas have held cleansing and prayer ceremonies (matambiko), at the beginning of the year before the planting season to invoke blessings on their crops and at the end of the end of the year as thanksgiving for the harvests. During these rituals, sheep and chickens are slaughtered to cleanse the community from any calamities such as ailments, drought spells, pest, and any other calamities. During these ceremonies, the commemorative funeral posts (vigango) are dressed. Women and men are involved in cooking rituals and traditional dances. The enactment was however slightly affected by the Covid 19 pandemic restrictions on gatherings. In some Kayas, the huts degenerated and the vigango were dishonored as they were not dressed as they should regularly be. Since the restrictions were lifted, the elders and other practitioners have resumed the enactment of these rituals.
Despite these challenges, the viability of this element has been strengthened by the inscription of the element into the Urgent Safeguarding List and on the World Heritage List for some Kayas. Its transmission from the older to the younger generation is now gradually being embraced. Transmission of knowledge is done through workshops, mapping of the cultural landscapes and making the traditional calendar.
These sacred groves remain significant to the community, not only for their cultural and social values, but also for the environmental, aesthetic, religious and economic values. They are still sites of ancestral burials and places where the community goes to communicate with their ancestors. In addition, they have become an important resource for sustainable development to the community through the income generation initiatives and the other materials like the herbal medicines, bee-keeping, tree nurseries among others that they provide.
The traditions and cultural practices associated with the Kayas have continued playing a central role in upholding a cohesive social order that has ensured sustainable internal peace and an all inclusive harmonious life amongst the community members. The elders have not only held prayers for peace but have spearheaded peace building initiatives and advocacy on the cultural benefits of the traditions associated with sacred Kaya forests of the Mijikenda. The sacred groves have been opened up to women, youth and any other interested groups. More women are now taking up leadership responsibilities in the management of the activities taking place in the Kayas. The very sacred places are nevertheless protected from unauthorized visitors.
A few Kayas have experienced conflicts between the elders and other interest groups regarding the management of these Kayas. Coastal Forest Conservation Unit (CFCU) of the National Museums of Kenya has initiated dialogue between the groups to resolve the impasse.
Other threats include allocation of some sacred groves outside the main Kayas for private development and lack of preparedness in the event of calamities like the bush fires particularly during this drought season.
B.3.
Implementation of safeguarding measures
Please report on the safeguarding measures described in the nomination file, and previous report, if any. Describe how they have been implemented and how they have substantially contributed to the safeguarding of the element during the reporting period, taking note of external or internal constraints such as limited resources. Include, in particular, information on the measures taken to ensure the viability of the element by enabling the community to continue to practise and transmit it. Include the following detailed information concerning the implementation of the set of safeguarding measures or safeguarding plan:
B.3.a.
Objectives and results
Indicate what primary objective(s) were addressed and what concrete results were attained during the reporting period.
Objectives and results
The primary objectives addressed in the safeguarding plan are as follows:-
i.To empower the Mijikenda communities with skills, knowledge and resources to promote viability and ensuring transmission of the element.
This was achieved through the income generating projects that facilitated the enactment of the element. Some Kayas initiated animals and poultry rearing (goats, sheep and chickens. they include Kaya Fungo, Rabai and Jibana in Kilifi County. Some Kayas have started a bead making project using seeds found in the Kaya forests and butterfly rearing. Others are engaged in brick making and fish farming. These projects enable the cleansing and prayer ceremonies (matambiko) to be continuously enacted thus keeping the element viable.
ii.To disseminate existing information related to the Mijikenda traditions and practices to the public with a view of raising awareness.
This was achieved to a reasonable degree through enhancing broadcasted content on the traditions and practices of sacred Kaya forest through media. The Kaya elders in collaboration with other stakeholders particularly Coastal Forest Conservation Unit (CFCU) have partnered with Radio Kaya, Msenangu FM and, Kenya Television Network to create awareness on the importance of the Kaya and the related traditional practices.
iii.To educate the youth and other community members on the importance and significance of the traditions and practices associated with the Kaya sacred forest.
One major activity towards achieving this objective was a training of teachers on Kaya traditions and an essay writing competition on the Kayas sponsored by UNDP. 1800 students participated in this competition. Besides, the students also participated in traditions performances related to the Kaya traditions. There were visits to the Kayas by Pwani University and Moi University students.
iv.To promote cooperation and networking amongst communities.
