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essential for the chief to champion adaptation. Chishakwe et al. (2012) found that
fostering relationships of trust with traditional leaders was essential for establishing
local ownership of community-based adaptation projects in the Mayuni Conservancy
in Namibia. Similarly, case studies from Malawi and Zambia highlight the role of
traditional leaders in building adaptive capacity in their local communities (Reid
et al. 2010).
Religious leaders could play a similar role. The staunch religious nature of much
of the Ovambo society means that church leaders have substantial influence upon
agricultural decision-making. They therefore could play an influential role in promoting CSA. Champions may also take the form of a church organisation rather
than an individual. The Southern African Faith Communities’ Environment Institute
(safcei.org) is a regional multi-faith network that promotes religious education and
teaching about the environment and climate change. In Zimbabwe, Foundations for
Farming (www.fffzimbabwe.org) uses religious narratives to promote soil and water
conservation practices such as no-till, mulching and crop rotation (Kassam et al.
2014). Similarly, the Green Anglicans in Swaziland aim “to fulfil God’s call to be
Earthkeepers and to care for Creation” (www.greenanglicans.org). Although such
programmes can be effective, it is important that the approaches they promote are
relevant to the local environmental and socio-economic contexts.
16.3.2 Integrating Traditional and Scientific Knowledge
Western science, though vital to creating resilience to climate change, still has much
to learn from traditional bodies of ecological knowledge (Berkes et al. 2000;
Mazzocchi 2006). For example, while SCF can provide information about climate
change on broader spatial and temporal scales, traditional forecasting methods may
help to counter downscaling issues associated with climate models, as they provide
information that is more locally relevant. SCF could therefore be used to complement traditional understandings of risk and enable farmers to make more informed
decisions (Ambani and Percy 2014; Singh et al. 2017; Ziervogel and Opere 2010).
Such integration is difficult and requires robust engagement between communities, experts and government (Kniveton et al. 2014; Singh et al. 2017; Thomalla
et al. 2015). In Namibia the system of “indigenous land units” (ILU) has been used
for decades to help farmers classify local environmental conditions and thus determine how specific areas should be used (Verlinden and Dayot 2005). This system
has become less viable not only because of climate change but also because increasing densities of both human and livestock populations have added greater pressure
to the environment. Despite its deficiencies, “for better or for worse, the land unit
system is what farmers use to make farming decisions” (Newsham and Thomas
2011). Those wishing to successfully promote CSA approaches will need to take
into account traditional methods such as ILU. A key component of this is working
through traditional or religious leaders, who can advise on what changes may be
practical and acceptable in the local context.
J. Davies et al.
essential for the chief to champion adaptation. Chishakwe et al. (2012) found that
fostering relationships of trust with traditional leaders was essential for establishing
local ownership of community-based adaptation projects in the Mayuni Conservancy
in Namibia. Similarly, case studies from Malawi and Zambia highlight the role of
traditional leaders in building adaptive capacity in their local communities (Reid
et al. 2010).
Religious leaders could play a similar role. The staunch religious nature of much
of the Ovambo society means that church leaders have substantial influence upon
agricultural decision-making. They therefore could play an influential role in promoting CSA. Champions may also take the form of a church organisation rather
than an individual. The Southern African Faith Communities’ Environment Institute
(safcei.org) is a regional multi-faith network that promotes religious education and
teaching about the environment and climate change. In Zimbabwe, Foundations for
Farming (www.fffzimbabwe.org) uses religious narratives to promote soil and water
conservation practices such as no-till, mulching and crop rotation (Kassam et al.
2014). Similarly, the Green Anglicans in Swaziland aim “to fulfil God’s call to be
Earthkeepers and to care for Creation” (www.greenanglicans.org). Although such
programmes can be effective, it is important that the approaches they promote are
relevant to the local environmental and socio-economic contexts.
16.3.2 Integrating Traditional and Scientific Knowledge
Western science, though vital to creating resilience to climate change, still has much
to learn from traditional bodies of ecological knowledge (Berkes et al. 2000;
Mazzocchi 2006). For example, while SCF can provide information about climate
change on broader spatial and temporal scales, traditional forecasting methods may
help to counter downscaling issues associated with climate models, as they provide
information that is more locally relevant. SCF could therefore be used to complement traditional understandings of risk and enable farmers to make more informed
decisions (Ambani and Percy 2014; Singh et al. 2017; Ziervogel and Opere 2010).
Such integration is difficult and requires robust engagement between communities, experts and government (Kniveton et al. 2014; Singh et al. 2017; Thomalla
et al. 2015). In Namibia the system of “indigenous land units” (ILU) has been used
for decades to help farmers classify local environmental conditions and thus determine how specific areas should be used (Verlinden and Dayot 2005). This system
has become less viable not only because of climate change but also because increasing densities of both human and livestock populations have added greater pressure
to the environment. Despite its deficiencies, “for better or for worse, the land unit
system is what farmers use to make farming decisions” (Newsham and Thomas
2011). Those wishing to successfully promote CSA approaches will need to take
into account traditional methods such as ILU. A key component of this is working
through traditional or religious leaders, who can advise on what changes may be
practical and acceptable in the local context.
J. Davies et al.