Rapport sur l'état d'un élément inscrit sur la liste du patrimoine culturel immatériel nécessitant une sauvegarde urgente
A. Page de couverture
A.1.
État partie
Nom de l'État partie
Kenya
A.2.
Date du dépôt de l'instrument de ratification, d'acceptation, d'approbation ou d'adhésion
Elle peut être consultée en ligne.
Date of deposit of the instrument of ratification, acceptance, approval or accession
2007-10-24
A.3.
Élément inscrit sur la Liste de sauvegarde urgente qui fait l'objet du présent rapport
Nom de l'élément
Traditions and practices associated with the Kayas in the sacred forests of the Mijikenda
Inscrit en
2009
État(s) soumissionnaire(s)
Kenya
A.4.
Période considérée dans le présent rapport
Veuillez indiquer la période couverte par le présent rapport.
Reporting period covered by this report
15/12/2017 - 15-11-2021
A.5.
Autres éléments inscrits sur la Liste de sauvegarde urgente, le cas échéant
Veuillez établir une liste de tous les autres éléments présents sur le territoire de votre pays qui sont inscrits sur la Liste de sauvegarde urgente et indiquer en quelle année ils y ont été inscrits ; pour ce qui est des éléments multinationaux, veuillez indiquer quels autres États sont concernés.
Other elements inscribed on the Urgent Safeguarding List, if any
L’Enkipaata, l’Eunoto et l’Olng’esherr, trois rites de passage masculins de la communauté masaï (2018)
La danse Isukuti des communautés Isukha et Idakho de l’ouest du Kenya (2014)
Les rituels et pratiques associés au sanctuaire de Kit Mikayi (2019)
A.6.
Synthèse du rapport
Veuillez fournir une synthèse du rapport, qui permette au grand public de comprendre l'état actuel de l'élément, mentionne toute incidence positive ou négative de son inscription et fasse état des mesures de sauvegarde mises en œuvre pendant la période considérée et leur possible mise à jour les années suivantes.
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.
Personne à contacter pour la correspondance
Donnez le nom, l'adresse et les coordonnées d'une personne à qui toute correspondance concernant le rapport doit être adressée.
Titre (Mme/M., etc.)
Dr.
Nom de famille
Lagat
Prénom
Kiprop
Institution/fonction
Department of Culture/ Director of Culture
Adresse
+P.O. Box 67374-00200, Nairobi, Kenya
Numéro de téléphone
+254 020 2727980-4 +254 020 2725329
Adresse électronique
roplagat@yahoo.com
Autres informations pertinentes
Cell Phone +254722853504
B
Mr
B. État de l'élément inscrit sur la Liste de sauvegarde urgente
Veuillez vous référer au dossier de candidature ou aux précédents rapports, le cas échéant, pour savoir quand établir un rapport sur l'état actuel de l'élément et ne rendez compte que des changements pertinents survenus depuis la date de son inscription sur la Liste ou depuis le précédent rapport. Les dossiers de candidature, les calendriers spécifiques et les précédents rapports, le cas échéant, sont disponibles à l'adresse suivante : https://ich.unesco.org ou peuvent être demandés au Secrétariat.
L'État partie s'efforce de prêter une attention particulière au rôle du genre et d'assurer la plus large participation possible des communautés, des groupes et, le cas échéant, des individus concernés ainsi que des organisations non gouvernementales pertinentes pendant le processus de préparation de ce rapport ; il lui est demandé au point D ci-dessous de décrire de quelle manière il y est parvenu.
B.1.
Fonctions sociales et culturelles
Expliquez les fonctions, les significations sociales et culturelles de l'élément aujourd'hui, au sein et pour ces communautés, les caractéristiques de ses détenteurs et de ses praticiens et décrivez, entre autres, toute catégorie de personnes exerçant un rôle ou des responsabilités spécifiques vis-à-vis de l'élément. Une attention particulière devrait être accordée à tout changement pertinent susceptible d'avoir des répercussions sur le critère d’inscription U.1 (« L’élément est constitutif du patrimoine culturel immatériel tel que défini à l'article 2 de la 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.
Analyse de sa viabilité et risques auxquels il est actuellement exposé
Décrivez le degré actuel de viabilité de l'élément, en particulier la fréquence et l'étendue de sa pratique, la vigueur des modes de transmission traditionnels, la composition démographique des praticiens et des publics, et sa durabilité. Veuillez aussi identifier et décrire les facteurs qui, le cas échéant, constituent une menace pour la pérennité de la transmission et de la représentation de l'élément et indiquez le degré de gravité et de proximité de tels facteurs, en accordant une attention particulière à tout renforcement ou affaiblissement de la viabilité de l'élément suite à son 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.