There have been inter-community dialogues among the elders from the different Kayas, like the visit by elders from the Rabai Kaya to the Gandini Kaya. in addition, the Kaya elders have initiated dialogue between themselves and the Christian and Islamic faithful.
v.To promote the management and environmental conservation of the sacred Kayas of the
Mijikenda.
The Kaya elders have spearheaded the protection of the forest diversity, firstly through their ritual of cleaning the forests paths. Secondly they have hired local guards to oversee any illegal misuse and encroachment on the Kaya forest, through synergy with Kenya Forest Services and Kenya Wildlife Services who have been incorporated in the management of the Kaya forests. in fact they are the eyes of the Coastal Forests Conservation Unit.
vi. To put in place favorable legislative and management framework in support of the safeguarding measures.
This role basically was under the custodianship of the National Government through the Department of Culture. Indeed the Protection of Traditional Knowledge and Traditional Cultural Expressions Act 2016 was passed. Sensitization and capacity building on the Act is ongoing among the different stakeholders including the communities. It is anticipated that it will give the required authority to cultural practitioners who are owners and custodians of their cultural heritage so that they can freely experience their cultural expressions.
B.3.b.
Safeguarding activities
List the key activities that were carried out during this reporting period in order to achieve these expected results. Please describe the activities in detail and note their effectiveness or any problems encountered in implementing them.
Safeguarding activities
1. Recreating and enactment of Kaya traditional ritual ceremonies:
Cleansing and prayer ceremonies (matambiko) were held. These rituals were conducted to protect the community from ailments, drought spells, pest and any other calamities. During theses rituals, a sheep and a chicken is slaughtered to cleanse the community from any calamities. These were particularly prevalent during the outbreak of the Corona virus pandemic and during the drought spell. The community believes that the Covid pandemic never affected it substantially due to the prayers and the lifestyle of the members. During the pandemic, the Kaya elders created awareness on the use of traditional foods that are medicinal such as Jikosho, Mnavu, Salakushe, Chishombo-mhogo mkunde Mrembeganga and Muturituri used for family planning. Various Kayas constructed traditional huts where cultural objects and instruments are kept. Other traditional rituals and ceremonies were held by the various Kayas particularly at the beginning of the year to open the planting season through supplication for rains and intercession for a bumper harvest. Special ceremonies were also held around September 2021 as a thanksgiving for the harvests.
2. Meetings, seminars and workshops where community representatives and other stake holders exchange ideas and share common challenges and way forward.
The voice and authority of the Kaya elders is threatened by modern administrative structures from the county and national governments. Towards this end, there have been meetings between Kaya elders and other interested parties including Christian and Islamic faithful. These meetings were intended to create awareness and a common understanding about the role of the traditions associated with the Kaya forests. They were meant to dispel any suspicions that these traditions are retrogressive. It was noted that these traditions have social, cultural, environmental, economic and political values. Meetings have also been held to resolve conflicts using the Mijikenda traditional conflict resolution systems. There were several peace building capacity workshops conducted to create awareness on the values and benefits of the traditions associated with the sacred Kaya forests of the Mijikenda. Above all, the Kaya elders have made these sacred groves more accessible to all people to dispel any fears about them being witchcraft hubs. The lockdown and other regulation imposed during this Covid 19 pandemic has slowed down the frequency of these ceremonies
3. Income generating activities
Some Kayas initiated animals and poultry rearing (goats, sheep and chickens. They include Kaya Fungo, Rabai and Jibana in Kilifi County. This initiative was sponsored BY Institute for Culture and Ecology. Some Kayas are still engaged in bee keeping though his project has been adversely affected by climatic change. The women from Kaya Kauma have started a bead making project using seeds found in the Kayas. In addition, there is the butterfly rearing. These programmes were sponsored by (UNDP) through Small Grants Programme. Some Kayas like Kaya Kambe, are engaged in fish farming. there are also other economic activities like brick-making in Kaya Duruma.
4. Broadcast programmes on traditions and practices of Kaya through national media and dissemination programmes on traditions and practices of Kaya through the media
The Kaya elders in collaboration with other stakeholders particularly Coastal Forest Conservation Unit (CFCU) of the National Museums of Kenya have used the media through Radio Kaya Msenangu FM and, Kenya Television Network to create awareness on the importance of the Kaya and the related traditional practices.
