wisdom, the conditions that underlie the potential
of local communities to contribute positively
towards IWRM include the legitimacy of informal institutional structures rather than
government-driven institutions. These institutional structures are evident in the way water is
managed in smallholder irrigation schemes, as
well as the role that traditional institutions and
cultural practices play in land conservation at
household level. On the other hand, there are
several conditions that militate against the role of
local communities in IWRM. Among these
conditions are water scarcity and poverty.
4.5.1 Institutional Arrangements
in Smallholder Irrigation
Schemes and IWRM
In the Turwi River Basin, a relationship exists
between economic or productive uses of water
and practices in water resources management.
Cooperation among water users tends to be high
in most smallholder irrigation schemes. This
suggests that irrigation farmers recognize the
economic value of water, and recognize it as a
good whose management requires the cooperation of all irrigators. The responsibility to repair
damaged infrastructure such as damaged canals
or fences rests with the farmers. The Irrigation
Management Committees (IMCs) ensure that
contributions are made towards the payment of
labor costs. Through such an initiative, a general
‘fund’ for repairing damaged infrastructure has
been established in all schemes. On average each
irrigation scheme member makes a monthly
contribution of US$2.00 towards their respective
funds. At the time when the survey was conducted, none of the irrigation farmers was in
arrears. The economic uses of water increase
household income, which in turn arguably
motivates and increases the capacity and willingness of households to contribute towards the
upkeep of the water infrastructure they rely on
for livelihood. This indicates that local communities can fully participate in IWRM where
incentives are available.
4.5.2 Role of Traditional Institutions
and Cultural Practices
in Water Resources
Management in the Turwi
River Basin
Traditional institutions play a significant role in
water resources management in the Turwi River
Basin. Communities participate in making decisions that are closely linked to their beliefs and
culture. This applies to rainfall, surface and
underground water. Rains are ‘requested’ from
the Almighty God (Mwari) through the area’s
ancestral spirits (midzimu yedunhu) by means of
a ritual called dundu (rain-making ceremony).
The ceremony is a collective responsibility of
village community members, so every household
within the area of jurisdiction of each of the
chiefs in the basin contributes rapoko
(rukweza/zviyo), also known as finger millet, for
the ceremony. The ceremony though is organized
and conducted at village level.
In some villages, there are certain water points
and sources such as wells and fountains that are
considered as sacred. Custom dictates that metal
objects and sooty clay pots should not be used to
fetch water from such pools, wells or fountains.
Similarly, the use of detergents like soap around
such water points, most of which are regarded as
homes of mermaids (Ninga/Njuzu) and the area’s
ancestral spirits, is strictly forbidden. In addition
any misdemeanor, such as conducting sexual
activity around such revered sites is strictly
prohibited. Disobeying such convention is
regarded as an invitation of misfortunes by the
perpetrators and their communities. The misfortunes include the inexplicable illness, death or
disappearance of the offender, the splashing of
water onto the offender by invisible beings, the
blowing of mysterious winds, the drying up of
the sanctified water point or the occurrence of an
extensive drought in the area. The remedy to
such a situation is the performance of certain
rituals by the chief, involving seeking forgiveness on behalf of the community. Such a ceremony requires the participation of the
community through their elderly representatives.
4 Integrated Water Resources Management in Southern Africa …
33
of local communities to contribute positively
towards IWRM include the legitimacy of informal institutional structures rather than
government-driven institutions. These institutional structures are evident in the way water is
managed in smallholder irrigation schemes, as
well as the role that traditional institutions and
cultural practices play in land conservation at
household level. On the other hand, there are
several conditions that militate against the role of
local communities in IWRM. Among these
conditions are water scarcity and poverty.
4.5.1 Institutional Arrangements
in Smallholder Irrigation
Schemes and IWRM
In the Turwi River Basin, a relationship exists
between economic or productive uses of water
and practices in water resources management.
Cooperation among water users tends to be high
in most smallholder irrigation schemes. This
suggests that irrigation farmers recognize the
economic value of water, and recognize it as a
good whose management requires the cooperation of all irrigators. The responsibility to repair
damaged infrastructure such as damaged canals
or fences rests with the farmers. The Irrigation
Management Committees (IMCs) ensure that
contributions are made towards the payment of
labor costs. Through such an initiative, a general
‘fund’ for repairing damaged infrastructure has
been established in all schemes. On average each
irrigation scheme member makes a monthly
contribution of US$2.00 towards their respective
funds. At the time when the survey was conducted, none of the irrigation farmers was in
arrears. The economic uses of water increase
household income, which in turn arguably
motivates and increases the capacity and willingness of households to contribute towards the
upkeep of the water infrastructure they rely on
for livelihood. This indicates that local communities can fully participate in IWRM where
incentives are available.
4.5.2 Role of Traditional Institutions
and Cultural Practices
in Water Resources
Management in the Turwi
River Basin
Traditional institutions play a significant role in
water resources management in the Turwi River
Basin. Communities participate in making decisions that are closely linked to their beliefs and
culture. This applies to rainfall, surface and
underground water. Rains are ‘requested’ from
the Almighty God (Mwari) through the area’s
ancestral spirits (midzimu yedunhu) by means of
a ritual called dundu (rain-making ceremony).
The ceremony is a collective responsibility of
village community members, so every household
within the area of jurisdiction of each of the
chiefs in the basin contributes rapoko
(rukweza/zviyo), also known as finger millet, for
the ceremony. The ceremony though is organized
and conducted at village level.
In some villages, there are certain water points
and sources such as wells and fountains that are
considered as sacred. Custom dictates that metal
objects and sooty clay pots should not be used to
fetch water from such pools, wells or fountains.
Similarly, the use of detergents like soap around
such water points, most of which are regarded as
homes of mermaids (Ninga/Njuzu) and the area’s
ancestral spirits, is strictly forbidden. In addition
any misdemeanor, such as conducting sexual
activity around such revered sites is strictly
prohibited. Disobeying such convention is
regarded as an invitation of misfortunes by the
perpetrators and their communities. The misfortunes include the inexplicable illness, death or
disappearance of the offender, the splashing of
water onto the offender by invisible beings, the
blowing of mysterious winds, the drying up of
the sanctified water point or the occurrence of an
extensive drought in the area. The remedy to
such a situation is the performance of certain
rituals by the chief, involving seeking forgiveness on behalf of the community. Such a ceremony requires the participation of the
community through their elderly representatives.
4 Integrated Water Resources Management in Southern Africa …
33