Mise en œuvre des mesures de sauvegarde
Veuillez rendre compte des mesures de sauvegardes qui ont été décrites dans le dossier de candidature et dans un précédent rapport, le cas échéant. Décrivez de quelle manière elles ont été mises en œuvre et ont contribué de façon substantielle à la sauvegarde de l'élément au cours de la période considérée, en tenant compte des contraintes externes ou internes telles que des ressources limitées. Incluez en particulier des informations sur les mesures prises afin d'assurer la viabilité de l'élément en permettant à la communauté d'en poursuivre la pratique et la transmission. Fournissez les renseignements suivants en ce qui concerne la mise en œuvre de l’ensemble des mesures de sauvegarde ou du plan de sauvegarde :
B.3.a.
Objectifs et résultats
Indiquez quels objectifs principaux ont été atteints et quels résultats concrets ont été obtenus pendant la période considérée.
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.
Activités de sauvegarde
Dressez la liste des principales activités menées au cours de la période considérée pour obtenir ces résultats escomptés. Veuillez décrire les activités en détail en mentionnant leur efficacité et tout problème rencontré dans leur mise en œuvre.
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 de communautés, de groupes ou d'individus aux activités de sauvegarde
Veuillez décrire de quelle manière les communautés, les groupes ou, le cas échéant, les individus ainsi que les organisations non gouvernementales pertinentes ont participé de façon effective à l'exécution des mesures de sauvegarde, y compris en termes de rôles du genre. Décrivez le rôle joué par l'organisation ou l'organe chargé de l'exécution (dénomination, informations de référence, etc.) et les ressources humaines qui ont été mises à disposition pour la mise en œuvre des activités de sauvegarde.
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.
Calendrier
Indiquez, sous forme de calendrier, les dates de mise en œuvre de chacune des activités.
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.
Dépenses budgétaires
Veuillez fournir le détail des montants des fonds utilisés pour la mise en œuvre de chaque activité (si possible, en dollars des États-Unis), en indiquant dans chaque cas l’origine du financement (sources gouvernementales, contributions en nature des communautés, 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.
Efficacité globale des activités de sauvegarde
Procédez à une évaluation globale de l'efficacité des activités menées pour parvenir aux résultats escomptés et de l'utilisation des fonds nécessaires à leur mise en œuvre. Veuillez indiquer de quelles manières les activités ont contribué à l’obtention des résultats et si d'autres activités auraient été mieux adaptées à cette fin. Indiquez aussi si les mêmes résultats auraient pu être obtenus avec de moindres ressources financières, si les ressources humaines disponibles étaient appropriées et si les communautés, groupes et individus concernés auraient pu participer davantage.
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. Mise à jour des mesures de sauvegarde
C.1.
Plan de sauvegarde mis à jour
Veuillez fournir une mise à jour du plan de sauvegarde inclus dans le dossier de candidature ou dans le précédent rapport. En particulier, veuillez donner des informations détaillées comme suit :
- a. Quels sont les objectifs principaux visés et les résultats concrets attendus ?
- b. Quelles sont les activités principales à mener pour atteindre ces résultats attendus ? Veuillez décrire les activités en détail et dans l'ordre d'exécution, en démontrant leur faisabilité.
- c. Comment le ou les États parties concernés soutiennent-ils la mise en œuvre du plan de sauvegarde mis à jour ?
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.
Calendrier des activités à venir
Veuillez fournir un calendrier du plan de sauvegarde mis à jour (sur une période d’environ quatre ans).
00981,01390,01489
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 des activités à venir
Veuillez fournir les estimations des fonds requis pour la mise en œuvre du plan de sauvegarde actualisé (si possible, en dollars des États-Unis), en identifiant les ressources disponibles (sources gouvernementales, contributions en nature des communautés, 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.
Participation des communautés
Veuillez décrire comment les communautés, groupes et individus ainsi que les organisations non gouvernementales pertinentes ont été impliqués, y compris en termes de rôles du genre, dans la mise à jour du plan de sauvegarde et comment ils seront impliqués dans sa mise en œuvre.
00115
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.
Contexte institutionnel
Veuillez indiquer quelles institutions sont en charge de la gestion locale et de la sauvegarde de l'élément inscrit sur la Liste de sauvegarde urgente, notamment :
- a. l'(les) organisme(s) compétent(s) impliqué(s) dans sa gestion et/ou sa sauvegarde ;
- b. l'(les) organisation(s) de la communauté ou du groupe concernée(s) par l'élément et sa sauvegarde.
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 des communautés à l'établissement du présent rapport
Décrivez les mesures qui ont été prises pour assurer la plus large participation possible des communautés, des groupes et, le cas échéant, des individus ainsi que des organisations non gouvernementales pertinentes concernés pendant la préparation du présent rapport.
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 au nom de l'État partie
Le rapport doit être signé par un responsable habilité à le signer pour le compte de l’État, avec la mention de son nom, de son titre et de la date de soumission.
Nom
Dr. Kiprop Lagat
Titre
Director of Culture
Date
09-12-2021
Signature
Chargement du rapport périodique signé
© Department of Culture, 2009 