5. Enhancing intergenerational linkages, knowledge transmission and learning between the elders and youth
In Kaya Kambe, the youth participated in a tree planting ceremony and in the cleaning rituals as a way of inducting them to the cultural expressions associated with the sacred Kaya forests. The elders of Kaya Jibana transmitted knowledge to the youth through a workshop and mapping of the cultural landscape. They were involved in making the traditional calendar. In Kaya Digo and Kinondo, youth helped in cleaning the paths and building the huts. Several youth groups have had an opportunity to visit the Kayas. Moi University students visited Kaya Digo. The students had an opportunity to walk around the Kaya and inducted to the Kaya traditions. Kaya Rabai equally hosted students from Pwani University.
6. Tree planting exercise
7. Inter-and intra community cultural exchange programmes
There have been inter-community dialogues among them, a visit by elders from the Rabai Kaya to the Gandini kaya. During these meetings, the elders resolved that before any Kaya elders approve anything in any one community; the matter must have the approval of elders from that community, thus, strengthening social cohesion among the Mijikenda community and other communities.
8. Education programmes in schools
The UNDP through Kilio cha Haki and the Coastal Forests Conservation Unit organized a workshop to breach the intergenerational gap. This workshop encompassed training of teachers and an essay writing competition on the kayas. 1800 students participated in this competition. Besides, the students also participated in traditions performances.
9. Recruitment of community guards
To strengthen the security within the Kayas and protect them from illegal encroachment and misuse various Kayas employed guards. They include Kaya Fungo, Ribe, Kambe, Jibana and Kaya Mlima Zombo. These guards protected the forests from illegal activities such as charcoal burning, grazing of domestic animals and tree harvesting.
B.3.c.
Participation of communities, groups or individuals in the safeguarding activities
Describe how communities, groups or, if appropriate, individuals as well as relevant non-governmental organizations have effectively participated, including in terms of gender roles, in the safeguarding measures. Describe the role of the implementing organization or body (name, background, etc.) and the human resources that were available for implementing safeguarding activities.
Participation of communities, groups or individuals in the safeguarding activities
The Department of Culture has played a coordination role to ensure there are suitable conditions for meaningful community and stakeholder participation in the management of this heritage. The Kaya elders have been central in ensuring the continued enactment of the cleansing and prayer ceremonies where men, women and youth are involved in the rituals and the traditional dances, thus ensuring the viability of the element. These groups participate in erecting of the traditional huts. These huts store the cultural objects and instruments used in the rituals.
The Kaya elders using the funds they secure from various donors have hired local guards from the community to protect these sacred groves from encroachment by people who want to graze their animals or cut trees for charcoal burning. The youth participated in the cleansing ceremony as a way of inducting them to the practices, therefore transmitting the cultural expressions associated with the sacred Kaya forests thus keeping the element viable. There have been many tree-planting exercises and nearly all the Kayas have established tree nurseries with the support of Coastal Forest Conservation Unit and the Kenya Forests Services. Without the forests, the element will have no home.
Some of the Non-Governmental Organizations that have supported the safeguarding measures include Action Aid through Worldwide Fund for Nature that facilitated a workshop to establish an overall council of elders that would coordinate and oversee the implementation of the safeguarding plans; Institute for Culture and Ecology that procured goats, sheep and hens for breeding to ensure that the instruments used in the rituals are sustainably available; UNDP through Kilio cha Haki organized a workshop to bridge the intergenerational gap. Trust for Indigenous Culture and Health (TICAH), which also sponsored a workshop to create awareness on the important role played by the rituals and practices associated with the element. Coastal Forest Conservation Unit has been instrumental in overseeing the general maintenance of the forests and ensuring that Kayas practices are protected. The institution has been very instrumental in mitigating on conflict of interests in the management of the Kayas. UNDP through Small Grants Programme has build capacity and supported income generating activities including butterfly rearing, beekeeping, pottery and bead making. Other than supporting the livelihoods of the practitioners, a percentage of the earnings are given to support the enactment of the element. UNDP has also supported brick-making in some Kayas. Other institutions that have supported the safeguarding measures are the Kenya Wildlife Services, the Kenya Forest Services, particularly for forests that have been gazette, and the County Governments of Kilifi and Kwale where these Kayas are domiciled.
The Department of Culture has worked with other relevant state agencies such as the Permanent Presidential Music Commission, the Department of Film Services, the National Museums of Kenya and Coastal Forest Conservation Unit that are key to the safeguarding programmes as they have the technical expertise and the capacity required to the implement the safeguarding measures.
B.3.d.
Timetable
Indicate in a timetable when each activity was implemented.
Timetable
1. Date: September 2017
Location: Kaya Fungo
Activity: The members initiated the erection of temporary signage;
2. Date: September 2017
Location: Kaya Kambe
Activity: A fish pond was established;
3. Date: April, 2018
Location: Kaya Rabai
Activity: Hiring of guards from the community to protect the forest;
4. Date: 28th June, 2018
Location: Kaya Rabai
Activity: Special cleansing ceremony conducted;
5. Date: 23rd July 2018
Location: Kaya Rabai
Activity: Establishment of an overall Council of Elders;
6. Date: July 2018
Location: Kaya Fungo
Activity: hire of guards to protect the forest;
7. Date: August, 2018
Location: Kaya Jibana
Activity: Construction and repairing of traditional huts;
8. Date: 21st August 2018-
Location: Kaya- Kauma
Activity: 100 students visited the Kaya to learn about the Kaya traditions;
9. Date: January 2018
Location: Kaya Digo
Activity: Cleaning of and repairing of the traditional huts;
10. Date: May 2019
Location: Kaya Mlima Zombo
Activity: Tree planting;
11. Date: 11th July 2019
Location: Kaya Duruma
Activity: Capacity building workshop on climate friendly crops;
12. Date: 23rd January, 2020
Location: Kaya Ribe
Activity: Cleaning and repairing of traditional huts by youth to induct them to the cultural expressions associated with the sacred Kaya forests;
13. Date: January, 2020
Location: Kaya Rabai
Activity: Construction and repairing of traditional huts;
14. Date: 3rd February 2020
Location: Kaya Rabai
Activity: Peace building capacity workshop and creation of awareness on the cultural benefits of the Kaya traditions;
15. Date: 12th March 2020
Location: Kaya Gandini
Activity: Intercultural exchange programme;
16. Date: March 2020
Location: Kaya Fungo
Activity: Tree planting;
17. Date: 24th March 2020
Location: Kaya Jibana
Activity: Transmission of knowledge to youth through a workshop, mapping of the cultural landscapes and making the traditional calendar;
18. Date: 5th April 2020
Location: Malindi
Activity: Workshop held on safeguarding culture during times of a pandemic;
19. Date: August 2020
Location: Kaya Jibana
Activity: Essay writing Competition on the Kayas by 1800 students;
20. Date: August 2020
Location: Kaya Kauma
Activity: Capacity building workshop on butterfly rearing, beekeeping, pottery and bead making;
21. Date: August, 2020
Location: Kaya Mlima Zombo
Activity: Stakeholders’ meeting to create synergy between the KFS, KWS, County administration and community forest association;
22. Date: 2020-2021
Location: Kaya Duruma
Activity: Census of the Colubus monkeys;
23. Date: February – march 2021
Location: Kaya Gandini and Mswakara
Activity: Transmission of knowledge about the Kaya traditions to 50 students;
24. Date: 4th September 2021
Location: Kaya Rabai
Activity: Capacity building workshop to create awareness in the significance of Kaya.
B.3.e.
Budget expenditures
Provide the detailed amounts of the funds used for the implementation of each activity (if possible, in US dollars), identifying the funding source for each (governmental sources, in-kind community inputs, etc.).
Budget
1. Activity: Erection of temporary signage
Approximate amount used: US$ 890
Source of funding (SoF) : Kenya National Commission for UNESCO (KNATCOM)
2. Activity: Establishment of a fish pond
Approximate amount used: Kshs US$ 15100
SoF: Community initiative through Coastal Forests Conservancy Unit
3. Activity: Hiring of guards from the community to protect the forest
Approximate amount used: Kshs US$ 890
SoF: (KNATCOM)
4. Activity: Special cleansing ceremony
Approximate amount used: Kshs US$ 265
SoF: Institute for Culture and Ecology
5. Activity: Establishment of an overall Council of Elders
Approximate amount used: Kshs Kshs US$ 265
SoF: Action Aid through Worldwide Fund for Nature
6. Activity: Hire of guards to protect the forest
Approximate amount used: US$ 890
SoF: (KNATCOM)
7. Activity: Construction and repairing of traditional huts
Approximate amount used: Kshs US$ 800
SoF: Ministry of Culture
8. Activity: Students visit to learn about the Kaya traditions
Approximate amount used: Kshs US$ 700
SoF: Kiko net
9. Activity: Cleaning of and repairing of traditional huts
Approximate amount used: Kshs US$ 450
SoF: Privately sponsor
10. Activity: Tree planting
Approximate amount used: Kshs US$ 265
SoF: Kenya Forest Services
11. Activity: Workshop on climate friendly crops
Approximate amount used: Kshs US$ 450
SoF: Kilimo na Biashara
12. Activity: Cleaning and repairing of traditional huts by youth to induct them to the cultural expressions associated with the Kayas
Approximate amount used: Kshs. US$ 890
SoF: (KNATCOM)
13. Activity: Construction and repairing of traditional huts
Approximate amount used: Kshs US$ 300
SoF: Community initiative
14. Activity: Peace building capacity workshop and creation of awareness on the cultural benefits of the Kaya traditions
Approximate amount used: Kshs US$ 530
SoF: Trust for Indigenous Culture and Health
15. Activity: Intercultural exchange programme
Approximate amount used: Kshs US$ 530
SoF: UNDP through Small Grants Programme
16. Activity: Tree planting
Approximate amount used: Kshs US$ 200
SoF: Kiko net
17. Activity: Transmission of knowledge to youth through a workshop, mapping of the cultural landscapes and making the traditional calendar
Approximate amount used: Kshs US$ 200
SoF: UNDP through Kilio cha Haki
18. Activity: Workshop on safeguarding culture during times of a pandemic
Approximate amount used: Kshs US$ 13300
SoF: UNDP
19. Activity: Essay writing Competition on the Kayas by 1800 students
Approximate amount used: Kshs US$ 22150
SoF: UNDP
20. Activity: Capacity building workshop on butterfly rearing, beekeeping, pottery and bead making
Approximate amount used: Kshs US$ 225
SoF: UNDP through Small Grants Programme
21. Activity: Stakeholders’ meeting to create synergy between the KFS, KWS, County administration and community forest association
Approximate amount used: Kshs US$ 225
SoF: Kenya Forest Services
22. Activity: Census of the Colubus monkeys
Approximate amount used: Kshs US$ 22150
SoF: Kenya Wildlife Services
23. Activity: Transmission of knowledge about the Kaya traditions for 50 students
Approximate amount used: Kshs US$ 450
SoF: Ministry of Education
24. Activity: Workshop to create awareness in the significance of Kaya
Approximate amount used: Kshs US$ 265
SoF: Plan International Coastal Program
B.3.f.
Overall effectiveness of the safeguarding activities
Provide an overall assessment of the effectiveness of the activities undertaken to achieve the expected results and of the efficiency of the use of funds for implementing the activities. Please indicate how the activities contributed to achieving the results and whether other activities could have contributed better to achieving the same results. Also indicate whether the same results could have been achieved with less funding, whether the human resources available were appropriate and whether communities, groups and individuals could have been better involved.
Overall effectiveness of the safeguarding activities
Cleansing and prayer ceremonies have sustained the viability of the element and provided the practitioners with a sense of identity, pride and ownership. Peace building capacity workshops have created respect and better awareness on the cultural significance of the traditions associated with the Sacred Kaya Forests. The funds from income generation activities have enable the frequency of the enactment of this element. The use of the media through radio and TV stations, billboards and printed T-shirts have enabled the dissemination of information and created better understanding on the element. The Kayas have now been opened up to members from all spheres of life, including Christian and Islamic faithful. This is in view of the fact that there was suspicion about these traditions and most of the practitioners had been branded witches to a point of endangering their lives.
Information on the element has not only been transmitted through the visits by students at the lower level up to the university level. The youth from the community have been actively involved in the cleaning activities and in the building of the traditional huts, thus gradually transmitting over these traditions to the younger generation. This will ensure the continuity of these practices for future generations. The involvement of women in the rituals and management of the Kaya through leadership positions has resulted in an increase in the number of practitioners. The synergy between the practitioners and the Kenya Forest Service, Kenya Wildlife Service, County administration and Community Forest Association has given the practitioners easy access to the sacred site, even for gazatted forests, as the practitioners have become part of the forest management and protection.
The funding is limited and most of the leadership in various Kayas was not able to break down the budgets to indicate how the funds were used. There is need to build capacity on book keeping. Other than the funds used for the rituals and ceremonies within the Kayas, the various sponsors met the costs of the activities they undertook. In addition, the funds are not available on a regular basis and are used on a need be basis. Better results could probably be achieved if a bottom up approach was used when identifying activities to be funded by the various sponsors.
There is limited human resource, particularly for the members of the local community, hired to guard the forests. This is particularly because there are limited funds to appreciate their work and to buy them the necessary protective gear effective enough during the dry or wet seasons. In addition, the Coastal Forests Conservation Unit, which is the main link between the Kayas and other stakeholders, is limited in human resource, infrastructure, and basic working tools, including transport facilities.
These activities are adequate but are scantly implemented because of limited human resource in the above mentioned areas, coupled with limited funding to effectively implement the activities. The effectiveness of these activities were also adversely affected in the last two years by the Covid 19 pandemic regulations and restrictions.
C
Litswa
C. Update of the safeguarding measures
C.1.
Updated safeguarding plan
Please provide an update of the safeguarding plan included in the nomination file or in the previous report. In particular provide detailed information as follows:
- a. What primary objective(s) will be addressed and what concrete results will be expected?
- b. What are the key activities to be carried out in order to achieve these expected results? Describe the activities in detail and in their best sequence, addressing their feasibility.
- c. How will the State(s) Party(ies) concerned support the implementation of the updated safeguarding plan?
Updated safeguarding plan
The primary objectives addressed in the safeguarding plan are as outlined:-
I. To empower the Mijikenda communities with skills, knowledge and resources to promote viability and ensure transmission of the element;
1. Bench marking programmes to evaluate and assess what particular activities suit each Kaya given the individual uniqness and challenges faced by each. There are projects that have been initiated in some Kayas like the brick making at Kaya Duruma and the butterfly-rearing at Kaya Kauma. These will be replicated in the other Kayas given that the climatic conditions are basically the same. ;
2. Strengthening the existing projects. These projects include the bee keeping initiative. Institute for Culture and Ecology donated (goats, sheep) and hens to Kaya Fungo, Rabai and Jibana. This ensured the viability of the rituals associated with the Kaya traditions. These animals and birds were donated for breeding. Through appeal to other stakeholders, it is anticipated that the other Kayas which missed out will be offered the same to ensure sustainability of the rituals
ii. To disseminate existing information related to the Mijikenda traditions and practices to the public with a view to raising awareness.
1. Engaging Radio Kaya, Msenangu FM and other media channels to disseminate information on the Kayas.
2. Create a website on the traditions associated with the sacred Kaya forests of the Mijikenda
3. Enhance the inter and intra cultural exchange programmes;
4. Give the Kayas more visibility through nominating Kayas elders for national honours and awards;
5. Open up the Kayas for more visitors within the framework of the restrictions layed out by the traditions on respect for places that cannot be accessed for unauthorised persons.
iii. To educate the youth and other community members on the importance and significance of the traditions and practices associated with the Kaya sacred forest.
1. Open up the Kayas to students and younger persons.
2. Organize annual community festivals;
iv. To promote cooperation and networking within the communities and with stake holders.
1. Enhance inter-and intra community cultural exchange programmes;
2. Hold meetings, seminars and workshops where community representatives can exchange ideas and share common challenges with other stake holders and design a way forward.
v. To promote the management and environmental conservation of the sacred Kayas forests.
1. Recruit more community guards;
2. Procure operational resources for maintaining the forest
vi. Put in place favorable legislative and management framework to support the safeguarding measures through Create awareness on:
1. The Protection of Traditional Knowledge and Cultural Expressions Act, 2016.
2. The National Museums and Heritage Act 2006
3. The National Culture and Heritage Policy
It is anticipated that the State through the Department of Culture will work in collaboration with other stakeholders including, Kaya Elders, Civil society, Coastal Forests Conservation Unit, the Kenya Forests Services and the Kenya Wildlife Services, Ministry of Education, County Governments of Kilifi and Kwale to raise the required funds. The State will also seek for international partnership where necessary.
C.2.
Timetable for future actitivies
Provide a timetable for the updated safeguarding plan (within a time-frame of approximately four years).
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Timetable
Timetable for updated safeguarding plan
i. Empowering the Mijikenda communities with skills, knowledge and resources to promote viability and ensuring transmission of the element.
1. 2022 - 2023 – Income generating activities for Kaya Kambe, Ribe and Kauma
2. 2023 – 2024 –income generating activities for Kaya Chonyi, Digo, Kinondo,Duruma;
ii. Disseminating existing information related to the Mijikenda traditions and practices to the public with a view of raising awareness.
1. 2022 – Nominate at least three Kaya Elders for nomination at the National honours and awards;
2. 2022 – 2025: Continued awareness through different medium including printed messaging on T-shirts and billboards;
3. 2022 – 2025: Hold at least 5 major cultural festivals if the Covid 19 pandemic regulations and restrictions are relaxed;
4. 2024 - Establishment of a website;
iii. Educating the youth and other community members on the importance and significance of the traditions and practices associated with the Kaya sacred forest;
1. 2022 – 2025: Each Kaya to be to visited by two student groups each year;
2. 2022– 2025: Hold five major Community festivals;
iv. Promoting cooperation and networking within the communities and with stake holders
1. 2023 – 2024: One cultural cultural exchange programme;
2. 2023 – 2024: One seminar/workshop each year to evaluate the progress made and the challenges being experienced;
v. Promoting the management and environmental conservation of the sacred Kayas forests.
2021 – 2025: Recruiting of community guards and procuring equipment for forest maintenance
1. 2021 – 2023: Putting in place favorable legislative and management framework to support the safeguarding measures
C.3.
Budget for future activities
Provide the estimates of the funds required for implementing the updated safeguarding plan (if possible, in US dollars), identifying any available resources (governmental sources, in-kind community inputs, etc.).
Budget
Estimated budget
1. Empowering the Mijikenda communities with skills, knowledge and resources to promote viability and ensuring transmission of the element.
Income generating activities for Kaya Kambe, Ribe, Rabai, Fungo and Kauma at US $ 7000;
income generating activities for Kaya Chonyi, Digo, Kinondo,Duruma at US $ 5,600;
Total cost US $ 11,200.
1. Nominate at least three Kaya Elders for nomination at the National honours and awards at US $ 5,00;
2. Creation of awareness through different media including printed messaging on T-shirts and billboards at US $ 2700;
3. Hold at least 5 major cultural festivals if the covid 19 pandemic are relaxed at US $ 14,400;
I. Hire of tents and chairs;
II. Hire of a public address system;
III. Provision of lunches and refreshments;
IV. Hire of buses to transport the performing teams;
V. Distribution of ICH materials;
VI. Hire of equipment and exhibition materials;
VII. Facilitation of interpretation;
4. Establishment for a website at US $ 6,500
Total cost US $ 24,600
iv. Educate the youth and other community members on the importance and significance of the traditions and practices associated with the Kaya sacred forest.
1. Each of the 9 Kayas to be to visited by 100 students each year at US $ 2000;
I. Hire of buses;
II. Provision of lunches and refreshments;
III. Distribution of ICH materials;
IV. Token for cleansing the Kayas;
Total cost US $ 18,000.
v. Promote cooperation and networking within the communities and with stake holders.
1. One cultural cultural exchange programme at US $ 3000;
I. Provision of lunches and refreshments;
II. Purchase of stationery;
III. Fare reimbursement for 30;
IV. Hire of hall;
V. Hire of equipment;
VI. Distribution of ICH materials;
2. One seminar/workshop at US $ 6550;
I. Provision of lunches and refreshments;
II. Purchase of stationery;
III. Fare reimbursement for 30;
IV. Hire of hall;
V. Hire of equipment;
Total cost US $ 9550.
vi. Promote the management and environmental conservation of the sacred Kayas forests.
1. Purchase for protection gear @ US $ 3000
2. Procuring equipment for forest maintenance @ US $ 7000
Total cost US $ 10000
vii. Put in place favorable legislative and management framework to support the safeguarding measures.
2017 - 2018– at US $ 6000
Total cost US $ 6000
C.4.
Community participation
Please describe how communities, groups and individuals, as well as relevant non-governmental organizations have been involved, including in terms of gender roles, in updating the safeguarding plan, and how they will be involved in its implementation.
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Community participation
In line with article 15 of the Convention, community participation has been foregrounded in all activities that have been undertaken to safeguard the Kayas. The Kaya elders hold weekly meetings to discuss about the status of the Kayas. Each Kaya has its own day for these meetings. Besides, there are inter-community dialogues to harmonize the activities in each Kaya. These meeting have also been used as forums to strengthen the safeguarding measures and address any threats. It is during these meetings that strategies on how to safeguard the individual Kayas and how to address the challenges are discussed. They are coordinated by the Coastal Forest Conservation Unit.
Other than transmitting knowledge on the traditions associated with the sacred Kaya forests, through workshops and mapping of the cultural landscapes, the youth, have been involved in guarding the Kaya forests from illegal encroachment so that these sacred groves can remain secure for future generations. The Kayas are now not only more accessible to women and youth, but they now have slots in the leadership, management and decision making about the rituals and other activities conducted in the Kayas. Women and youth participate in the cleaning ceremony, rituals and associated dances, as a way of inducting them to the cultural expressions associated with the sacred Kaya forests. This has worked well as a strategy that enhances the viability of the element.
Workshops sponsored by institutions like Action Aid through Worldwide Fund for Nature have been held to strengthen the role of the Council of Elders as a strategic plan to enhance the safeguarding measures.
In an endeavor to strengthen the safeguarding measures, the Kenya National Commission for UNESCO, in collaboration with the Coastal Forest Conservation Unit and other stakeholders initiated a biannual programme of assessing the Kaya and rewarding them on the basis of how they have been maintained and kept active through the enactment of the element. This programme that involves cash and material rewards has proved to very effective in supporting the safeguarding measures.
There are various institutions that have supported the income generating activities including the butterfly rearing, beekeeping, pottery, brick and bead making. These institutions include UNDP and Action Aid that have funded these programmes through national NGOs. A percentage of the earnings from these activities has been channeled to activities that support the safeguarding measures. In addition, synergy between the Kenya Forest Services , Kenya Wildlife Services, the County administrative institutions and Community Forest Association have been part of the long term plans to support the safeguarding measures.
C.5.
Institutional context
Please report on the institutional context for the local management and safeguarding of the element inscribed on the Urgent Safeguarding List, including:
- a. the competent body(ies) involved in its management and/or safeguarding;
- b. the organization(s) of the community or group concerned with the element and its safeguarding.
2007-10-24
Institutional context
The Department of Culture in the Ministry of Sports, Culture and Heritage is the competent body involved in the management of the element and in charge of safeguarding Intangible Cultural Heritage. The Department of Culture collaborates with Coastal Forest Conservation Unit, the National Museums of Kenya, Kenya National Archives and Documentation Services, Permanent Presidential Music Commission, Centre for Heritage Development in Africa and the County Governments of Kilifi and Kwale.
At the community level, the Kaya Council of Elders, Kaya community Forest conservation groups, women groups, youth groups, traditional dance troupes, National Traditional Herbalists Practitioners Association (NATHEPA) Coast branch, and the local administration are involved in the safeguarding of the element.
D
George
D. Participation of communities in preparing this report
Describe the measures taken to ensure the widest possible participation of the communities, groups and, where applicable, individuals concerned as well as relevant non-governmental organizations during the process of preparing this report.
Participation of communities in preparing this report
Within the framework of Article 15 of the Convention and Article 157 of the Operational Directives, the Department of Culture organized a series of consultative meetings with representatives from the Chonyi, Duruma, Digo, Giriama, Jibana, Kambe, Kauma, Rabai and Ribe who form the nine major Mijikenda communities. Members of the community were involved in the preparation of this report in the widest manner possible. They included the Council of Elders, women and youth representatives and for some cases individuals who have been involved in safeguarding activities were also involved. In addition, relevant stakeholders including the National Museums of Kenya through the Coastal Forest Conservation Unit, the Centre for Heritage Development in Africa, Kaya Conservation Groups, the Department of Forestry, County administration and other stakeholders participated broadly in the preparation of this report. The final meeting to validate and adopt on 24th November 2021 in Kilifi County.
In the process of preparing this report, due respect for customary practices governing access to the element or aspects were adhered to.
E
Principal Cultural Officer and 2003 Convention Focal Point
E. Signature on behalf of the State Party
The report should be signed by an official empowered to do so on behalf of the State, and should include his or her name, title and the date of submission.
Name
Dr. Kiprop Lagat
Title
Director of Culture
Date
09-12-2021
Signature
Upload signed version in PDF
© Department of Culture, 2009 
